AN Expository COMMENT, DOCTRINAL, CONTROVERSAL AND PRACTICAL Upon the whole First CHAPTER OF THE Second EPISTLE of St Paul TO THE Corinthians.  
By Anthony Burgess Pastor of Sutton-Coldfield in Warwickshire.  
LONDON, Printed by A. M. for Abel Roper at the Sign of the Sun in Fleetstreet, near St Dunstan's Church, 1661.   

TO THE READER.  
Reader,  
AMongst the several reasons, why there ought to be a special care and holy diligence in writing of Books, these two are none of the least. First, A difficulty of having pure and right intentions therein, even the Glory of God, and the Edification of others. For as in Preaching, so in Printing; Pride, Vainglory, and Self-ends are apt to creep in, whereby there is a temptation to accumulate those things, which may be for ostentation, more than utility. And Euge Bernarde, benè scribis, may importunately press itself into the heart, as well as benèdicis. Insomuch that we are to look upon the time, wherein we are preparing any thing for the public view, as the hour of temptation, earnestly praying unto God for humility, mortification, and a public frame of heart. For as Gregory once said, Tutius auditur veritas, quam praedicatur, The Auditor is in more safety, while hearing, than the Preacher, while speaking, because of the vain motions which are ready then to arise in the heart; so is the Reader in less temptation than the Author of the Book. A second cause of such exact watchfulness, is the difficulty of working those Truths in a savoury experimental power, upon our own hearts, which we communicate to others; whereby we may fear least while we write for others, we ourselves be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unapproved. Quid tibi proderit lingua aurea, si cor ferreum? What will a Golden Tongue advantage, if a man have a senseless heart at that time? This then is a cause of godly trembling, Ne illae literae vicariae oris nostri, in die judicii, adversus nos proferantur, as Tertullian said; Lest our writings witness against us, as publishing those things, the experimental power whereof we never felt upon our hearts. Such considerations as these may be apt to deter from writing. For as for those ordinary and customary Apologies against the severe Momusses, and sharp Aristarchusses of the world, they are comparatively contemptible. But yet though there be these Lions in the way, we are not through slothfulness to hide our talon in a napkin, but where Opportunity offereth itself, there to embrace 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the edification of others. And I know no way so conducible to the spiritual advantage of others, as the Interpretation and Explication of the holy Scriptures. It's a pleasant and profitable work to be digging gold out of this mine, to adorn the Temple of God; to be cutting down timber out of this wood, for God's house; to be plucking off the leaves and fruit of this tree of life, which are both medicinal and alimental. The Scripture is medicum myropolium, an Apothecary's shop, whereby all the spiritual diseases of the soul may be cured. It's Bellicum armamentarium, a Magazine of war, by which all errors and heresies are to be destroyed. It is augustissimum sacrarium, almost august treasury of all spiritual good things. How much better than is it to be gathering honey here, than to sting in polemical Controversies? To keep the sweetness and the fatness we may enjoy here, than to be torn by these brambles. Now among other parts of the Scripture, I have taken the second Epistle of the Corinthians to comment upon, and practically improve, not only because of the universal concernment of that excellent matter contained therein, but also because there are few, who have selected that Epistle on purpose to treat upon. So that whereas there are many Books of the Scripture particularly expounded, and illustrated by several learned Authors, yet this hath been past by. Yea when the former Epistle hath had its Commentators, as Martyr, Pareus, Morton, yet this hath been pretermitted. As therefore God shall give life and opportunity, I shall endeavour the true and sound Exposition of this Epistle, especially so as to reduce all Doctrinals and controversals to practicals and experimentals, which is the life and soul of all. For to have Books only in our heads, and not in our hearts, doth bring (as Solomon saith) much weariness to the flesh; yea sometimes much detriment, as Gerson speaketh of a young man in his Tractate, De simplificatione cordis, who by an indiscreet laboriousness in reading Anselm's Meditations, fell into such a bodily distemper, that the very beholding of a Book, that was written, would afterwards put him into an horror and vertiginous giddiness. Thus worldly reading (as I may so call it) causeth death, but spiritual and godly improving of the Books we peruse, will be like oil to the wheels, that the work of grace may succeed more prosperously. I shall not trouble thee with an enumeration of what different, and yet profitable matter, is treated on in this first Chapter presented to thy view, that is done to thee by another hand in the Table or Contents; only my request is, that the Errata, which may some times be committed, and the rather, because of my distance from the Press, may not prejudice the Discourse. And if in so long a Work, some things are spoken, that required a more distinct Explication, and further Illustration (as haply upon a Review may appear) cast this into the account of humane imbecility. For if even great Pillars of the Church have acknowledged, that they did Scribendo proficere; and, Docere, ut discant; how much more ought Tantillitas nostra, being conscious of my own imbecility? It's a true saying of Augustine's, speaking of the imperfections of Readers and Writers, in his Epistle to Euodius Epist. 150. Laborant homines in discendo, & brevia non valent intelligere, prolixa non amant legere: laborant itidem in docendo, qui & pauca tardis, & multa pigris frustra ingerunt. However, let that which the Apostle saith to these Corinthians, be also truly applicable to us, That these things are not written with ink only, but the Spirit of God; not in Books only, but in the flesbly tables of our heart. So prayeth  
The affectionate wellwisher of thy Souls good Anthony Burgess.   

THE CONTENTS.  

SERM. I. 2 Cor. 1. 1. Paul an Apostle of Jesus Christ by the will of God, and Timothy our brother, unto the Church of God, which is at Corinth, with all the Saints which are in all Achaia. WHy our Saviour is called Jesus Christ, and Saul, Paul, who of a cruel Persecutor becomes a faithful Preacher of the Gospel of Christ. Why God of great sinners often maketh most eminent Saints.  
SERM. II. Learning an excellent gift of God, though through the corruption of man, 'tis often made an Engine to promote the Kingdom of the Devil, yet by the grace of God 'tis very useful in his Church.  
SERM. III. Paul's Name being prefixed to his Epistle, shows it to be of Divine Authority, though of itself not a sufficient argument to prove it. The Penmen were only Instruments, God the principal Author of the Scriptures, and therefore we should rest satisfied with their style and method, and not question their Authority. How to arm ourselves against the Devil, and all Heretics opposing the Divinity of the Scriptures.  
SERM. IU. 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.  
SERM. V. The Divine Call of Church-officers is clearly to be known, and faithfully to be improved. What advantages will follow upon a true Call, both to the Officers themselves, and the People.  
SERM. VI Of the proper and appellative Names of our Saviour, Jesus, and Christ. In what sense he is Jesus a Saviour, and how Christ the anointed of the Lord.  
SERM. VII. Church-officers are appointed by Christ, and all Church-power radically seated in him as King. What Duties follow thence to be practised by Church-officers and People. Some things are highly esteemed in the Church, which are much despised by the world.  
SERM. VIII. In what sense Paul saith of himself, He was an Apostle by the will of God. Showing likewise how all Church-offices and Privileges, come merely from the will and good pleasure of God.  
SERM. IX. Paul's mentioning of Timothy, shows, That the godly, though exalted above others in Office and Gifts, yet are humble towards them.  
SERM. X. There is a great deal of difference betwixt the Persons whom God calls, and also in the manner of his calling them. Education under godly Parents not to be rested upon, but our hearts are to be sought into, whether they be really changed, or no.  
SERM. XI. How much it concerns Church-officers to agree in matters of Religion. What means may conduce to it. Universities and Nurseries of Religion, of how great use they are to the Church of Christ.  
SERM. XII. Of the Name and Nature of a Church.  
SERM. XIII. Concerning the efficient, instrumental, formal, and final cause of a Church.  
SERM. XIV. Of the Notes and Signs of a true Church.  
SERM. XV. Why Paul writeth to the Church, not the Churches of Corinth. What is implied in the Churches being called the Church of God.  
SERM. XVI. Of the City of Corinth. God sometimes gathers a Church amongst the most profane people. A Church, though many ways defiled, may be a Church still, as it was with the Corinthians.  
SERM. XVII. A further Discovery of the truth of this Assertion, that a Church may be a true Church, though much defiled both in Doctrine and Manners.  
SERM. XVIII. The Pre-eminence of the Church of God above all Civil Societies. As likewise concerning Paul's writing this second Epistle to the Corinthians; how hard a thing it is for Churches to keep within their proper bounds; and what great care Ministers ought to have, to use all means lawful to promote the Churches, which they have relation to.  
SERM. XIX. Of the Name and Nature of a Church-Saint.  
SERM. XX. External Holiness is not enough to bring us to Heaven, without the inward renovation of the Heart.  
SERM. XXI. Wherefore 'tis a Christians Duty to join himself to Church-society; and in what cases he may be excused. What are the false grounds why some neglect this Duty. The soul of the poorest Saint is to be regarded, as well as of the richest.  
SERM. XXII. 2 Cor. 1. 2. Grace be to you, and Peace from God our Father, and from the Lord Jesus Christ. How Grace and Peace, and such like spiritual Mercies and Privileges, are to be desired before any temporal Mercies whatsoever.  
SERM. XXIII. Of the Name, Nature and Pre-eminence of the Grace of God above all other things.  
SERM. XXIV. Who are fit subjects to partake of the Grace of God. As likewise Rules and Scripture-characters of the Grace of God, by which we may rightly understand, and judge of it.  
SERM. XXV. Of the Nature of true Gospel-peace, and wherein it chiefly consisteth.  
SERM. XXVI. A further Discovery of the Nature of true Gospel-peace, with the Effects of it; and some Directions how to attain it.  
SERM. XXVII. Of the Names of God; 'tis 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.  
SERM. XXVIII. Of the Dominion and Lordship of our Lord and Saviour Jesus Christ.  
SERM. XXIX. 2 Cor. 1. 3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort. Of the Duty of Thankfulness, Blessing and Praising God for all his Mercies.  
SERM. XXX. Of Praising God, and that for all, but especially for spiritual Mercies.  
SERM. XXXI. How Christ is the Son of God: and how the consideration thereof is the foundation of all a Christians comfort.  
SERM. XXXII. How God is a merciful Father, the Father of all mercies to his children.  
SERM. XXXIII. Of the mulitude, variety, properties and objects of God's mercies.  
SERM. XXXIV. How God is the God of comfort, yea of all comfort and consolations to all those that are his.  
SERM. XXXV. Some Propositions clearing the Doctrine of God's mercy, from both Doctrinal and Practical Objections.  
SERM. XXXVI. 2 Cor. 1. 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. That God not only can, but doth actually comfort his People, and how he doth it.  
SERM. XXXVII. That Believers only are the Subjects of the comforts and consolations of God.  
SERM. XXXVIII. How God will comfort his People in all both their spiritual and temporal Afflictions, which all the Art of Philosophy can never do.  
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 God's children under all their afflictions.  
SERM. XL. How God may be said to comfort his children in all their tribulations, though many of them may live very disconsolate.  
SERM. XLI. The works of God's Spirit upon his People, are not only for their good, but likewise for the advantage of others.  
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.  
SERM. XLIII. It is a special Duty incumbent upon every one both Minister and Christian, to apply comforts to the Afflicted in a right manner.  
SERM. XLIV. That the same grounds of comfort, which revive the hearts of one godly man, may do the same likewise to another.  
SERM. XLV. 2 Cor. 1. 5. For as the sufferings of Christ abound in us, so our consolation aboundeth by Christ. The true and unfeigned owning of Christ, is always accompanied with some, sometimes with great Afflictions.  
SERM. XLVI. The same Doctrine prosecuted, showing the Object for which Christians are to suffer, if they would suffer for Christ.  
SERM. XLVII. What Qualifications they must be endowed with, who suffer in a right manner for Christ.  
SERM. XLVIII. How many ways, and by what means Christ comfortteh those who suffer for him.  
SERM. XLIX. How and why God always proportions a Saints comforts to his sufferings, and often makes them to overflow. And why he often denies comforts to his People in their troubles.  
SERM. L. 2 Cor. 1. 6. And whether we be afflicted; it is for your consolation, and salvation, which is effectual in the enduring the same sufferings, which we also suffer: or whether we be comforted, it is for your consolation and salvation. The Saints sufferings are for the Churches good.  
SERM. LI. The Afflictions which others suffer for Christ, make much for our comfort and salvation.  
SERM. LII. How salvation is promoted and advanced by our sufferings for Christ.  
SERM. LIII. Afflictions not in themselves, but as improved by patience, conduce to our salvation. What goes to the producing of patience.  
SERM. LIV. Motives exciting us to a patient submission unto God under all the Afflictions he lays upon us.  
SERM. LV. All the Dispensations of God carry on and further the salvation of his people.  
SERM. LVI. 2 Cor. 1. 7. And our hope of you is steadfast, knowing that as you are partakers of the sufferings, so shall ye be also of the consolation. Of Paul's hope and persuasion of the Corinthians, with the Reasons and Grounds of it.  
SERM. LVII. Of our partaking with others in their suffering for Christ, and how this is a way to interest ourselves in the joy and glory which such sufferers enjoy.  
SERM. LVIII. 2 Cor. 1. 8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we are pressed out of measure, above strength, insomuch that we despaired even of life. How useful it is to the children of God, to know the Afflictions which the Saints suffer for Christ's sake. And why the preaching concerning the Saints afflictions, even from Heathens, is necessary to Christians, though for the present they be in peace and quietness.  
SERM. LIX. The Ministers of the Gospel find much opposition from the carnal and worldly Professors. Who are these carnal and worldly Professors.  
SERM. LX. A further Discovery of such, who take up Religion merely from carnal motives and worldly respects.  
SERM. LXI. Of the different judgement that Faith and Flesh pass upon Afflictions.  
SERM. LXII. How the voice of the Spirit, and the voice of the Flesh differ in Afflictions. And why it is necessary a man should know them asunder.  
SERM. LXIII. What is to be understood by Paul's being pressed above measure: as likewise, how neither natural, nor moral strength can carry us through troubles in a gracions manner.  
SERM. LXIV. The natural fear of Death is not taken away by Graces. What are the Uses of it.  
SERM. LXV. Of the natural and sinful fear of Death. How to discern between them; and from whence the sinfulness of that fear proceedeth.  
SERM. LXVI. 2 Cor. 1. 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead. The truly godly may sometimes pass false sentences upon their own Persons and Actions, and Gods Dispensations towards them.  
SERM. LXVII. The People of God often pass false judgement upon the Dispensations of God towards them. The Reasons from whence the false judgement proceeds; with Rules to prevent it.  
SERM. LXVIII. Of humane and divine Trust, and of the true and proper Objects of our confidence.  
SERM. LXIX. What are those secret and inward objects, that men are apt to place their confidence in; and wherein even the Saints themselves may be guilty of that sin.  
SERM. LXX. Whether Paul speaketh these words in his own person: and wherein the sinfulness of Self-confidence appears.  
SERM. LXXI. Of the Nature, Object and Matter of our Divine Trust, or Dependence upon God.  
SERM. LXXII. What is required in our trusting in God, ex parte subjecti. And of the excellency of this grace.  
SERM. LXXIII. Of the Expression, God who raiseth the dead, how it is to be understood, and what it implies.  
SERM. LXXIV. 2 Cor. 1. 10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us. We are not to consider God's Mercies in general only, but their several aggravations also.  
SERM. LXXV. Privative and preventing Mercies are to be accounted of, as Positive.  
SERM. LXXVI. Of the Necessity of Gods continuing his Mercies to us, as well as his conferring Mercies upon us.  
SERM. LXXVII. Former Experience should be a sufficient Argument for future confidence.  
SERM. LXXVIII. Of Motives to trust in God, and the Opposites to it, Presumption and Despair.  
SERM. LXXIX. 2 Cor. 1. 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many, on our behalf. How we are to rely upon God, and yet make use of requisite means too.  
SERM. LXXX. The highest in gifts and graces, should desire the prayers of the meanest. And People ought to pray for their Ministers, as well as Ministers for their People.  
SERM. LXXXI. How, and why we should praise God for all his mercies vouchsafed to us.  
SERM. LXXXII. God is the fountain of all our mercies, they are his gifts, and why.  
SERM. LXXXIII. Of the Necessity and Usefulness of public Ordinances; and of the Church's Interest in its Ministers mercies.  
SERM. LXXXIV. 2 Cor. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.  
SERM. LXXXV. What is required to a good and well-ordered conscience.  
SERM. LXXXVI. Further Discoveries of what is required to a well-regulated conscience, with Distinctions concerning it.  
SERM. LXXXVII. A Believer may be assured of the uprightness of his heart in the performance of Duties. What is required to such an Assurance.  
SERM. LXXXVIII. Of the Impediments which keep us from Assurance; commands for it, and Cautions about it.  
SERM. LXXXIX. Of the true Nature of godly Simplicity and singleness of Heart.  
SERM. XC. A further Discovery of the true Nature of godly Simplicity both towards God and man.  
SERM. XCI. Of the true Nature of godly Sincerity.  
SERM. XCII. A further Discovery of the Nature and Effects of godly Sincerity.  
SERM. XCIII. Of fleshly Wisdom, with some Principles of it.  
SERM. XCIV. Principles of fleshly Wisdom used in the Propagation of the Gospel.  
SERM. XCV. Of the grace of God which Paul exalteth above fleshly Wisdom, and ascribeth all unto.  
SERM. XCVI. Wherein the grace of God appeared towards Paul in his Ministerial Labours.  
SERM. XCVII. Of a good and godly conversation in the world.  
SERM. XCVIII. Of God's Presence with the Ministry, how it renders the People inexcusable.  
SERM. XCIX. 2 Cor. 1. 13. For we write no other things unto you, than what you read or acknowledge, and I trust that you shall acknowledge even to the end. Of the convincing Nature of Godliness in Ministers and private Christians.  
SERM. C. 'Tis Perseverance that is the crown of Holiness.  
SERM. CI. 2 Cor. 1. 14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours, in the day of the Lord Jesus. Of the mutability and changeableness there is in the Affections of the best Churches, to their spiritual Guides and Officers.  
SERM. CII Of the mutual rejoicing which ought to be betwixt Minister and people.  
SERM. CIII. Of the Rejoicing a faithful Minister hath in an obedient people.  
SERM. CIV. Of the great changes that will be in the Day of Christ's coming.  
SERM. CV. A further Discovery of the great changes that will be wrought at the Day of Christ's second coming.  
SERM. CVI 2 Cor. 1. 15. And in this confidence I was minded to come unto you before, that you might have a second benefit. Of the Encouragements a Minister hath from the hopes of doing good to a people.  
SERM. CVII. Of the Necessity of a constant Ministry, not only for the constituting, but to an establishing the Church.  
SERM. CVIII. 2 Cor. 1. 16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea. All Christians, especially Ministers, aught to lay out themselves wholly for God's glory, and others good.  
SERM. CIX. Of the Office of Apostles, and particular Pastors; and of the People's esteem of their Minister.  
SERM. CX. 2 Cor. 1. 17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be Yea, yea, Nay, nay? Of the sinfulness of Levity and unconstancy in the children of God.  
SERM. CXI. Of the sinfulness of Inconstancy, and lightness in matters of Religion.  
SERM. CXII. Of walking according to the flesh.  
SERM. CXIII. Of Principles in general, and a godly man's in particular.  
SERM. CXIV. Of the kinds and sinfulness of Lying.  
SERM. CXV. 2 Cor. 1. 18. But as God is true, our word towards you was not yea and nay. GOD is True.  
SERM. CXVI. The personal failings of Ministers are oft cast upon the Ministry itself.  
SERM. CXVII. Of changing in matters of Religion.  
SERM. CXVIII. A further Discovery of the sinfulness and reproach of Inconstancy, especially in a Minister.  
SERM. CXIX. 2 Cor. 1. 19 For the Son 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. Christ the Alpha and Omega of all Preaching.  
SERM. CXX. Our Lord Christ is the Son of GOD.  
SERM. CXXI. Christ is Jesus, a Saviour to his People.  
SERM. CXXII. Of Assistants required in the Ministry: false charges laid against it; and the happy Agreement of it.  
SERM. CXXIII. The truths of Christ, and the Ministers of it, are always the same.  
SERM. CXXIV. 2 Cor. 1. 20. For all the promises of God in him are yea, and in him amen, unto the glory of God by us. Of God's Promises to man.  
SERM. CXXV. A further Discovery of the Nature and Sorts of God's Promises.  
SERM. CXXVI. How all the Promises are confirmed in Christ.  
SERM. CXXVII. Of the usefulness and unchangeableness of the Promises of God.  
SERM. CXXVIII. The Promises give glory to God, both as they are made by him, and believed by us.  
SERM. CXXIX. 2 Cor. 1. 21. Now he which establisheth us with you in Christ, and hath anointed us, is God. Our Settlement and Establishment in the faith of the Promises, is the gracious work of God alone.  
SERM. CXXX. Of God's confirmation of us upon his Promises, by his own grace.  
SERM. CXXXI. The most eminent for Godliness need to be established by God, as well as the meanest, which Establishment is in Christ Jesus.  
SERM. CXXXII. Of the spiritual Anointing which Believers receive from God.  
SERM. CXXXIII. 2 Cor. 1. 22. Who hath also sealed us, and given the earnest of the Spirit in our hearts. God's People are his sealed ones.  
SERM. CXXXIV. Of God's Spirit Sealing his People.  
SERM. CXXXV. A further Discovery of the Spirits sealing the People of God.  
SERM. CXXXVI. Of the Object, Manner and End of the Spirits sealing.  
SERM. CXXXVII. Whether all the People of God are his Sealed ones.  
SERM. CXXXVIII. Of Grace, as it is the Earnest of Eternal Glory.  
SERM. CXXXIX. What is employed in Gods giving us the Earnest of his Spirit.  
SERM. CXL. 2 Cor. 1. 23. Moreover, I call God to record upon my soul, that to spare you, I came not as yet to Corinth. Of Swearing.  
SERM. CXLI. Of Oaths and several Expressions used in Swearing.  
SERM. CXLII. It is lawful in some cases to swear; how and when it is thus lawful.  
SERM. CXLIII. Ordinary Swearing reproved and put to silence.  
SERM. CXLIV. Of the holy Prudence that Ministerial Power is to be managed with.  
SERM. CXLV. 2 Cor. 1. 24. Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand. Of Minister's power over the People.  
SERM. CXLVI. The Comforting of the Afflicted, one great part of a Ministers work.  
SERM. CXLVII. God only the Lord of our Christian Faith.    

To the Reader.  
COURTEOUS READER,  
THe Authors habitation being far distant from the Press, he could not have the correction of it, and therefore some mistakes have passed, which are to be corrected thus.  

ERRATA.  
PAg. 58. lin. 7. deal (hatred of sin.) p. 85. l. 25. for of, r. if. for beginnings, r. end. p. 89. l. 8. deal never such. p. 176. l. 27. for ministerial, r. immaterial. p. 203. l. 8. for Hostia, r. Austin. p. 385. l. 11. deal not. p. 554. l. 27. add to my observation. p. 610. l. 29. for left, r. kept. p. ●75. l. 25. for alienate, r. alleviate. p. 638. l. 14. for afflict, r. affect.   
The Reader is also desired to take notice, that the Contents, marginal Notes and Table, were gathered by another hand, and not the Authors, wherein if there be any error at any time committed, candidly to pass it by.  
Abel Roper.   

AN EXPOSITION WITH Practical Observations UPON THE First Chapter of the 2d Epistle of Paul TO THE CORINTHIANS.  

SERM. I.  
Why our Saviour is called Jesus Christ, and Saul, Paul, who of a cruel Persecutor becomes a faithful Preacher of the Gospel of Christ. Why God of great sinners often maketh most eminent Saints.  2 COR. 1. 1. Paul an Apostle of Jesus Christ by the will of God, and Timothy our brother, unto the Church of God, which is at Corinth, with all the Saints which are in all Achaia. 
IN this Chapter is considerable, the Preface, and the main 
The Division of the Chapter, and of the Verse.  Substantial Matter treated of.  
In the Preface we may take notice of the Inscription, and the Salutation.  
In the Inscription are these parts:  
1. The Efficient instrumental Cause of the Epistle, described by his Name, and by his Office. His name Paul: His Office an Apostle.  
This is further amplified: 
Why our Saviour called Jesus Christ.   
1. From the Author of his Office, Jesus Christ, Jesus, because of the Beneficium conveyed to us by him; Christ, because of the Officium undertaken by him.  
2. From the Manner how, or impulsive Cause; By the will of God.  
In the Inscription there is also mention of a Companion or Person, conjoined with Paul, not to dictate this Epistle, but as an approver of it, who is described from his name, Timothy; and from his relation, a Brother.  
In the next place, we have the Subject to whom this Epistle is directed, and that is either more special, the Church of God, described by its local situation (at Corinth.) Or else more generally, with the place where they live, All the Saints which are in all Achaia.  
The Verse divided into these parts, will afford several Observations. And  
1. Let us consider the Author instrumental (for the Spirit of God is the principal) described by his name Paul; and in that briefly consider his Name, and his Person 
Why this Apostle called Paul, who sometimes was called Saul.  what he was. His name is Paul, so constantly in his Epistles, but in the History of his life in the Acts of the Apostles, he was constantly called Saul, till Chap. 13. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now concerning his name, the conjectures of learned men are divers. Beza thinketh Saul and Paul to be the same name with a different dialect. Others say, he had two names, and they are different. Chrysostom thinketh Christ did in an immediate manner give him this name, thereby making Paul his servant in a peculiar manner; Imposition of names being a demonstration of dominion. Thus he altered Abraham's and jacob's names. Others they say, it was in an humane way he was named Paul, either because of the conversion of Sergius Paulus, mentioned Acts 13. the Proconsul, who out of endeared affection to Paul, would have him called by his name; or as Austin thinketh, Paul assumed it himself, as signifying one that is little, to show his modesty, he calling himself the least of all the Apostles. But Sc●ligers conjecture seemeth most probable, That when the Jews were brought in subjection to the Romans, they had commonly two names, one of their own Nation, and another Roman, to ingratiate themselves, and also for more familiar converse; and therefore Saul is not called Paul, till upon the setting him apart to preach unto the Gentiles. But this is not so great a matter, as the consideration of his person, and his life what he was, and by the history of his life, which he himself also makes often mention of; he was a cruel and bloody persecutor of the Church 
Paul's persecution of the Church of Christ. His conversion to it.  of Christ, being mad against the Saints, and haling them before the high Priest, never satisfying his wolvish disposition against the sheep of Christ: At last he is converted in a miraculous and wonderful way, and of a persecutor made an eminent Apostle of Jesus Christ. So that we may with greater wonder say, Is Paul amongst the Apostles? then they did once, Is Saul amongst the Prophets? Here is a wolf made a lamb, a vulture become a dove, a Bramble made a Myrtle-tree. This work of God's grace in making such a change upon Paul, may justly be esteemed as wonderful a work, as those miracles that were wrought upon men's bodies, though it were the resurrection from the dead. Observe,  
That God may and doth sometimes take of the greatest sinners, and make them 
God of great sinners often maketh most eminent Saints 〈◊〉  eminent instruments of his glory.  
The worst of men sometimes his grace maketh to be the best of men; we need go no further than these very Corinthians to whom Paul writeth, Acts 18. God tells Paul, He had much people in that City, and yet of all the places in the world, you would think the preaching of the Gospel would never have done good there; but God even in this wilderness, did make to himself a pleasant garden. Paul might have wrote this, Paul once the greatest of sinners, to the Corinthians the greatest of sinners.  
To open this, let us take notice of Paul his sins, his work of grace, and his serviceableness after his conversion.  
For his sins, how great they were he himself doth aggravate them sufficiently; 
Paul's sins great.  insomuch that he saith, he was the chiefest of all sinners, 1 Tim. 1. 15. In what sense Paul could say this truly is disputed; for it's plain, he was not a greater sinner, than such who sinned the sin against the holy Ghost. Some therefore restrain it to converted sinners, as if Paul meant, he was the greatest sinner that ever 
How the chiefest of sinners.  was converted. Others understand it thus, that he was in the number of the greatest one of the chiefest, and that seemeth most genuine. He was a blasphemer, a persecuter; the blood, sighs and groans of many Christians would witness against him. And although he saith, he did this in ignorance, yet that did not excuse him; for he confesseth himself a blasphemer, and a persecuter for all that: for this ignorance was vincible, it was affected and wilful, he had means to the contrary. Behold then here a worse sinner than Mary Magdalen, out of whom seven Devils were cast, for her sins were carnal and bodily, but Paul's sins were spiritual, and seated principally in his soul, so that as the Devils are spiritual wickednesses, thus was Paul; and because he was thus corrupted in his spirit, his disease was the more incurable. For, If the eye be dark, how great is that darkness? The profane gross sinner, he is easily convinced, he is presently apprehensive of his evil; but where sinfulness hath possessed the vital parts of the soul, the mind and the heart, what hope can remain for such an one? This made our Saviour say, The Publicans and Harlots entered the Kingdom of Heaven above the Pharisees. Now Paul he was a Pharisee, and most zealous above others for the tradition of his fathers, and therefore thought his wild zeal to be true love to God. A man then so great a sinner, and yet so self-confident, that he had all the disadvantages in the world, yet is converted, and that when he had for some while lived in such a way, being habituated and rooted in it. For, as some think, he was converted about the thirtieth year of his age.  
2. The work of grace was admirable and wonderful. Twice the Apostle himself 
The work of God's grace wonderful.  relateth it, while he was in the way, breathing out threatenings to the Church of God, even in this his wicked posture, He was stricken to the ground, and a glorious light shone round about him. That as they say of some lightning, it melteth the sword; while it doth not hurt the scabbard at all: Thus Paul's body not being any way hurt in this miraculous Vision, his soul was wonderfully melted and changed, insomuch that he crieth out, Lord, what wilt thou have me to do? This instance of Paul's conversion is an hammer to beat down the Arminian Doctrine: here they labour and sweat to give a clear answer. Some of them confess, that Paul was peremptorily elected, and that we are not to judge of men's ordinary conversion, by that which was extraordinary. Indeed we grant, that many things were wonderful and extraordinary in Paul's conversion. It is not for men now to expect such a Vision and voice from Heaven immediately speaking to them; but this we urge, That if God could do thus on Paul's heart, insuperably and irresistibly working on it, making it of unwilling, willing, and yet not the natural liberty of Paul's will destroyed, than God may still demonstrate the same efficacy of grace, and yet man in conversion not be turned into a stock or stone, as they charge the Orthodox. As Paul then had been a sinner above measure, so he had also grace exceeding gracious in an overflowing manner to him. Therefore how frequently and joyfully doth Paul speak of the riches of grace, and Gods unspeakable grace to him, always debasing himself, as the greatest of sinners, and the least of all Saints, not worthy to be called an Apostle, and magnifying grace always running out like the Sea, when he comes to speak of Christ and grace.  
In the third place, His serviceableness, that was as wonderful, I laboured 
Paul's serviceableness admirable.  more than they. The Heathens Hercules is not comparable to him. To read how much he did, and how much he suffered for Christ, may make us stand amazed, yet still he saith, Not I, but the grace of God, 1 Cor. 15. 10. chrysostom doth infinitely expatiate upon all occasions in the praise of Paul, but Paul himself was like Moses, whose face shined gloriously, but he did not know it. And thus Paul, though above all others in doing and suffering for Christ, yet accounts of himself as nothing, and gives all to the grace of God; as none preached more than he did, so none wrote more Epistles than he did; he took care of all the Churches. Thus he, who formerly did his utmost to root out the Church of God, is now as zealous and active to establish and propagate it. So that you see three wonderful things in Paul, his sin, his conversion, and his godly life afterwards.  
In the next place, let us consider what Reasons there may be, why God will choose such great sinners out of their high impieties, especially to be Apostles and Officers in the Church of God, seeing that the Scripture in those qualifications for an Elder, requireth, That he be without blame, and one of a good report, 1 Tim. 3. 5. Therefore in the Apostles, who were the chief Officers, called by the Ancient, Otuli Dei, Sedes Christi, and Oculi Ecclesiae, this was much more to be expected. But there are these Reasons may be given. 
Reason's why God of great sinners often maketh such eminent Saints. 1. On God's part. 1. Hereby the power of God is manifested.   
First, Hereby the power and strength of God is made evident. If men of civility only, and of ingenuous principles were brought home to Christ, it might be thought something of men did promote our salvation; but when there is a direct and violent opposition in a man's ways, yet to become converted and obedient, this may make us acknowledge with Paul, The exceeding greatness of his power to us who believe, Ephes. 1. 19 And if (setting aside some extraordinary circumstances) there is the same kind of power seen in every man's conversion, that was in Paul's; then it's plain, that God doth not only use moral suasions, as Arminians would have it, but also efficacious operations. So that we may bless God for this precedent of Paul's conversion; we may all by that see, what is done in the heart of every man, when turned to God. We do justly admire the power of God in Creation, and in all the wonderful deliverances the Church hath; but the power of God upon men's hearts, making them to love and delight in those things, which formerly they hated; This may make us to sing Psalms in the admiration of God's great power about the new creation, as well as the old creation of the world.  
Secondly, As God's Power is hereby evidenced, so also his Wisdom; and that in a twofold respect: 
2. Hereby the Wisdom of God is clearly evidenced. 1. In converting Paul when in the height of his impieties.   
1. Converting Paul at that very time, when he was in the height of his spirit, acting with the greatest violence against Christ This season was most admirable; for hereby it did plainly appear, That it was not of Paul that willed, or runned, but of God's good pleasure. Hence Ephes. 1. Paul speaking of God's predestination, doth over and over again resolve all into his good pleasure, and that he doth all things according to the goodness of his will. What then will become of that vocatio congrua, so much boasted of by some, as if men were converted, because God did foresee, that if they were put into such a condition with such circumstances, than they would readily consent to Gods Call? But was Paul's conversion accompanied with a vocatio congrua? Did God stay till he had a fit bait or snare to catch Paul in? Now all was here the clean contrary, Paul was never in higher opposition against God; never were the doors of his heart more fastened up with iron-barres than at this time; and then, and never till then doth God convert him. That as it is with God's Church, he never helps till all things be desperate; therefore he is called, The God that raiseth the dead, 2 Cor. 1. and he that calleth things that are not, as if they were. Thus many times it falleth out, when men are more treasuring up their sin, and adding higher degree of opposition, even than God takes off their hearts, and thereby the Wisdom of God is the more seen, of such crooked timber to make so excellent a building. To raise up Lazarus, when he is not only dead, but buried and rotting in the grave; this makes us astonished at God's Wisdom.  
And then in a second respect, God's Wisdom is seen, Because such firebrands 
2. Because such firebrands plucked out of the fire, are the fittest to enkindle a fire in the hearts of others.  plucked out of the fire, are fittest to kindle a fire in the hearts of others: When we shall be able to say, Lo, here is a man as profane, as bitter and cruel a scoffer, and enemy of all godliness, as ever you were: He was one of your company; you took wicked counsel together, you were often drunk or unclean together; and now behold what a change is made upon him? He prayeth, he humbleth himself, he cryeth out of his former conversation; if he had the whole world given him, he would not be such an one as once! Certainly, when God doth thus, it doth wonderfully shame and confound all wicked men. What a conviction was this to all other Pharisees, when it could be said, Behold here Paul a Pharisee, one of your own Sect, as desperately cruel and malicious, as any of you! Oh, but behold how he is changed, he builds up that way he once destroyed! Now he counts all those things you dote on so much, but dung and dross in comparison of the knowledge of Jesus Christ.  
3. In converting of such, above all God showeth the freeness and mere riches 
3. Hereby he shows the freeness of his grace.  of his grace. For what can Paul say to justify himself with? Where were merits, and dispositions in Paul? At this very time Paul might have had a thunderbolt from Heaven fallen upon him, which might have shaken him into Hell: And behold a gracious arm stretched out to save him from thence! And for this cause it is, that none like Paul doth so amplify the grace of God, and is so frequently naming of Jesus Christ; and therefore its Paul's whole design in his Epistles, to take off all from works, and any thing in ourselves, and to give all to the grace of God. And thus Austin, a second Paul in some respect, he in his former times had been a great sinner, involved in unclean lusts, and a cursed Ma●…e, but when converted, what Ancient did so clearly, fully and pregnantly maintain the true Doctrine of Grace, as he did? He had not only read Books, but his own heart and experience to confirm this truth. Therefore those opinions, that Paul was predestinated, because God foresaw the good works he would do; or that God by a Scientia media knew Paul would consent to Grace, calling of him, if put into such a condition, and that thereupon God did ordain him to eternal happiness, all these Doctrines, and the like, are mere Antipodes to Paul's discourse and expressions in his Epistles.  
Thus you have the Reasons on God's part; now on man's part, God may therefore 
2. On man's part. 1. That hereby they may be more humble in themselves.  take such, rather than others, Because hereby they may be always kept humble in themselves. Thus Paul findeth these old wounds now and then bleeding afresh; he remembers what he hath been to his great sorrow and humiliation; yea hereby a man is preserved from any dangerous fall afterward. Peter and David after they had been converted unto God, we read of their falls again, breaking their bones, and recovering with bitterness and much difficulty. But concerning Paul after his conversion, we never read of any scandal he fell into; yea, he saith, He knew nothing by himself, 1 Cor. 4. viz. in any gross miscarriage, for the old bitterness would never out of his mind.  
Lastly, God may do this to provoke all Formalists and civil Justiciaries to 
Lastly, that all Formalists and Justiciaries might be provoked to an holy jealousy.  an holy jealousy. What shall such as lay wallowing in their mire, that were like the impure Swine, become Sheep to Christ, shall get Crowns of Glory upon their heads, and we who were never like any of such Publicans, with our glistering goodness be thrown into hell?   

SERM. II.  
Learning an excellent gift of God, though through the corruption of man, 'tis often made an Engine to promote the Kingdom of the Devil, yet by the Grace of God 'tis very useful in his Church.  2 COR. 1. 1. Paul an Apostle, etc. 
WE have considered Paul as a great sinner, yet made an Apostle, of dung made a pearl. Let us now take notice of him, as a learned man, and so made use of by God for the Ministry of the Gospel. That 
Paul's learning  Paul was endowed with much learning, was so evident to Festus, that he told him, Much learning had made him mad. And the Lycaonians called him Mercury, Acts 14. He was for a while educated at Tarsus, where he was born, and it is recorded by Strabo, as Lapide citeth him; That the Tarsenses were so wholly given to literature, that they did excel Athens and Alexandria. And that he had perused humane Authors, appeareth in that three times he allegeth Greek Poets. Now besides this, he went also to Jerusalem, and there was brought up at Gamaliel's feet, an eminent Doctor amongst the Jews. And if there were nothing else but his Epistles he wrote, this would abundantly declare the rare and admirable wisdom he was endowed with. Insomuch that Chrysostom 3. Hom. upon 1 Corinth. speaks of a Dispute between a Christian and a Grecian; Whether Paul was not to be preferred before Plato? though Chrysostom condemneth the Christians argument as ridiculous and absurd. Indeed the Apostle speaketh 2 Cor. 11. 6. That though he was rude in speech, yet not in knowledge. Now it's questioned by Interpreters, In what sense Paul saith, He was rude in speech? Austin thought, he said so only by concession, and in the repute of the false Apostles, who accounted him so. But Chrysostom, and others think, Paul speaketh properly, and that he was really so; not but that he was full of learning, only he did not use those affected ways of humane eloquence, as he speaks in another place. He did not write as a Demosthenes, whom Plato censured as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hunter of words, and a curious Artificer therein; yet he hath masculine and strong eloquence; such as becomes the divine and admirable matter he propounds. And certainly, to paint a Jewel would take off the proper lustre of it. The more naked and plain divine truths appear, the more lovely they are, and do more immediately insinuate into the heart. And if he said of Tully's eloquence, because it's not so affected and fanciful, That he had made great progress in Rhetoric, who could delight in his Latin. We may more truly say, he hath attained to some good sufficiency in Christ's school, who seeth more excellency in Paul's Epistles, than in all humane Writers. Paul therefore had true and solid wisdom, and was also endowed with acquired abilities in humane learning. So that whereas Christ chose fishermen that were unlearned; here we see him making use of one that was skilful and learned. So that God can make use of all; and as Austin said, Qui dedit Petrum piscatorem, dedit & Cyprianum Rhetorem. So that we may observe,  
When men of great learning and parts are chosen by God and sanctified, they 
When men of great parts and learning are chosen by God and sanctified, they become eminently useful in their place Christ's choosing of illiterate men to be Apostles, makes not for the choosing of such now to be public preachers.  become eminently useful in their place.  
To amplify this Doctrine, consider, That though Christ at first did choose Fishermen, and other illiterate persons, yet that makes nothing at all to that Anabaptistical position, That men abiding in their Trades, and destitute of learning, may take upon them to be public Preachers of the Gospel. For that instance doth rather make wholly against them. For  
First, Though our Saviour called them while illiterate, yet after their call, he took them into his fellowship. So that they were like a College living together, whereof Christ was the Head and Master; and thus he trained them up with himself for two years before he sent them abroad to preach. And  
Secondly, When he enlarged their Commission, before they did execute it, they are commanded to stay at Jerusalem, where they received the holy Ghost in a wonderful manner, and were enabled to speak in all strange tongues, and were also enabled to work miracles for the confirmation of their Doctrine. Now let the Adversaries demonstrate such an extraordinary effusion of God's Spirit on them, and we shall not envy, if all the Lords people can so prophesy. And  
Lastly, As soon as they were called at the very first, they left their trades, they gave themselves to attend upon their work they had undertaken, whereas these plead for the retaining of their Calling still; private Christians then, though they are allowed to improve their gifts in a mutual edifying way, and may (if they will) find matter enough to exercise themselves therein, yet they may not usurp this Authority and Office in the Church, without a lawful Call thereunto.  
2. Learning whether in the arts and tongues, is an excellent qualification in 
Obs. 2. Learning an excellent qualification in man, the choicest of God's gifts in a common way.  men, and the chiefest of God's gifts in a common way.  
For as Popery like a thick darkness did then cover the face of the whole earth, when all learning was buried, so when there came a Reformation in that kind, the Arts and the Tongues being more generally known, then also began the Reformed Religion to be so eminent. So that if we consider man, as he is rational, learning is his proper and peculiar perfection; and therefore far above wealth, or beauty, or strength, or any natural perfection whatsoever. In the times after the Apostles, when extraordinary things ceased, than they were learned men that God did for the most part raise up in his Church, both to govern the members thereof, and to profligate Heretics: such were Tertullian, Origen, Austin and Cyprian; of whom Austin said, That he came with the Egyptian spoil one of Egypt, and enriched Israel; by humane learning he did adorn the Church of God.  
3. It cannot be denied, but where learning hath been in any high degree, there 
Obs. 3. Learning through the corruption of man, often made an engine to promote the Kingdom of the Devil.  through the corruption of man, it hath been sometimes made a weapon against, and an engine to promote the Devil's kingdom.  
Insomuch that the learned men of the world have done the Devil more service than any other men. For the Devil at first did not use an Ass, or any such dull creature to seduce Eve, but the Serpent, Because he was more subtle than any other beast upon the earth, Gen. 3. 1. Thus still the Devil loveth to appear in Serpents, in wise men, in great learned men, and plausible Scholars, knowing that such are like Samson, That can destroy many at one blow. Thus all the Heathen Philosophers, they were great enemies unto the ways of God. Who disputed for their Idolatry, and against the Christian Religion, but their Sophisters, their learned men? For that word was used in a good sense at first; and the reason is, because man being naturally corrupted, and the wisdom thereof being enmity to God, Rom. 1. 8. The more wisdom, and the more abilities a man hath, the greater adversary he is to God; as the stronger or greater the toad is, the more poisonous he is. So that learned men, if not godly, they come out like so many Goliahs against the people of God. Austin wrote to a learned Heathen, Ornari à te diabolus quaerit, Learned men they adorn the Devil's way, and make his Kingdom and Laws to be accepted; and withal it's hard to have this talon of gold, and not to make an Idol o● it. It's hard to be learned, and not to be puffed up with it. So that whereas the way of the Gospel, and the Scripture, is in a plain but solid and majestical way, they are apt to deride and contemn it; witness Austin's confession of himself, That he loved Tully ' s works, better than the Bible. And Hierom tells us, That he was so addicted to humane learning, that in a vision he was terribly beaten and afflicted, hearing this voice, Ciceronianus es non Christianus. So that we grant, That many learned men are kept off from the humble and low way of Christ, they cannot stoop to his yoke, and all because of their learning. But yet  
4. This is not from the nature of learning itself, it's from the abuse of it. 
This is not from the nature of learning itself, but from the abuse of 〈◊〉.   
As the Apostle saith, Not many noble men, not many rich men hath God called, 1 Cor 1. 26. But this is not, because nobility, or wealth, are in themselves sin, but because such things do many times become a snare to us. Learning therefore of itself, and in its own nature, hath no such poisonous quality; and therefore it's a most irrational thing to say, That learning can be no more sanctified than sin. For was it not in Paul, who as Tertullian expresseth it, did sanctify the Poet's verses he alleged? And are not learned men, if Orthodox, and loving of the truth more able to convince the errors of the learned gainsayers? Have not the eminent Lights in the Church of God, in all ages, been learned men? Was not the Egyptian learning sanctified to Moses? And now learning is more necessary since the Apostles times, then formerly. For in those days, they were endowed with miracles, which were a strong demonstration of the infallible Doctrine that was preached, and they could speak in Tongues, and some had the gift of interpretation, and prophesying by immediate workings of God's Spirit; but none can now pretend to any such thing. What private man could have been able to have read so much as one verse in the Bible, had there not been men learned in the Original Tongues, who translated it into our known Language? Neither can those Ministerial qualifications which the Apostle requireth in every Elder, That he be able to teach, to divide the Word of God aright, to be able by sound Doctrine to convince the gainsayers, be performed without learning. Yea, Doth not the Apostle Peter charge the wresting of Scripture to their own destruction upon unstable and unlearned men, 2 Pet. 3. 16. 
The assistance of God's Spirit necessary to an holy and sanctified understanding and interpretation of Scripture.   
5. This must also be acknowledged, That all the learning in the world cannot help us to a sanctified and holy understanding of the Scripture, no, not so much as the true interpretation of it without the Spirit of God: and if learned men cannot do it without God's Spirit. much less unlearned. Therefore we must not oppose learning to grace, or to God's Spirit. For how many have written Comments upon the Bible, that have been very learned men, yet from that sweet flower they have turned all to poison, and through the corruption that was in their hearts, have made it a Book to vent all their heretical and damnable opinions? So that there must necessarily be the Spirit of God, besides learning, First, to lead us into all truth. And then secondly, to sanctify it to our own hearts in an experimental and powerful manner. For men may be very Orthodox, and yet know nothing of the work of grace upon their own souls.  
These things explained concerning a twofold consideration of Paul, as a sinner, and as a learned man. Let us make some practical Use of it. And  
First, We see our duty, when God makes use of such great sinners, not to upbraid 
Use 1.  and revile them with their former impieties; but rather to admire the wisdom and power of God, not to reproach Peter for his Apostasy, or Paul for his persecutions, as the Donatists did Austin for his former miscarriages; but to bless God that giveth us such real testimonies of his grace. When some Papists upbraided Beza with his youthful verses he made, Isti homines (saith he) invident mihi gratiam Dei, These men envy me the grace of God, as the elder brother did the Prodigals conversion. It is disputed by Casuists, Whether a profane ungodly Minister formerly, though now truly converted, is to be continued in his Ministry, at least in that place, where he hath lived so scandalously? Some are rigid for the negative; Yea, the Novatians of old would not admit any Christian that had grossly sinned, though repenting, to Church-communion. Others are more mollified, and hold such Ministers, truly manifesting their conversion and repentance ought to be received, and that as Ministers again. But the determination of this Case concerning a particular person, would be difficult, because circumstances may much alter the matter. But in the general, we see Christ appointing Peter to feed his sheep, though he had apostatised in so dreadful a manner. Neither may we run to that absurd and impious Position of some, who said, the Apostles delivered a more perfect way of Discipline, than Christ did; because (say they) Christ received Peter again, and gave him Commission for his Apostleship through the whole world. In the Old Testament David and Solomon are used as Penmen of the holy Scripture, though polluted once with sin in a scandalous manner. And here we see Paul, though formerly a notorious sinner, and adversary to the Gospel, yet is appointed by God to be a chosen vessel to carry his name. And certainly, the receiving of such after their serious, and public satisfaction to the Church of God, or to ministerial employment may be of great use. For hereby he will be the more industrious and diligent to reduce other sinners, especially such as he hath been an occasion to lead into sin. Thus David promiseth, Psal. 51. Then will I teach transgressors thy Law. And Christ bids Peter, When he is converted to confirm his Brethren. Oh what zeal and holy revenge will seize upon such a man's heart, to make all the world see, that he would now set up the way of Christ, as he did once the Devil's way, especially such as he hath been a means to seduce, and harden in sin, over those he will weep and mourn! How greatly will this lie upon his heart, such it may be will lie damned in Hell, and I have been the cause of it? It may be some are now in Hell, cursing the day that ever I was a Minister or Pastor to them, because I encouraged, and made their hearts bold and glad in wickedness. Oh then, if such agonies and estuations be in their souls, in what pain and travail will they be to snatch such out of the fire, whom they have been a cause to thrust in!  
Doth God sometimes call even great sinners, and that to eminent honour 
Use 2.  in his Church? Then here we see a notable encouragement even for the most profane to hearken to these offers of grace. Might not you justly have expected, that God should have made your condition as hopeless, as the Devil! Though God would out of pity, have converted some of mankind, yet he might have barred out all such notorious and profane sinners as thou art. But oh the goodness of God, that will not have thee to say, My sins are greater than can be forgiven; I am a viler person than grace ever can, or will convert. What? May the Prodigal son not only be received into favour, but the Father will run and meet him, weep over him, put honour upon him? Why then doth not this kindle a fire in your bowels? Why do you not cry, even me, even me, Lord, the chiefest sinner of many thousands do thou draw to thy own self?  
From the second consideration of Paul, be exhorted to pray to God, that 
Use 3.  he would raise up many Paul's in his Church, godly and learned Ministers, that by godliness may subdue sin, and by learning may conquer heresies; such as these are both burning and shining lights; such as these are Stars indeed, both for the light they give, and the purity of their conversation. Happy is the Church of God, when such Stars shine in her. If we have godly Ministers, and not learned, than the subtle Papist and Heretic, will be ready to prevail. If we have learned, but not godly, than all holy order will beneglected, than profaneness and impiety will lift up its head; but both together make a blessed Church.   

SERM. III.  
Paul's Name being prefixed to his Epistle, shows it to be of Divine Authority, though of itself not a sufficient Argument to prove it. The Penmen were only Instruments, God the principal Author of the Scriptures, and therefore we should rest satisfied with their style and method, and not question their Authority. How to arm ourselves against the Devil, and all Heretics opposing the Divinity of the Scriptures.  2 COR. 1. 1. Paul an Apostle of Jesus Christ, etc. 
HItherto we have considered Paul under a two-sold respect; there remaineth one more observable thing from the mentioning of himself, which is not to be omitted. For it may be demanded, Why he prefixeth his name in this Preface? And the Answer is, That as he expresseth his 
Why Paul prefixed his name to his Epistle.  calling of Apostleship to bring Authority to his person; so he also mentioneth his name to obtain credit to what he doth write; that they may be assured this is his Epistle, and not sent to them by any other. For if the Corinthians were ignorant of the Author of it, or that he was not one, who was guided by the Holy Ghost, they would not have much regarded it. So that from hence observe,  
Inasmuch that Paul ' s name is set to this Epistle, it is thereby of Canonical and 
Paul's name being prefixed to this Epistle, argues it to be of Divine Authority.  Divine Authority, and so ought to be received with all faith and obedience.  
Paul's Epistles were never doubted of, except that to the Hebrews, (which is attributed to him) as the Epistle of James, the 2d of Peter, the two last Epistles of John, and the Revelation have been, but were always received into the Canon. Indeed there were the Elioniti, (called so, say some, from the Hebrew word, because they were poor, and simple in understanding) These with such succeeding them in many opinions did reject all Paul's Epistles, not but that they thought they were made by him, only they rejected his Doctrine, because they thought he was an adversary to the Law, and contrary to Moses.  
This truth about the Canonical Authority of this Book, and the rest in the Bible, is of very great concernment, not only because of the weighty controversies and disputes both of old, and o'late herein; but also because of a practical consideration. For though men do generally profess themselves to be Christians, and say, They acknowledge the holy Bible, as of Divine Authority, yet where is the man almost, that liveth, as if he did believe it to be a true Book? For doth any wicked man, that goeth on in his impenitent ways, believe the Word of God to be true, that condemneth him, that forbids and threatens his ways, that tells him assuredly, that if it be true, and the Word of God, without reformation, he will be as assuredly damned, as if he were in Hell already? Can a man then believe this to be God's 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 mere prefixing of a name, though of some holy Author, is 
The prefixing of the name of the Author, not a sufficient argument of itself to prove the Divine Authority of any book.  not enough barely of itself, 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 Author: But these are few only in respect of those, whose Authors 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 Author of some Books be not known, yet if these Books have all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and marks, which other Books have, for their Canonical Authority, than they are to be received as the Word of God. Therefore (I say) a mere 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, etc. You see there were some, that preached the instant approach of Christ's coming; and they alleged 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 Penmen of the holy Scripture, 
The Penmen of the Bible only the instruments used by God in an extraordinary way, not the authors of it.  they were not the principal Authors, 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 error. 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 spoke as they were moved by the Holy Ghost. The whole Word of God then, came not by men's inventions, neither was it any design 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 chrysostom, and others, do admit of some repugnancy in the holy Writers of the Bible, in matters of less 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 err 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 God's 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 Penmen, 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 suitable way to their Gifts and Parts; Therefore there is a great difference between the Prophet Isaiah's and Amos' Prophecies in respect of the style, and so of Luke and John.  
Hence thirdly, Seeing the Scripture is thus inspired by God, and the Penmen 
The Scripture being inspired by God, we should rest satisfied in the style and method of it.  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 Authors have, therefore some have disdained it. Yea, how many had rather read some acquaint English Books, or Poets, or Orators, 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 majestical 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 suitable 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 Wisdom of God. Therefore it's profane 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 Catechism, or some Body of Divinity. But what arrogancy is this, to prescribe to the Spirit of God? And this may satisfy 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 apt 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 Wisdom of God.  
Fourthly, Christians should not willingly enter into those Disputes, which 
The authority of the Scripture not to be questioned or disputed of.  are apt to be raised about the Authority of the Bible, and how we come to know they are the Books of God. Austin spoke 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? etc. How do ye know these Books to be from the Holy Ghost, and that the Authors 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 Scripture to Christians. They are like the Sun, 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 itself. Therefore the people of God should stop their ears against all such Disputes. For it was the Devil's way of old to make Eve question the truth of God's Word. Yet  
In the fifth place, Because the importunity of Papists and Heretics, yea 
Yet to arm ourselves against the Devil, and all Heretics, 'tis good to consider, 1. That we have as good ground to believe the Scriptures were written by their acknowledged Penmen, as that any humane works were made by their Authors.  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 Authors. 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 far 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 Author 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 
2. Hence it follows, that we must believe the matter therein to be of God.  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, than 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, than they therein declaring of whom they come, and from whence enabled, 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 add, The wonderful Doctrine informing us about 
3. Hitherto we are to add the heavenly Doctrine and matter of the Scriptures; as also the consent of all, and martyrdom of many Christians and miracles, testifying the truth of them. 4. To these we are earnestly to beg the assistance of the Spirit of God.  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 threatenings 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 testify 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 persuade 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 Sceptics.  
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 sins? Is this God's 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 God's word?   

SERM. IU.  
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, etc. 
THe next thing considerable, is Paul's description from his Office, and that 
Why Paul calls himself an Apostle.  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 largely for one that is sent; and 
What an Apostle was.  so in an eminent manner is applied to Christ himself, Heb. 3. 1. Yea, some say, it's used generally for any Messenger; and they instance in Phil. 2. 25. where Epaphreditus is said to be the Philippians messenger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and so it seemeth by the Translation, our Translators understood it; but Salmasius doth vehemently contend, pleading also the consent of the Ancients, that it's to be understood of an Apostle, and that Paul never useth the word, but of eminent and chief Officers in the Church, so that he is called the Philippians Apostle, because he was a special fellow-labourer with Paul, in planting of that Church. 
Two kinds of Apostles, primary and secondary.  Therefore he distinguisheth of Apostles, making two kinds of them: and indeed the Scripture plainly insinuateth it. The primary-Apostles, those who were immediately called by Christ, being twelve in number. Or secondary, and these were sent by the Apostles: They were the Apostles Apostles. For seeing that many came in at the Apostles preaching, insomuch that they were not able to manage all things themselves, they therefore assumed as assistants others, whom they called Apostles. Therefore 2 Cor. 11. 5. and Chap. 13. 11. we read of some that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chiefest Apostles. So that the name was given to others besides the eminent twelve. And of these Salmasius and Illyricus understand that place, Ephes. 4. 11. where the Apostle saith, God had set in his Church some Apostles, etc. that is (say they) some choice and eminent Teachers. But Salmasius by these secondary Apostles seemeth to mean the Evangelists, whereas those are distinguished in that enumeration. It's enough, that others were called Apostles besides the twelve, and that they were Coadjutors with them in the planting and propagating of the Gospel.  
Now the Apostle Paul, though he was none of the twelve immediately called by Christ, yet because he had such an extraordinary Call afterwards by Christ, while glorified in Heaven, which none else had, but he, therefore is justly reckoned with the other, and so accounted as the thirteenth Apostle. Thus that which was of such exceeding rich grace, and so extraordinary a privilege to Paul, yet he was not puffed up with it; but 1 Cor. 15. 9 makes a new Greek word, He was less than the least, and looks upon himself as an abortive, and one born out of due time. Observe  
That Christ in the first planting of the Christian Church, did appoint extraordinary 
Christ in his first planting of his Church appointed extraordinary Officers, which he called Apostles.  Officers, which he called Apostles.  
That as God in the first plantation of the people of Israel, when he brought them out of Egypt, and embodied them together, did guide them and provide for them in an extraordinary way, which did wholly cease, when they came to be settled in Canaan. Thus did the Lord Christ, in the beginning of his Church use many extraordinary things, as Officers and Miracles, which now have no more continuance, though the advantage of these doth still belong to us. For those very miracles, though wrought long since, and those extraordinary Officers are yet of spiritual influence. That Christ did appoint Apostles, and how, appeareth in their first Institution of them, Luke 6. 13. and Matth. 10. 2. and this he did of large bowels, and compassions to those whom he would save; They were sent as so many Ambassadors, to woe and beseech people in Christ's stead to be reconciled with the Father. He did not take a way by immediate inspiration and efficacy upon men's hearts, as he might have done. For he that could cure the dead, though he were distant from them, could also have poured his Spirit upon all flesh, though bodily absent from him, yet he was pleased to use this mediation of man, as being more suitable and fit instruments for to work upon us.  
To improve this Doctrine, consider  
First, That it is observed by learned men, That our Saviour in the edification 
Our Saviour in the building of his Church, did not follow the Government of the Jewish.  and building of the Christian Church, did not follow the Jewish Church Government, which was formerly appointed by God, viz. by an high Priest, and chief Priests with the Levites under them. Therefore the Officers of Christ's Church are not to be called Priests or Levites, though sometimes the Ancients call the Elders and Deacons so; but that is by allusion only. For, as was said, our Saviour did not propound that form in the Old Testament to follow: So that all those endeavours which have been used to conform the Church of Christ to the Jewish in Government, and Ceremonial Worship; as to have a Pope, because an high Priest; to have glorious vestments in the Worship of God, because the Priests had; this is to go contrary to Christ. For indeed if our Saviour did follow any thing, it was the Synagogues and their Orders. Hence learned men show, That the chief Ruler of the Synogogue, he had his Messengers to go up and down to the several Synagogues upon special employment, and these were called Thelichin, Apostles: So they had two sorts of Elders, which were made by imposition of hands, and they had Excommunication in their Synagogues. Yea, some say, both Baptism and the Lords Supper were taken as Rites from the Jews then in use; for they had such an initiation of all Proselytes, and when they took such in, they took in their children also: And so for eating of bread, and drinking of wine. Only they add, That when Christ took up these, he changed the nature of them: They were Rites and Ceremonies before, but Christ made them Sacraments. But let the learned debate these things. This is enough to us, That Christ he did as the chief Head of his Church, choose some, whom he called Apostles, for to begin and propagate his Church. 
The properties of an Apostles.   
Therefore in the second place consider, That these Properties go to make an Apostle, so that he could not be an Apostle, who had not these qualifications. As  
First, It was necessary that he should have an immediate Call from Christ. 
1. He should have an immediate call from Christ.  So ye read they all had. Therefore when Judas was fallen from that Office, the other Apostles did not presume to choose one in his room by themselves, but they did solemnly call upon God, who by lot gave direction, who should be the man; and than Paul, as you heard, he was immediately called by Christ from Heaven, and therefore often saith, He was not an Apostle of men, or by men, but wholly and solely by the will of God. Thus as there were Prophets in the Old Testament, and so also some in the New, who were immediately inspired by God; so there were such who also had an immediate Call from God; and it was the consideration of this Call that did so embolden them, especially against all traducers and false accusers, as appeareth by Paul himself in this Epistle. But now you must know, That though the Pastors and Teachers, which in after ages have ruled in the Church, had not such an immediate Call from God, but mediate by man, yet even they also are truly appointed of God. Even the ordinary Officers are in Christ's stead, and are to be received as from God, for they have as true a Call, though not as immediate. As Abel Adam's son was as truly a man, though in an ordinary way, as Adam, who was immediately made by God. Hence Eph. 4. 11. Christ is said to set in his Church Pastors, as well as Apostles. This is necessarily to be observed, because that we are apt to despise that Office, which hath not an immediate Call.  
Secondly, It was required to the Apostles to be the first builders and planters of 
2. The Apostles were to be the first builders of the Church.  Churches. Therefore they were called, the salt of the earth, because by them God did wonderfully season the world. They were the light, because the world was in darkness, before they were raised up. So that although Christ himself be properly the foundation, and all Churches are built on him as a Rock, yet the Scripture saith, We are built upon the Apostles. Likewise Ephes. 2. 20. Jesus Christ being the corner stone. So, Revel. 21. 14. The twelve Apostles, are the iwelve foundations. Hence Divines usually distinguish between Fundamentum fundans, and fundatum. The Apostles they are a foundation, but yet need another foundation, which is the Lord Christ. Besides, it's the Doctrine of the Apostles, and not their persons, which the Church is built upon; only they were next to Christ, the first founders and builders of the Christian Church. Hence we read that Paul had the Apostleship for the Gentiles, and Peter for the Jews, Gal. 2. 8. And in this sense Cameron hath a singular opinion of that place so much vexed by Interpreters, viz. Thou art Peter, and upon this Rock will I build my Church; he understands it of Peter, and that he was the secondary Rock (Christ being the chiefest) upon which the Jewish Church was built, for by his Ministry they were converted. But this is capable of several Objections.  
Thirdly, It was requisite to the Apostles, that they should be eye-witnesses 
3. They should be eye-witnesses of what Christ did and suffered.  of what Christ did and suffered, that so their testimony might be the more undoubted: And therefore even the Apostle Paul, though converted after Christ's death and resurrection, yet acknowledgeth, that Christ was seen of him also; but for the other Apostles, they were present with Christ: And therefore the Apostle John, 1 Epist. 1. 1. begins his Epistle thus, That which we have seen and felt. This eye-witness, and familiar conversation also with Christ is mentioned, Acts 10. 41. God showed Christ, not to all the people, but unto witnesses chosen before of God even to us who did both eat and drink with him. And this is that which confirmeth the History, some of them relate, for they were present in the acting of those things they record, and their faithfulness and honesty is abundantly testified otherwise. So that although we did not see and behold what Christ did, and his miracles with our own eyes, yet those Apostles did, who are without all suspicion.  
Fourthly, The Apostles were universal Officers; they were not limited or 
4. They were universal officers.  fixed to particular Churches: as the Pastors were, but the whole Church of God was their flock; Therefore they are called, the light of the world, and the salt of the earth, not Judea only: And thus the Apostle professed, He had care over all the Churches; Therefore you see to how many Churches he directs his Epistles; and although Paul makes his Apostleship for the Gentiles, and Peter for the Jews; yet that was either by consent, or else, though they did principally attend to these, yet they did also declare the Gospel to others, as it is plain in Cornelius his case, that Peter did preach to the Gentiles.  
Fifthly, They were endowed with the Spirit of God in an infallible manner; 
5. They were endowed of an infallible spirit.  so that while they were on earth, they were a kind of visible infallible Judges. Whatsoever person or Churches did resort to them, for the determining of any case of Conscience, they could decide infallibly. Therefore the Apostle, 1 Cor. 7. though he saith in the point of marriage, that it was he, and not the Lord; yet that is, he had not express command from the Lord, otherwise he was infallibly directed in that resolution by the Spirit of God. And howsoever it be disputed, When this Spirit of infallibility was bestowed on them? As also, Whether they could grow in knowledge, or no? For it is plain at their first mission, they were not freed from Doctrinal Errors, as about Christ's temporal Kingdom; their doubt of the Resurrection, and ignorance about preaching to the Jews. Yet it's most probable the Apostles had this bestowed on them in a more large manner at the Pentecost, and Paul at his conversion. As for that fault charged on Peter, Gal. 1. that he did not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was not an error in judgement, but in fact. For although the Apostles were preserved from errors, this privilege being for the gathering of Churches at first, yet in respect of practice they might and did err, thereby needing always forgiveness of sins. Only for Doctrine they could not, because on them, that is their Doctrine, the Church is said tobe built.  
Sixthly, They were likewise endowed with miraculous gifts, so that they 
6. They were endowed with miraculous gifts.  abounded in all wisdom and knowledge, as also in all tongues. For God calling them to such an Universal Office, he would not fail in bestowing of them those necessary means that did conduce thereunto. Not that it was necessary they should be endowed with the knowledge of the Mathematics, or such other Arts, but with what was conducible to that end. Now miracles they were necessary, because they preached that Doctrine, which was wholly new to the world, and could not be demonstrated by Reason: therefore miracles were required to confirm it.  
Seventhly, They were the chiefest and highest Officers in the Church. They 
7. They were the chiefest and highest officers in the Church.  were the Stars of the first magnitude, these were next to Christ himself, and yet though in so exalted and glorious an Office, there was one Devil amongst them, Judas the Apostate. So that none have cause to boast in any Church-priviledges. Those that are called here beatissimi and sanctissimi by their Office may be misrrrimi in hell.  
Eighthly, They were all equal in respect of Power and Authority. Our Saviour 
8. They were equal in power and authority.  said equally to them all, Whose sins ye remit, they shall be remitted. Peter hath no supremacy over the rest. They might differ in gifts, graces, and labour or work for God, and love from Christ, as John was beloved above all; but in respect of Authority none was superior to others.  
Ninthly, They were temporary Officers, and therefore did cease with the persons. Even as Miracles, so Apostles were only for the first planting of 
9 They were temporary officers.  the Church, so that they have no successors in their Office. Hence it's high arrogancy for the Pope to call his, the Apostolical Sea.  
Tenthly, Though extraordinary Officers, yet they did contain what was inferior. 
10. Though they were extraordinary Officers, yet they contained what was inferior under them. Lastly, though they were thus admirably qualified, yet they did not convert all below them.  Hence Peter calls himself a fellow elder; and John in his two last Epistles styles himself, the elder, not the Apostle; so that the ordinary Pastors succeed the Apostles in what they had as ordinary, viz. to preach the Word, and dispense the Sacraments.  
Lastly, Though thus admirably qualified, yet they did not convert all before them. But many resisted their Doctrine, many grew enemies and opposite to them: Insomuch that all but John were put to violent deaths. It's then no wonder, if ordinary Pastors do not reform a whole Congregation, if they be hated and opposed; for can they expect to be better than the Apostles? Do not then think with yourselves, if we had such as the Apostles to preach to us, immediately called of God, and that could confirm their Doctrine by miracles, than we would presently submit; This is but deceit and hypocrisy. And certainly, though the Apostles be taken from us, yet we have their Doctrine. Paul speaketh by his Epistles to us still. We need not with Austin wish to hear Paul preaching.   

SERM. V.  
The Divine Call of Church-Officers is clearly to be known, and faithfully to be improved. What advantages will follow upon a true Call, both to the Officers themselves, and the People.  2 COR. 1. 1. Paul an Apostle of Jesus Christ, etc. 
WE have considered Paul under the second adjunct attributed to him, viz. his Apostleship, Paul an Apostle; whereupon we treated on the Office of the Apostles. We proceed to a second Observation. For whereas Paul doth therefore mention his Call to that glorious Office, thereby to be received with greater reverence and authority: as also to encourage himself against those false Apostles, who used their utmost endeavour to bring him into reproach with the Corinthians. We may thence observe this, 
It is of great consequence both to Ministers and people to be informed of the Divine Call of their Church-officers.   
That it is of great consequence both to the Ministers of God, and the people to be fully informed of that Divine Call, which the Officers of the Church have towards them.  
That they who preach may be able to say, We come in the Name of the Lord to you. It is not we that have obtruded ourselves, but God that hath invested us with this Office over you. And they also who hear, may say, We esteem of you as the stewards of God; we receive you as Ambassadors from the Lord to us.  
To pursue this, first, Consider that there are many large disputes both in old 
Both ancient and modern Writers have much disputed about the Call of Church-officers.  and later writers about the Call of Church-officers. As the truth itself is subject to many difficulties: So the perverse disputes of men have made it more intricate and entangled; only this we may observe, That the several parties which are in Religion that hold any Ministry, or such an Office at all, and that by Divine Institution (for some deny such an Institution) they still monopolise and appropriate the Call to themselves; with them only is the true Church; with them only are the true Officers of the Church. And no doubt that way of Religion, which can say, with them only is the true Call, and the true Church-officers, and the right administration of Ordinances, doth infinitely excel all other ways. For God's promise and success doth accompany only his own Officers, and his own Ordinances. As the people of God, will not hear a stranger, but flee from him; so neither will God go along with such strangers. It's only to his Apostles and their Successors, that he promiseth to be with to the end of the world. Therefore that Church who can upon just grounds say, that with us are the true Officers, with us are Christ's institutions punctually observed; no doubt but with them is Christ present, and with them is the Kingdom of Heaven. This was the great advantage Abijah pleaded in his Remonstrance against Jeroboam, who had devised a new Ministry and a new worship, 2 Chron. 13. 9, 10, 11. Where he pleads, That in Jerusalem was the true succession of Priests, and there was the charge of God kept, and that therefore God himself was with them. To have therefore a true Call, is of so great concernment, that all pretend to it. The Papist chargeth the Protestant, That their Ministers have no true Call: The Protestant returneth the same charge to them. The Brownist, he saith, neither Papist nor Protestant have true Calls. Yea and the Protestants themselves, because of their different opinions in Church-Government, have also different opinions about the Call of Church-officers. So that it being of such consequence, no wonder if the Devil keep up this controveesie as much as may be in the Church, especially if he pursue this design, to make the world believe, That the faithful Ministers of God have no true Call: for this is to strike at the very root of all. Hence it is also, That in the several ages of the Church there have been false Prophets and false Apostles. Yea our Saviour Mat. 26. saith, There will be also false Christ's; and the Apostle saith, The Devil transformeth himself into an angel of light, 2 Cor. 11. 14. But my intent is not at this time, to dispute the Nature of a Ministers Call, and how you may discern it from false Calls, when you may conclude the Minister you live under hath a true Call. For all this will be more properly handled towards the the end of this Epistle, when the Apostle is compelled to plead his Call against those that questioned it.  
In the second place, It's not enough to plead a Call, and that a true one, unless there be also a faithful improving of it, unless the Office be executed 
It is not enough only to have a true Call, but that Call must be likewise faithfully improved.  according to the institution of it. Paul doth not glory in the mere Title and Office of an Apostleship, but supposeth also his faithful dispensation of it. Yea he was so careful herein, that he professeth, He knew nothing by himself, viz. of negligent and ill administration in this Office, 1 Cor. 4. 2. Yea he saith, That he kept his body, lest while he preached to others, he himself should become a reprobate, 1 Cor. 9 27. Judas was an Apostle, yet he had little cause to boast in that Office, seeing he was a Devil at the same time. Grant therefore that some may make it clear, that they have a Call from God, yet if they are not faithful and diligent therein, the greater will be their condemnation be. Suppose the Pope could prove (which yet he can never do) that he doth succeed Peter, and that in Universal Jurisdiction, yet if he did not succeed likewise Peter in his Doctrine, in his diligence and life, he were inexcusable: and well did the Painter draw Peter with too red a colour, as blushing at the enormities of his Successors. So that two things go to make a complete Officer in the Church, his Divine Call, and his faithful administration thereof; and this later is necessary, because without diligence therein he cannot expect that promise, and assistance of God, which otherwise would be communicated unto him.  
These things premised, let us consider, what are the great practical concernments, which will follow those who have a true Call of God. And  
First, For the Officers themselves there are these encouragements: 
What advantages follow upon a true Call. 1. To the Officers themselves 1. They may expect God's assistance.   
1. 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 touched 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 man's 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 embolden thyself, thou mayest say, Lord, I come 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 run unto God, who hath set thee in that Office.  
2. As he may expect assistance, so also Protection and Defence in all the 
2. God's protection.  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 sinful distrustful manner) because at that very time it should be given them, what to speak, Mark 13. 11. He doth not forbid a lawful 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 tigers, 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, etc. 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 Ambassador in thy Name? Certainly, if David did so severely avenge himself upon the Ammonites for the injury done to his Ambassadors; No less will 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 employed 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 days: 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 wonderful success and fruitfulness in their labour. For seeing God hath sent them, and they come in his Name, their labour shall not be in 
3. Success and fruitfulness in their labours.  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 tells us, The Gospel did spread itself by his preaching; yea some of Caesar's own household 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 gainsaying people. Therefore 
The word commonly more successful to those who never had it before.  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 apostatised, that a Reformation is like a new plantation of the Gospel. Now to such a people as these, commonly the Word hath been successful, 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 
The Word less successful to a people that have lived long under the preaching 〈◊〉.  for the most part there is very little conversion wrought on such. Not but that God's arm is as strong as ever, and the Word is as powerful 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 Ministry or preaching should ever do them any good. And therefore you see, when Isaiah was sent to preach to the people of Israel, Chap. 6●. it was not to open their eyes, or soften their hearts, but the clean contrary, to shut their eyes, and harden their hearts. Do not therefore question the Call of a Ministry, if the work of conversion be not so general, as might be expected. For consider the people, are they not like the ground the Apostle speaks of, that having often drunk in rain, yet bringing forth nothing 〈…〉 sing? Heb. 6. 7, 8. A terrible place it is, if they had been a people bringing forth herbs fit for use, than God had a blessing for such ground, but because they are only briers and thorns, the end is to burnt. So that though the Ministry doth not work in a saving way, yet it's in a damning way; and this discovers the Call to be of God, as well as the former, because he punisheth people thus for their unthankfulness and unprofitableness. But  
2. The Ministry of God is not only for conversion, but edification, and building up. If therefore God makes the Word useful for further illumination and sanctification, this discovers it to be of God. Hence Ephes. 4. 13, 14. There 
A twofold Use of the Ministry besides conversion, to increase grace, and prevent error.  is a twofold use of the Ministry spoken of, One to perfect and to carry forward to an higher stature in Christ; and the other, to prevent errors, and to safeguard against all heretical ways. Now the edifying and building up of the godly is of great importance. The Apostles wrote their Epistles chiefly for this end, to increase that godliness, which was already begun.  
Lastly, The Minister, whose call is of God; and dischargeth it faithfully shall 
Lastly, They may expect a greater reward from God.  have a great reward from God. They that turn others from their sins, shall shine as the stars in the firmament; The Apostles shall sit upon twelve thrones; whereas those who run without a Call, and work without a Commission, their labour is in vain, and God will ask, Who hath required these things at their hands? Yea both they and their Office shall be destroyed; so that in stead of a reward they will meet with severe punishment. Then on the people's part, it is of great consequence for them to be assured of this, Let a man esteem of us (1 Cor. 4.) as 
2. What advantage the people may have by being assured of their Ministers call.  the stewards of God. Oh if you receive the Ministers as from God, as having commission from him, with what reverence and obedience will this be? But especially you will take heed of opposing and setting against them, lest ye should be found fighters against God.  
Therefore let the Use of this be of Conviction, especially to such, who acknowledge 
Use.  us the true Ministers of the Gospel: You who receive us as your Ministers, and cry out against all those that question their Call. Now out of your own mouths you will be condemned, if you do not receive their Word, as it is indeed the word of God, and not of man. Oh therefore do you discover the experimental work of the Ministry upon your hearts! Let it be said of you, as of these Corinthians, They were his Epistle to be read, and seen of all men; You are our walking Sermons, all may see what we preach by your lives; you are our Sermons to be read and seen of all men.   

SERM. VI  
Of the proper and appellative Names of our Saviour, Jesus and Christ. In what sense he is Jesus a Saviour, and how Christ the anointed of the Lord.  2 COR. 1. 1. Paul an Apostle of Jesus Christ, etc. 
THe second main particular considerable in this inscription, is the Efficient Cause or Author of this Apostolical Office, he mentioneth, and this is said to be Jesus Christ.  
These words may be considered, either absolutely, as they declare unto us the Lord Christ: Or relatively and respectively to Paul's Apostleship. And from both these considerations, profitable matter will afford itself.  
In the absolute consideration, we may take notice of our Lord and Saviour's Description.  

1. Of his proper Name, which yet doth denote his Office, Jesus.  
2. His appellative Name, Christ. We shall conclude both these at this time. And   
For the first word Jesus, Osiander, otherwise a learned man, hath a singular 
Of the proper Name of our Saviour Jesus.  opinion, viz. That Jesus comes from Jehovah, only the Hebrew letter Shin is interposed, because he is called Shiloh, Gen. 49. his conceit being, that as Christ himself was compounded of two Natures; so ought his Name to be of two names; the one, viz. Jehovah, signifying his Divine Nature; and the other Shiloh his humane Nature. One Argument he urgeth is from Phil. 2. where God is said to give Christ a Name above all Names. Now (saith he) the Name Jesus was common to many others; therefore he had such a peculiar name, as none ever had. But that is a gross mistake, as if Name were there taken for a Word, and not for the Person or Office signified thereby. No less absurd is his notion also, That whereas the word Jehovah was ineffable, not pronounceable before (a figment of the Rabbins) by this addition of 〈◊〉 it is made utterable. To this purpose almost Castalio likewise, who makes the word compounded of Jehovah and Ish vir, as if it were God-man; but not only the general consent of all, but the reason that the Angel gives of this Name, makes it evident, that Jesus is the same with Joshua, (for so the Septuagint render that word suitably to a Greek termination) and so comes from Jashang, to save; and therefore the Angel saith, He shall be so called, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall save his people from their sins. So that this name is very expressive, In nomine Jesu totum latet Evangelium, The whole Gospel lieth in this name of Jesus, or a Saviour. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so comprehensive, that Tully saith, The Latinists cannot comprehend it in one word, sospitator comes nearest to it.  
In the Old Testament we read of two very eminent that had this name, and both of them are made Types of Christ: Joshua, who lead the people of Israel into Canaan, when Moses could not do it: So Christ brings us to Heaven, which was impossible to the Law; and Joshua the high Priest, mentioned by Zechary, who being first accused, because of his despicable garments, was afterwards covered more gloriously. So Christ our high Priest, in the time of his Humiliation, was condemned, and of no reputation; but in his Exaltation was magnified and exalted gloriously. The word thus explained, we observe,  
That the Lord Christ is a Jesus, a Saviour to his people. 
The Lord Christ is a Jesus, a Saviour to his people.   
This truth should be sweeter than the honey or the honeycomb to the lost sinner. Christ hath some names of terror and dread, as when he is called a Lion and a Judge; some again of love and comfort, as this of Jesus, which, as Bernard saith, is, In o'er mel, in aure melos; not that the name, or the sound of words is such; and therefore that superstitious custom of bowing at the name of Jesus, was not for some hundred of years after Christ, and hath no Scripture institution. But the Office signified by name is to be cordially improved by the believing soul.  
Therefore to explain this, Consider●…  
First, That Christ is not a Saviour in any temporal or worldly sense. It's 
1. Christ is not a Saviour in temporal sense.  true, God is said to be the Saviour o● the whole world, because of his preservation, which extends to all; but Christ is a Saviour, because he saveth his people from their sins; Mat. 1. It was a corrupt opinion among the Jews, yea the Disciples were leavened with it, That Christ should come, and be a temporal Saviour, as Joshua and Moses I were ●●but this salvation is wholly spiritual; it's from our sins, from the Devils; and condemnation, which as it is the greatest salvation, and none could be a Saviour, in this sense, but Christ: So it ought to be of the greatest esteem with us. Therefore the Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being the most happy and blessed news that can be, for broken and undone sinners to hear of a Saviour. Do not then come to this Saviour for loaves, for outward advantages, but if sick for sin, and burdened under the load of it, come to this Saviour for ease.  
Secondly, He is a spiritual Saviour, but not in a Socinian sense, as if 
2. He is not a spiritual Saviour only by example.  he did only save us by example, and giving us a pattern of holiness, but not saving us by his blood, as a ransom and atonement made to God's justice for us. The Scripture is clear, not only to inform us of being our Saviour; but in what manner; and indeed the manner how, viz. by becoming a curse for us, and suffering in our stead, as a Surety, doth wonderfully aggravate the love of Christ, and make it love unspeakable.  
Thirdly, He is not a Saviour in an Huberian sense, as if he did actually 
3. He doth not actually save all.  save all. For he saith, That as Adam did actually condemn all, so Christ did actually save all, that is, put them into a state of salvation, so that if they fall from that, and are condemned, it's a new wilful transgression of their own: but the Text saith, He shall save his people, not all from their sins.  
Fourthly, He is not a Saviour in an Arminian sense, as if he were a Saviour 
4. He is not a Saviour only habitually, or upon condition.  only habitually, aptitudinally, or upon condition. If men did believe in him, and receive him, as a Saviour by impetration, not application; for this is to make the whole fruit of Redemption incertain, and that he might have been a Saviour, and yet not one saved. But  
Fifthly, He is a Saviour in an efficacious applicatory manner. Those that he intentionally died for, he will save. This good Shepherd will find out his lost sheep, and not expect till the lost sheep come and find him, which will never be. They are his sheep he layeth down his life for. It's his people he saveth from their sins. So that those of whom Christ is a Saviour, he will in time cause by effectual grace, that they shall come home to him, and be made partakers of the glorious benefits that flow from his death.  
Thus you see in what sense he is a Saviour, take notice of the properties of it.  
1. It's a spiritual salvation; and therefore carnal and natural men, who feel 
1. He is a spiritual Saviour.  not themselves spiritually undone, they will never run after him. The godly soul that complaineth of the guilt of sin, of the power of sin, of the remainders of corruption, he it is, that crieth out, Oh let this Saviour come and save me! And he can the more affectionately do it, because he himself was saved and delivered by God, from the cries and agonies he conflicted with. The Apostle aggravateth this for our comfort, Heb. 5. 7. He made supplications with tears unto him, that was able to save him from drath. And Heb. 4. 15. because he was tempted like us, sin only excepted; we are therefore exhorted, to come boldly to the throne of grace. And hence some consider that of Zechary Chap. 9 9 where the daughter of Zion is exhorted in rejoice greatly, because her King cometh having salvation. (The word being in Niphal) they render it Salvatus, being first saved himself, and then saving us; howsoever this experience of our infirmities makes him the readier to save us: but to whose heart is this truth welcome save to the spiritual Christian?  
2. He is the sole Saviour. Act. 4. There is no other Name under heaven by 
2. He is the sole Saviour.  which we can be saved. It's high presumption to add other Saviour's and Mediators to him under any distinction whatsoever, so that we must go to him alone. And truly this is a very hard duty, witness all that Pharisaical and Justiciaryrighteousness which is in the world. How unwilling are men to renounce all their own righteousness, to trust in him alone, to rest upon him only?  
3. He is a full and sufficient Saviour; there is no defect or fault in him, he 
3. He is a full and sufficient Saviour.  cannot say, he hath not salvation enough; yes he hath enough for thee, and every godly man else. Hence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Simeon, Salvation in the very abstract, as having all the fullness of it in him. Hence he is said to be able to save to the uttermost, Heb. 7. 25. Oh let this vanquish all thy fears and dejections, saying, Can Christ save some sinners indeed, but not so heinous a wretch as thou judgest thyself to be?  
Use 1. Of Instruction. Judge then yourselves to be undone and lost by reason of sin. Christ saith, He came to save that which was lost, Matth. 18. 11. 
Use. Of Instruction  As long therefore as thou art full and well in thyself, and dost not come often into God's presence, saying, Oh I am a lost man! Oh my sins have undone me, all the world cannot save me! What shall I do, O Lord Christ, Be a Jesus, be a Saviour to me? Till (I say) thou art in these sad agonies, Christ is no Saviour to thee. Shall the Disciples in danger of drowning, Matth. 8. 25. cry out, Lord save us, we perish? And the Israelites, when Dathan and his Complices were swallowed up, cry out, we die, we perish, and are consumed: How much rather should the sense of our sins affect us?  
Use 2. Of Instruction. Be not discouraged, if truly humbled, though guilty of great sins: Why is he a Saviour, if thou art not lost? If thou hadst no sins, there 
Use 2. Exhortation.  would be no need of a Saviour.  
The second Description is from his Appellative Name, Christ, which is as 
Of the appellative Name of our Saviour Christ.  much as anointed, or the Messias. The word is used sometimes generally to all the people of God, Hab. 3. 13. The whole body of Israel is there called Gods anointed; and to this sense Grotius brings that place, Heb. 11. where Moses is said to account the reproaches of Christ better than the treasures of Egypt. By anointed, he understands the people of Israel. But that is not so probable. It's more specially attributed to those that are chief amongst the people of God, Psal. 105. 15. where God is said to rebuke Kings for his people's sake, saying, Touch not my anointed, nor do my Prophets no harm; that is, Abraham, Isaac, and others, who were in eminency of esteem with God: He doth not mean Kings there, but his eminent servants. Hence it is also that amongst the Jews, their chief Officers, Kings, Priests, and sometimes Prophets were anointed. Now Christ because he did excel all these, being the true Trismegist, the King, Priest and Prophet; Therefore he was called the Messias, or anointed one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a transcendent manner. Hence from Daniel, Chap. 9 24. The anointing of the most holy; he was called the Messiah, as if none deserved the name but he.  
Now you must know there is a twofold anointing, or a twofold Oil, which 
In what sense Christ is said to be anointed  the Scripture speaks of; one material and visible, which was used in the Old Testament; the other material and invisible, which is the Spirit of God, with the graces thereof. When therefore Christ is called the anointed, and God is said to anoint him, Act. 4. 27. & Psal. 45. 7. And also the people of God are said to have the anointing, 1 John 2. 27. Hence Hierom said, Disce Christianum nomen tuum interpretari. This is wholly to be understood after a spiritual manner. For as Oil was in the Old Testament used significatively, to represent the graces of God's Spirit; hence every thing dedicated to God, was to be anointed; to teach us, That no approaches unto God, without sanctification, were acceptable. So in the New Testament, the Spirit of God and his graces, still retain the name of anointing. The Jews out of extreme hatred to Jesus Christ, will not call their Messias, whom they expect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now Christ is therefore the Messias, the anointed one, that he may be a Jesus, without this he could not have been a Saviour. Observe,  
That the Lord Jesus is anointed to be our Saviour. 
The Lord Jesus was anointed to be our Saviour. What the title Christ implies.   
Therefore he is called the Messias, the Christ; and the chief scope of the Evangelists, is to prove, that Jesus of Nazareth, then born, was the Christ, the Messias. For as Antichrist must be discovered by having all the peculiar characters, that the Scripture attributes to him: So must Jesus be proved to be the true Christ by having all the Prophecies and promises fulfilled in him. This title Christ doth briefly imply:  
First, His solemn inauguration and consecration to that Office of a Saviour.  
Secondly, The full qualifying of him for that work, both in fitness of Person, and fullness of graces. Therefore (as you heard) God is said to anoint him. And certainly if Moses were enabled to bring Israel out of Egypt, and Joshua into Canaan, notwithstanding all the oppositions in the way, fear not but Christ the anointed will bring all his children to Heaven, notwithstanding all contrary power.  
Use of Encouragement to every believer, Christ is anointed to be thy Saviour. 
Use 1. Of encouragement.  Therefore he wants nothing for that Office, and God desireth no more. Though thou art wretched and sinful, yet thou hast not a weak sinful Christ. Thou mayest now always live in a Jubilee. Did the poor Israelite, whose Land was mortgaged, and houses sold, trouble himself about money, when that time came? No Jubilee was better than money that released all debts, etc. Thus the Lord Christ is anointed to save thee; Christ is better than perfect obedience, than Adam's integrity, than freedom from all sin; Christ was anointed with the Oil of gladness, let it be Oil of gladness and joy to thee.  
2. Is Christ thus anointed? Then labour to partake of this ointment, 
Use 2. Of Exhortation.  1 Joh. 2. 27. What a glorious expression is there of all the godly? They have an anointing that teacheth them all things, viz. practically, in necessaries to salvation. A man may be a very knowing man, and yet have not this anointing, but the oil that was poured on our Aaron, descends on his skirts to all his people, Ps. 45. God is there said to anoint Christ above his fellows, that is, as some expound, above all anointed Kings or Priests; but others render the Preposition min propter, for his fellows, viz. all the godly, which are made his brethren. Let then thy life be like that Alabaster box of ointment.   

SERM. VII.  
Church-Officers are appointed by Christ, and all Church-power radically seated in him as King. What Duties follow thence to be practised by Church-Officers and People. Some things are highly esteemed in the Church, which are much despised by the world.  2 COR. 1. 1. Paul an Apostle of Jesus Christ by the will of God, etc. 
THe Author and Fountain of Paul's Apostleship hath been considered absolutely, under those two names Jesus Christ. We shall now take notice of them relatively. For herein doth the name of the Apostle breed reverence and esteem with believers, because Jesus Christ himself doth appoint them. So that the Apostle doth not make himself the ultimate object, into which their faith and obedience, is to be resolved, but the Lord Christ. Insinuting hereby, that if they reject him, they also refuse Christ himself. It is not in his own name that he cometh, neither doth he intrude himself into this Office, but he is sent by Christ, and comes in his Name. Now although, when he is said to be the Apostle of Jesus Christ, we may understand it finaliter, because his whole work and office was to advance Christ, to exalt him, to study and preach nothing but him, yet it is chiefly to be understood efficienter; For his meaning is, he had his Office, and his Power from Christ. Observe,  
That the Lord Christ, as Head of his Church, doth appoint all Officers therein, so that they act and officiate in his Name. 
Christ as Head doth appoint all the Officers of the Church   
The Apostle speaks this fully, 2 Cor. 5. 20. We are ambassadors for Christ, we pray you in Christ's stead to be reconciled to God. What an efficacious Argument is this for your attention and bedience? The Ministry is not an humane invention; neither do we plead our own interest, or act in our name, but it's Christ's interest, we are his Ambassadors, we come in his Name to you. It is he that giveth us our commission to preach and baptise, insomuch that all the affronts, contempts and rebellions that our Ministry meets with, for its sake it redounds upon Christ himself; and what is done against us, coming in his name is taken by the Lord Christ, as done against himself; He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me, Luk. 10. 16. See how heinous a sin it is, and how far it reacheth thus to reject those who have Christ's commission to watch over a people. It is not for ourselves, but for your good, ye should know these things.  
But let us consider the Doctrine; and to explain that you must know,  
First, That the learned do from the Scripture find a twofold Kingdom 
A two-sold Kingdom attributed to Christ in Scripture.  attributed unto Christ. The one as he is God, having the same Essence with the Father, and so ruling over the whole world. The other as he is Mediator, and Head of the Church, and so the chief Governor and Shepherd thereof in a peculiar manner. The first is called his Essential and natural Kingdom. The second his Dispensatory and Donative. The Sacinians have occasioned this distinction. For when we bring those places, where Christ is said to be King, and Lord, to be exalted above all principalities, to prove his eternal Godhead. They answer, This is a constituted Godhead; Christ was not thus King, till after his resurrection; and therefore (say they) it was given him in time, whereas if it were an essential attribute of God, it must he had from all eternity. To this it is answered, That Christ as God had right to all that glory and honour, which was given him in time; but then as Mediator, so it was a reward, at least a consequent of his obedience and humiliation. So that they grant, Christ did in time receive a Mediatory Kingdom and glory, whereby he was made Head of his Church, and to rule in with supreme power and authority, though from the Father; neither doth this derogate from his Deity, to say it was given him; for it was not given him to make him more perfect, only to perfect his Church, and it's a gift of such a thing, which only can be attributed to God; for none but he that is God can be Mediator and Head of his Church, because he that is so, must be the cause of all the grace and spiritual benefits which are in the Church.  
Secondly, Christ being thus exalted as Head of the Church, all Church-power is radically and festally seated in him. So that the power to make 
All Church-power radically seated in Christ.  Church-officers, doth not arise originally from the people, as (they say) civil power doth, and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on humane ordinance, but it cometh from the Lord Christ Hence Matth. 28. 18, 19 when Christ had said, All power is given me in heaven and earth, then from this power, he appoints them, to go teach and baptise. Thus in another place he saith, John 20. 21, 22, 23. As my Father hath sent me, so I send you, whosoever sins ye remit, etc. From his Mediatorship ye see, he giveth the Keys of Government to his Officers. This also in a lively manner is affirmed, Ephes. 4. 10, 11. where Christ's ascension is spoken of, and his glorious exaltation, That he might fill all things, that is, appoint all things in his Church, whereupon he enumerateth all Offices, and showeth that they have all their Commission from Christ, and that both, the ordinary, as well as the extraordinary.  
Therefore in the third place, The Officers in the Church are properly servants 
Church-officers are properly servants to Christ.  to Christ, and receive their power and commission from him. It's not the Church but Christ, that hath set Officers in his Church. The Church indeed may apply the person to the office, but Christ institutes and applieth the office to the person. The Church cannot make a Minister in this sense, viz. to institute the office, for than it might appoint other offices, than Christ hath, only it may design the person. For Christ is the fountain of all Church-power, and officers receive their authority from him. It's true, that the Apostle saith to the Church of Corinth, All things are yours, 2 Cor. 4. 5. And in another place, We are your servants for Jesus sake; but the meaning thereof is ministerially; their office, and the execution, that was wholly for the Church's edification, not that they had their power from the Church. For who can think that Paul had his authority from men, when he disclaimeth it so often, yet he reckoneth himself in the number of those that are servants for their spiritual benefit.  
Thirdly, Although it be disputed, Whether the power of appointing Officers and Laws in the Church belongeth to Christ as a Prophet, or a King. Some 
This power of appointing Officers and Laws in the Church, belongeth to Christ as King  say, as a Prophet he doth thus govern his Church, yet it is more probable that be doth this as a King: So that Christ as a spiritual King over his people, doth appoint what officers, what Ordinances and Orders he pleaseth: so that you must know that this is part of Christ's Jus regale, and they come equally from the same fountain, both to appoint an Officer and an Ordinance. The Church can no more appoint a new Office, than it can a new Ordinance, a new Sacrament. This is greatly to be observed, because the Governors in the Church, or the civil Magistrate for politic considerations have instituted new Offices, and many times made the Government of the Church, suitable to that of the Commonwealth, equalizing spiritual Officers with Civil; but this may be no more done, then to appoint a new Ordinance; and the reason is, because both Offices and Ordinances are for supernatural effects, to convert, to build up in grace. Now none may appoint any thing for such high ends, but those only who are able to accomplish them: Christ only can convert, therefore he only can appoint an Officer, or Ordinance for conversion: Besides, to appoint new Officers, would redound to Christ's dishonour, as if he were not either wise, or able enough to appoint all things in the Church necessary to attain salvation, whereas the Apostle preferreth Christ above Moses, That he was but as a servant, but Christ as a son in the house, Heb. 3.  
Use of Exhortation; first, To the Church-officer. Doth he come with Christ's 
Use. Exhortation. 1. To Church-officers.  Commission? Doth he appear in his Name? Then let him be sure to improve his Office according to Christ's command. If Paul be an Apostle of Jesus Christ, than his work will be to exalt Christ; our power, saith he, is not for destruction, but edification, 2 Cor. 13. It's a capital crime for an Ambassador to vary from his Cossimission, to go contrary to that. This should daily lie upon our hearts, To what end have I this Office from Christ? Is it not to labour in his vineyard? Is it not to convert souls? Do not all the names, which Church-officers have, employ labour, work and diligence? Especially these things they must take heed of:  
1. That they turn not the Office of Christ into matter of pride, dominion 
Church-officers are especially to take heed of, 1. That they turn not their Office into matter of pride and earthly interest.  and earthly interest. Even the Apostle himself said, Not as having dominion over your faith, but helpers of your joy, 2 Cor. 1. ult. And the Apostle Peter forbids the lording over God's heritage, 1 Pet. 5. 3. This tyranny in the Church by the Officers thereof, hath been a fatal destruction thereunto. When the Sun hath been in the Eclipse sad alterations must needs follow, say Astrologers. As not into pragmatical domination, so neither may they turn it into earthy and worldly advantages, setting up their own name, their own greatness, or their own worth thereby, which the Apostle often disclaimeth; But we are to walk, even as Christ himself in his office, who sought not himself, neither did he mind his own will, or his own glory. And certainly, the higher the Office is, the greater will thy account be, and thy condemnation the heavier. Oh the dreadful account that is to be made at that day concerning this talon!  
2. Of laziness and idleness. For the work is of great consequence, The blood of souls will speak more terribly than the blood of Abel's body. How 
2. Of Idleness.  severe was the master in that Parable of our 〈◊〉 to him who hid his talon in a napkin? Luke 19 20. he is called an unprofitable servant, and must be cast into utter darkness.  
Use 2. To you that are the people. If we have our Commission from Christ, 
Use 2. To the people  then take heed how you reject the Word we speak from him. The Apostle makes a comparison between him that refused Moses speaking, and Christ speaking, and saith, How much forer punishment shall he be thought worthy of, Heb. 10. 29. Every Sermon your condemnation will rise higher upon you. Think not that our words will pass away: No, God saith by the Prophet, They shall not return in vain: for if it be not a saving and converting word, it will be an hardening and condemning one. No wonder if our Saviour spoke one Parable to this very purpose, and concludeth, Take heed how you hear, Mark 4. 24.  
The second thing observable from this relative consideration is, That the Apostle 
Why Paul styleth himself, An Apostle of Jesus Christ.  intending to beget awe and esteem in the hearts of those he wrote unto, he mentioneth his Office, and from whom he had it, An Apostle of Jesus Christ. This was a greater glory (saith chrysostom) then if he had styled himself any temporal Officer in the Civil State. For he doth (saith the same Father) as if one next to the Emperor should write to a certain people, giving himself that title of honour, which was next to the Emperor. Thus doth Paul, The Apostle of Jesus Christ This could not but astonish and startle all his opposers and enemies, yet if you do consider, with a worldly respect, what Christ himself was, and so any Officer under him, you must judge it the most contemptible and despicable thing that can be, that which a carnal man would have been ashamed to own; for Christ himself was called, The Carpenter's son, and bred up at Nazareth, a most despicable place; and his outward condition was so low, that he saith, He had not where to lay his head. And as for his Apostles, what repute they had in the world, Paul himself telleth us; when he saith, They were accounted the offscouring of all things, 1 Cor. 4. 13. Yet see how the Apostle glorieth in this title, as that which might justly awe the consciences of those to whom he wrote. From this observe,  
That those things are of high account and respect in the Church of God, which 
Those things are highly esteemed in the Church, which are despised by the world: As  in the world are very despicable and despised.  
As, That which is highly esteemed amongst men, is abominable before God, Luk. 18. So that which is abominable and loathsome before men, is highly esteemed with God.  
We might instance in many things,  
First, Christ who is the Head of the Church, and the chief cornerstone, yet he was rejected 
1. The person of Christ.  by those, who by their Office was builders: Yea, Christ crucified was accounted foolishness to the Gentiles. Insomuch that had not God promised Christ, To give him the Nations of the Earth; and had actually lifted him up, above all principalities and powers. We should have thought, there would not have been one City, much less one Nation, especially not so many Nations adoring him as God: We may truly say, This is the Lords doing, and it is marvellous in our eyes. Christ is called by the Apostle, The King of Kings, and Lord of Lords; which 2 Tim. 5. 16. Drusius saith, was the Title and Style of the great Kings of Persia; but who, except the Christian, would admire Christ more than the Persian King? Therefore it was a wonderful work upon those Wisemen of the East, that they should come and bring such presents, and worship Christ, though an Infant, whom they found in a mean place at Bethlehem, and in the meanest place there, but where God giveth spiritual eyes, there is a spiritual excellency discovered, where the world seeth nothing but contemptibleness.  
Secondly, For the Officers of Christ. In worldly considerations, how low 
2. The Officers appointed by him.  and despised are they? But to those who are spiritual, and acknowledge the Order and Institutions of Christ, they esteem them, as the Stewards of God, and the Ministers of Christ, insomuch that it's the cause of contemning Religion, when their Office is despised. Paul was so received by the Galatians, as if he had been an Angel from Heaven; Yea, Christ himself; They would have pulled out their eyes to have pleasured him. And we see in the after ages of the Church, how much the Ministers of Christ were had in esteem, insomuch that it greew unto an excess. Now though the carnal, worldly man beareth no such respect to them, yet those, who are led by Scripture, do highly esteem them, and that for their works sake.  
Thirdly, The Duties prescribed by Christ, they are such as the world 
3. The Duties prescribed by him.  condemneth, either for folly or pusillanimity, as, Faith in Christ alone for salvation, self-denial, readiness to take up our Cross; To love our enemies, to do good to those that hate us: Are not these such things that the magnanimous and gallant spirits of the world do disdain?  
Fourthly, The privileges and encouragements, which Christ also inviteth with, they are not such baits, as will take in the world. Psal 4. Who will show 
4. The Privileges of the Gospel.  us any good? that is the vote of the world. As for the light of God's countenance, justification, and assurance of God's grace, these things they do no more esteem than the Swine doth Pearl.  
Lastly, The due execution of the Censure of the Church, upon just 
5. The due execution of Church-censures.  grounds, to cast out the impenitent sinner. This the world contemneth; but yet you see how powerfully it wrought upon the Incestuous person. And Matth. 18. when our Saviour had said, He that would not hear the Church, must be like a Publican and Heathen, lest they should despise this, he saith, Whatsoever ye bind on Earth, shall be bound in Heaven.  
Use of Exhortation. To admire the power and wisdom of God, who hath 
Use.  kept up Church-officers, Church-ordinances in the world, when there are no outward pompous motives to persuade thereunto.   

SERM. VIII.  
In what sense Paul saith of himself, He was an Apostle by the will of God: Showing likewise how all. Church-Offices and Privileges, come merely from the will and good pleasure of God.  2 COR. 1. 1. Paul an Apostle of Jesus Christ by the will of God, etc. 
WE are now to consider the last particular in this Inscription, as it is divided to us, and that is the impulsive Cause, or rather, the Manner how Paul obtaineth this Apostleship, which is said to be by the will of God.  
Here is much comprehended in this expression; for hereby is declared, That 
How many ways the will of God is taken.  it was not man, but God that called him; and therefore they should take heed, lest while they set themselves against his Office, they fight against God himself. The will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometime for the Effect and Object of his will, being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 40. 8. and in many other places.  
2. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very act of willing, Rom. 9 15. And  
Lastly, For the attribute and property in God, whereby he willeth; but this being the same with his Essence is infinite, and so transcendently differing from man's will, which is supposed to be a faculty distinct from the soul, and so an accident having also many imperfections accompanying of it, because it is the will of a finite creature.  
It is not proper in this place to enter upon those great and large Disputes, which are de voluntate, or of the will of God. Though it might be operosum, yet it would not be operae pretium, especially in this place, where it is mentioned upon a particular consideration, viz. as that whereby Paul was made an Apostle. Paul doth not here attribute any thing to himself, but all to the good will of God; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his beneplacitum, his good pleasure, both approving and procuring Paul's Apostleship. From whence observe,  
That it is the mere will and good pleasure of God that calleth us to any privilege 
It is the mere will and good pleasure of God that calls us to any office or privilege in the Church.  or office in his Church.  
As for Paul's own particular, he is often affected with this grace of Apostleship, as he calls it, which was vouchsafed to him, whereas he had been the chiefest of sinners. And lest it should be thought, that Paul indeed might well attribute his Office, and all to God's grace, because he was so notorious a sinner you may read that Christ speaks to all his Apostles, that he alone not for their merits, had appointed them to that Office. Joh. 15. 16. Ye have not chosen me, but I have chosen you.  
Let us illustrate this Doctrine. And 
We have all Church-priviledges from the mere will of God.   
First, Every privilege we have in the Church of God, we obtain it by the mere will of God. And this must needs be so, for our call to the Church-priviledges, such as Justification, and Adoption, and Salvation, are greater and higher mercies than any peculiar Office never so eminent. If God hath called thee to sanctifying grace in an effectual manner, this is far greater than to be made an Apostle. Judas was chosen to an Apostleship, but not to salvation, and therefore his end was dreadful.  
The Scripture speaketh of a twofold Call, That general one, which belongs 
There is a twofold Call, the one general, the other particular, both which come from God.  to all the people of God, who are his called ones, and that according to his purpose; and a special particular Call to some Office or Relation; and both these are of the will and good pleasure of God. For our effectual Calling as Christians, This is frequently ascribed to be of grace, not by works we have done, Rom. 9 15, 16. It's not of him that willeth. You see, it's not our will, our power, or strength, but of God that willeth. Thus Jam. 1. 18. Of his own will begat he us. This consideration than should humble all the godly, as Paul saith here, An Apostle by the will of God: so mayest thou, a Believer by the will of God, justified by the will of God; it's because God will have it so; my will, my power, nor the will of any man else, could not effect it for me. And this is for the general, as we are called to be believers.  
But then more especially, concerning Gods will, as to particular Relations and Offices, especially in God's Church. It is good to take notice of that old distinction, 
A fourfold distinction concerning the Call of Officers. 1. Some are called only by the will of God, not at all by the will of man.  which Hierom had long since, concerning the Call of Officers in God's Church. For there are some (saith he) that were called only by the will of God, and of Christ, not at all by the will of man. Thus were the Apostles, they were appointed Officers by the mere will and appointment of Christ. And therefore Gal. 1. 1. we see in what a special manner Paul was an Apostle by the will of God; for he saith, He was neither an Apostle of men, or by men, but of Jesus Christ; nor of men, that is, he was not chosen by their votes and suffrage; nor by men, that is, he was not as the ordinary Pastors, who though called of God, yet were made so by men, as Timothy and Titus ordained Elders in every City where they had to do.  
2. There are those who have their Call of God, but by men, such as we now 
2. Some have their call of God, but by men.  mentioned. For though their Call was partly by the will of man, yet not solely. Therefore God is said 1 Cor. 12. to set these ordinary Officers in the Church, as well as extraordinary. As Joshua, though appointed by Moses to be chief Magistrate to the people of Israel, was as truly of God, as Moses, though not so immediately.  
3. There are those who are of men only, but not of God; and they are all such, 
3. Some are of men only, not at all of God.  who by unlawful and sinful ways get into the Ministry, and so have an outward Authority and Office, though they be wholly unworthy, and unfit in themselves. These are indeed by the will of God; but it is a permissive will only, or by his just anger against an unworthy people.  
Lastly, There are those, who have neither Call from God, or men; that are 
4. Others have their call neither from God nor men.  Preachers neither by the will of God, or of men, but their own self-will. These are intruders, that approve themselves, that judge themselves fit without the advice of others, These run and are not sent.  
In the next place, Let us consider how comprehensive this is, when Paul saith, An Apostle by the will of God, and it is not useless: for every Minister ought to say so, I am a Minister of the Gospel by the will of God; and the people ought to say, Such an one is our Pastor by the will of God. It is God that had a special hand that he should be our Pastor, and we his flock. And  
1. It is more than a mere bare will of permission. Paul did not mean Gods mere permitting and suffering of him to be so, for thus all the false Apostles, all 
In what sense Paul here saith, By the will of God. 1. It is more than his permissive will.  the false and corrupt Teachers that are, they are by the will of God. It was by God's will that any unworthy and corrupt Teachers have ever crept into the Church of God, 1 Cor. 11. There must be heresies, God will have it so; but how? It is only his permissive will, whereby he suffers sin to be. It was a custom that some Church-officers had to say, They were so permissione divinâ, by divine permission, as thinking themselves unworthy, only God suffered it to be so. Even as Bernard styled himself vocat us Abbess, as if he had only the name, not the reality: but it is well, if this was not proud humility. To be sure as God sometimes suffers evil Governors in Civil Affairs, so he doth also in Church-administrations.  
2. Paul is an Apostle not by God's just and angry will, raising him up for the 
2. It is not his angry and just will.  sins and punishment of a people; but it was from God's good pleasure. And this consideration is very terrible; God hath not only a permissive will, but a just ordaining will of evil and ungodly Officers at some times, to some people, for wise and holy ends, God in great anger doth will such Officers and Ministers to 
God sometimes doth justly send ungodly Ministers amongst a people.  a people, that shall be blind guides, that shall be thiefs and robbers, that shall be ravening wolves, and shall lead many to hell with themselves. Sad and fearful is the condition of such a people. See a notable place for this, 1 King. 22. 22, 23. where God is described as a just Judge sitting upon his Throne, and an host ready to wait on him. Now there was wicked Ahab, who desired such Prophets that would speak no evil to him, that would flatter him, and thereupon see what God saith to the lying Spirit, he bids him Go, and be a lying Spirit in the mouth of all the Prophets, and he shall persuade and prevail. Thus the Lord still doth. There are many people love not a Minister, that will reprove sin, that will promote godliness and holiness; but let them have a man, that will let them be at ease in their sins and formality. Now God in his just anger, and by his provoked will brings such a Minister to such a people: You would have such, and God will have you have such, and they shall persuade and prevail. To this purpose also, Jer. 5. 30, 31. Now this will of God in ordering such Officers, is sometimes to increase the condemnation of the Officer himself, and to draw out his sins more. They are Officers in the Church through the anger of God to themselves; they will gnash their teeth that ever they were entrusted with such power, for thereby they become more wicked. Had not Judas better have been the poorest wretch in the Church of God, than such an eminent Officer? It is sometimes also for the wickedness and ungodliness of a people; and therefore even those that are godly, who live under such providential Ministers (I call them providential Ministers, because they are so by his providence in anger, not by his approving will) they are to consider two things:  
1. To bless and praise God, that the lying Spirit in the Minister hath not prevailed on thee; that he hath not led thee into the ditch, that his poison hath not fallen on thee: Oh admire Gods goodness herein! And withal  
In the second place, Humble thyself under God's hand. It is his will it should be so, as yet the providence of God doth manifest him offended with such a people.  
3. The will of God doth imply, that Paul was not an Apostle by chance or mere hap, but that there was a directing hand of God in it. And certainly such a consideration 
3. It was by the directing will of God, not by chance  would much embolden Paul; for as he was by the will of God made an Apostle, so by the same will he should continue, and be preserved in the same, notwithstanding all oppositions whatsoever. And thus all the godly Ministers of the Gospel find the good will of God towards them, that they were at first set apart for that function, or by some providence of God brought to desire it. They may find many times a peculiar will of God, that sometimes when their friends would have it otherwise, yet God would have them Ministers. And thus also for their designation to such a people. How many times are great discoveries of Gods will, that where there was no likelihood, yet God would have him Pastor to such a people? It is of great use both for Minister and people to observe the special will of God. For as in civil relations of husband and wife, there God many times discovers a peculiar will of his bringing them together, which made the Wiseman say, Riches were an inheritance, but a wife was the gift of God. Riches and an inheritance are also the gift of God; but those relations are in a more peculiar manner of him. And it is good for those that are in such relations to quicken themselves by meditation on the will of God, that brought such things about, beyond all expectation, or humane providence. Thus also it ought to be in spiritual relations: Oh it is good to lay to heart, how the will of God hath been, that thou shouldst live under a powerful Ministry, it may be all thy life time, and it hath been denied to others, who often have sought to God for such a mercy. Act. 16. 6. You may there read, that Paul while in his travails preached the Word every where where he came, yet was forbidden to preach in Asia; yet at the same time at the sixth verse, There stood a man, and cried, Come over into Macedonia, and help us. See how the Spirit of God like the wind bloweth where it listeth, commandeth Paul to one place, and forbiddeth him another.  
4. It implieth, That it was no merit or desert in Paul, which advanced him to 
4. It implieth, it was not Paul's merit, but God's will that advanced him to this office.  this Office. For as believers, John 13. are said, Not to be born of the will of men, or of the will of the flesh, but of God, which takes all from man, and giveth all to God: So it is in this work of the Ministry; it is not because men have parts, or learning, or holiness, that God sets them apart for such an Office, but God himself. God tells Jeremiah, Chap. 1. 5. That he had sanctified him from the womb, that is, set him apart to be his Prophet; and this was before any good at all could be in him. And this also Paul himself acknowledgeth, Gal. 1. 15. where he saith, He was separated from the womb. And observe, how both the work of grace, and his Apostleship came together; and the fountain of all is made God's pleasure, When it pleased God to call me. Thus you see, that those who are raised up to be serviceable in the Church, have all from God, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Potentia and Potestas, as they are sometimes distinguished. Hence it is that this will of God doth not reach only to the appointing of him to his Office, but the inward preparing and fitting of him for that work. Thus you see that all things necessary for a good Minister is comprehended in this, That he is so by the will of God.  
But you may say, What if a Minister should at first enter into this Office 
Concerning those who enter upon the Ministry only upon carnal and corrupt motives.  merely by the instigation of a corrupt will? Nothing at first made him intend the Ministry but hopes of preferment, and getting a livelihood in the world?  
I answer, It is indeed a most blessed thing, when it is with a Minister, as with Paul; he was made an Apostle at the same time, when God did also inwardly reveal his grace to him: when from the youth the workings of sanctification, and zeal to convert souls, hath put them upon the Ministry; but where such corrupt principles did prevail, and were the only motives to be a Preacher of the Gospel, there must be great humiliation for them: and no doubt many godly Ministers of the Gospel have greatly bewailed their sinful entrance into the Ministry, that they had only corrupt and carnal motives stirring them up thereunto; and when this is done, no doubt God will accept of their labours, and they be made the more zealous for God.  
Use of Exhortation, both to Ministers and People to study and meditate more 
Use.  upon the will of God in these things. Am I a Minister by the will of God? Are these my flock by the good pleasure of God? Was it of God, that I was separated and set apart for this work? This will be a great Goad both to duty and comfort. And  
For the People, it is for you to look up to God more in this matter: Can you say, Such an one is a Pastor to you by the will of God, not by his permissive will, or providential will only, for this may be in wrath and anger to you; but his approving and appointing will? If so, take heed how ye resist the will of God.   

SERM. IX.  
Paul's mentioning of Timothy, shows, That the Godly, though exalted above others in Office and Gifts, yet are humble towards them.  2 COR. 1. 1. And Timothy our brother, etc. 
THis is the second part of the Inscription, wherein we have the person conjoined in this Salutation, and he is described by his name Timothy, and by his relation, our brother.  
The Apostle doth in several Inscriptions in his Epistles likewise name this Timothy, not that he helped Paul in composing of them, but partly for Timothy's encouragement, to show the good esteem he had of him. As Nazianzen (if my memory fail not) in his Funeral Oration upon Basil, declaring the excellency that was in him, said, If Basil had lived in Paul ' s time, he would have prefixed his name in his salutatory Prefaces, as he did Timothy and Sylvanus, etc. And partly because Timothy, as to the Corinthians had a peculiar relation. For 1 Cor. 4. 17. Paul had sent him to them, to put them in remembrance of their duty; and it seemeth, being now returned again unto Paul, he informed him of the Church's estate there. So that Timothy might well be mentioned, as having some peculiar relation to their Church-affairs. In some other Epistles, he joineth other persons, is Sosthenes, etc. Yea, Gal. 1. he conjoineth all the brethren that were with him.  
So that we may attribute this to that great humility which was in Paul, that though so eminent and transcendent in Office and grace above all others, yet is pleased to make others sit (as it were) upon the Throne with him, and not to arrogate all things presumptuously to himself. Indeed the Popish Commentators, they instance in the Pope, that he calleth other Bishop's Brethren; but all know, that what title soever he may use, yet he claimeth an universal Jurisdiction over them. But in Paul it was otherwise. From whence observe,  
That the truly godly, though eminent in Office and Graces, yet are exceeding 
The truly godly, though eminent in office and grace, yet are humble in themselves and condescending to others.  humble, and condescending to those that are far inferior to them.  
Paul, though an Apostle, esteemeth of Timothy as a brother, though in other respects, he was his son, begotten by his Ministry. The truly godly, and the wicked, they are discovered by their spirits. The spirit of pride and ambition is in all corrupt teachers; And therefore when Austin the Monk was sent over by the Pope for the conversion of England, as they call it, the Monks that were then in the Land opposed him, concluding he had not the Spirit of Christ in him, because he was so full of pride and lordliness; but all the true Officers of Christ, they are endowed with that Spirit which Christ himself had. Now the holy Ghost descended in the form of a Dove upon him. And he bids all learn of him, for he was lowly and meek. Hence he tells his Disciples, That he will not any more call them servants but friends. Yea after his resurrection he saith, Go tell my brethren. The Apostle aggravateth this great condescension of Christ, Heb. 2. 11. That though he was the only Son of God, yet he humbled himself to become man, and so was not ashamed to call believers brethren. Therefore there cannot be a clearer instance of this humility and condescension than was in Christ himself. Now all the godly they are followers of Christ in this, as well as in other respects; inso much that it is a certain qualification in all the godly, that though God hath never so much above others, yet they become condescending to the lowest Christian: Even as Christ himself disdained not the least that came to him. Hence you have that command, Mind not high things; but condescend to men of low estate, Rom. 12. 16. Even the poorest and meanest that are godly, are to be cherished and nourished by those that are more eminent. The head must not despise the foot, because both are in the same body. Hence also at the tenth verse in that Chapter, you have a paradoxal exhortation, In honour to prefer one another; How can that be? Even because there is no godly man, though never so excellent, but a weaker and meaner Christian may exceed him in some things. Thou hast more gifts, more abilities, but it may be another hath more sincerity than thee. Besides, every godly man, though in the highest form, is acquainted with those infirmities and corruptions that are in his own heart, which he thinketh such, though far inferior to him, are not guilty of; and hence ariseth that duty of preferring one another amongst the godly.  
But let us consider, Wherein this humility in godly superiors doth discover it 
Wherein the humility of the godly discovers itself to their inferiors.  self to inferiors. And  
First, It is evident in that they dare not take that honour to themselves, which others looking upon them as far above them are apt to give them, when it's not convenient or proper for them. This certainly is a great discovery of an humble spirit, when they do even tremble at those praises and reverence, yea reject and refuse it, when it is immoderate. How often are inferior Christians so dazelled with the lustre of those admirable gifts and graces which are in some superiors, that with John to the Angel, they are ready to make a god of such, and set them up too much, so as to worship them? But the more godly any such superiors are, the more they refuse it. We see this notably in Peter, Act. 10. 25, 26. when Cornelius fell down at Peter's feet, and worshipped him; Peter took him up, saying, Stand up, I myself also am a man; and at another time when the Barbarians would have sacrificed to Paul and Barnabas, accounting them as gods, with what fear and trembling, rending their clothes at such blasphemy did they come and forbid them? Act. 14. 15. Thus you see, let the godly be never so admirable in gifts and graces, yet they will not take more than is due to them. Certainly, if the Angel forbade John, desirous to worship him, saying, I am thy fellow servant, worship thou God; how much rather may every man, though the chiefest of thousands say, I am your fellow servant, I am subject to sin and infirmities as well as you; praise God therefore, and give glory to God. As the Apostles when they had cured a lame man, said, Why do ye look upon us, as if we had done it by our own power? So the godly when enabled to preach wonderfully, to pray admirably, or perform any gracious acts above others, they say, Look not upon us, but upon God. What an admirable expression of humility is that in Paul? 2 Cor. 12. 16. where he is afraid any should think of him above that he seeth, or heareth to be in him.  
Secondly, The humble condescension of the godly to others, is seen, In their bearing with their infirmities, and weaknesses in their understanding. Though they have not such quick abilities, such enlarged capacities, as others have, yet they do not reject them or despise them. This counsel Paul, Rom. 4. giveth to the strong Christian, That he should not judge, or despise the weak: Was not this admirable in Christ himself? How weak and slow of understanding were his Disciples, though they had been so long under his Doctrine? yet for all that he disdaineth them not, but he is ready upon all occasions to give them further instruction. And Paul, though indeed he doth sharply reprove such, as having great opportunities of knowledge, yet were carnal and babes still, as he speaks to the Corinthians and the Hebrews; yet for all that he doth not cast them off, but useth all means to promote them to further perfection. The eminentest men are condescending to the lowest capacities, where they sinned godliness and an humble desire to learn.  
Thirdly, Their humble condescension is seen, In the acknowledging and rejoicing at the graces and gifts which they see God bestoweth upon others. Thus Paul, how often doth he profess his praises unto God, and continual thanksgivings in the behalf of them he writeth unto for this particular? Yea they heartily desire such growth in grace, and such plenty of abilities and gifts, though it should be to the overshadowing and eclipsing of them: Even as John said about Christ with joy, He must increase, but I must decrease, John 3. 3. And as Moses, Would all the people of God might prophesy, Num. 11. 23. So can they say and delight in such gifts that God shall give to others, though inferior. It's a great sin, and high pride in Superiors, to envy, and to look with an ill eye, upon the gifts which God may bestow upon those that are not of their rank. Not that such who have no gifts, should presume as if they had; or those that have gifts, should intrude upon public preaching, before the examination and approbation of others. To dislike this, is not to envy the gifts and graces that are in others.  
Fourthly, Their humble condescension is seen, In desiring the prayers, and the communion even of those, who are far below them. Doth not Paul often desire the prayers of those he wrote unto, though he was an Apostle; yea he desireth to be with them, that he may be comforted by them. There is no godly man, let him have never such extraordinary gifts, and great enjoyments of God, yet he needeth the prayers of the meanest of God's children; yea and by their communion may obtain a great deal of good. They may learn the practice of several graces, and be much quickened up by them.  
Lastly, Their humble condescension is seen, In the compassionate restoring and reclaiming of such who have gone astray. There is a weakness of parts, and a weakness of graces. Now when some through this latter weakness, have been overcome by temptations, they do not superciliously and scornfully reject such, but labour in a spirit of meekness to recover them. Christ himself is a precedent for this, when he compareth himself to the Shepherd that went and fetched the lost sheep home upon his own shoulders. As also to that good Samaritan, who poured oil into the wounds of that wounded passenger to Jericho. This counsel the Apostle gives such as are spiritual, Gal. 6. 1. To restore such as are fallen in the spirit of meekness. And Paul himself, with what tears and sorrow did he bewail some Corinthians that had defiled themselves?  
If you ask, What grounds there are, why the godly, though thus exalted by God, 
Why those who are so exalted above others, are yet so humble towards them.  are yet humble to others? The Reasons are,  
First, Because they are humbled towards God, and such must needs be humble towards men. They have these grounds to humble them Godwards.  
1. The sense of all that iniquity which formerly they have committed, or for the present they do commit. Thus Paul from the consciousness of his former impieties did till his death go halting with the apprehension of his former miscarriages. They are easily kept low to others, whom God keepeth low to himself. This leprosy upon them will make them ashamed. Though God hath set them on the Pinnacle of the Temple, yet they have corruptions as others; they feel infirmities in themselves, as well as there are in others. Yea in the general, they are condescending to the meanest acts of service, that may promote the spiritual welfare of others. The Disciples wondered to see Christ talk with a woman, John 4. thought it below his greatness, as a Prophet to do so; but he said, It was his meat and drink to his Father's will, even in that particular. Thus at another time, He washed his Disciples feet, to teach them humility.  
2. They are humble towards God, and so towards men, Because all they have is from the gift of God, it is he alone that maketh the difference. The Apostle 1 Cor. 4. 7. speaketh enough to keep the best man in the world, though he had the gifts and graces of Angels, low and humble in himself. Who maketh thee to differ from another? And what hast thou that that thou hast not received? 1 Cor. 4. 7. If then all they have cometh solely from God's gift, he calleth to an office, he also giveth abilities, than they cannot glory in themselves, but walk humbly with God in all things.  
3. They are humble under God's hand, Because they do not add at all to God. He doth not need any man's parts, or gifts, and therefore he passeth by many, and will never make use of them, who yet if God had pleased might have been far more serviceable than thou art. For did not God reject the Angels, who by their intellectual natures and agility thereof, might have done God more service than thou canst do? Yea the ablest man may look upon all the subtle Heretics, all the learned men, that have in all ages been promoters of the Devil's Kingdom, and then say, Who hath made me to differ from these?  
Lastly, They are humble towards God, Because by how much the more God hath lifted them up, the more talents he hath bestowed on them, the greater must their account be. So that there is more cause of trembling and humiliation under all eminencies and gifts, than any tumour or puffing up. For they are more liable to a severe account, and if they miscarry their condemnation will be greater. Thus you see what cause such have to be humbled towards God, and where that is, there will be an humble condescension to others.  
In the second place, A godly man, though exceeding eminent is humble towards others, Because the meanest godly man, is heir of the same glory, and partaker of the same salvation with him. So that if you consider them alike in Christ there is no difference, God respecteth them alike. In Christ (saith the Apostle) there is no bond, or free, but all are one in Christ, Gal. 3. 21. And upon this account it is, that Masters are exhorted, To do that which was equal to servants, that were believers, because they had the same Lord. Only you must know, that there is a true humility and a counterfeit one; Grace doth not put upon the latter, but the former. For a counterfeit humility makes a man pusillanimous, not keeping up the due authority of his place and office. The Apostle, though so humble, that he judged himself less than the least of the Apostles, yet saith, He would magnify his Office, and he pleadeth for it against all opposers whatsoever.  
Use. To discover our spirits, how we are when exalted to any Office, or enlarged 
Use.  by any gifts: Are not we who are apt to charge pride in others, guilty of a great deal ourselves? We look upon those that are higher with a censorious eye, not considering that there are many under us, who measure out the same judgement to us Take then the Apostles advise, Be clothed with humility; the Greek word is rarely, 1 Pet. 3. 5. used. This aught to be a garment all over us; nothing but the spirit of humility should breathe and live in us. And indeed this is the way to be made higher still. For God giveth grace to the humble; and the humble he will teach his way.   

SERM. X.  
There is a great deal of difference betwixt the Persons whom God calls, and also in the manner of his calling them. Education under godly Parents not to be rested upon, but our Hearts are to be sought into, whether they be really changed, or no.  2 COR. 1. 1. And Timothy our brother, etc. 
WE are upon the Person conjoined in this Inscription; and that is Timothy, who is likewise inscribed in the Preface in several other Epistles.  
Some have thought that because of this conjunction of him with Paul, that therefore Timothy did assist Paul, in making and composing of some Epistles: But that is not probable. He doth it (as you heard) to encourage Timothy, and also hereby manifesting his modesty, and humble condescension.  
We have then the Person described by his name, Timothy; and by his relation, Brother. Not in a large sense, as Paul sometimes calls all believers Brethren, but in a special respect, because of his Office he was in, though at other times he calls him Son; of which in its time.  
Let us first consider his Name, and so his Person; and then his relation.  
His name is Timothy, as much as one that is for the honour of God; and so indeed he proved in an admirable manner instrumental thereunto. We may read of what parents he came, Acts 16. 1, 2. his Father was a Grecian, and an Infidel, but his Mother a Jewish woman, and one that believed. For Paul in 2 Tim. 1. 5. gives a great commendation of his Grandmother and Mother, and so to himself, as if their faith had been hereditary. For although his Father was a Gentile, yet because his Mother believed, she took so much pains with him, as that he knew the Scriptures from his youth up. Insomuch that Nazianzen said, It was a great benefit to have godly Parents, especially to have a godly Mother; because the mother, if holy, hath many opportunities to instill holy principles into the children, while young. And therefore Solomon speaks much of the instructions, which his Mother gave him.  
Concerning this Timothy therefore, two things are observable:  
1. That he being educated in an hopeful, godly way from his youth, and for the good report that he had in the Church of God, as appeareth, Acts 16. 2. As also because of some Prophecies and extraordinary Revelations, what an useful instrument he would be in the Church of God, Paul took a great affection to him; and made him an Officer in the Church, while he was a young man. So that Timothy was in respect of his condition clean contrary to Paul; Paul a persecuter, a blasphemer, an enemy, and that for a long while; but Timothy hopeful, and a disciple from the youth up.  
The second thing observable is, That though Timothy was thus brought up with godly Parents, and so knew the Scriptures from his youth. And as Calvin thinketh, because of that expression, 2 Tim. 5. where he was persuaded of the unfeigned faith that was in Timothy, as well as his Mother, that it doth relate not to Timothy at that time, who was no doubt an eminent believer, but to his infancy or younger years, yet that seemeth not coherent with that which Calvin saith in another place, viz. 1 Tim. 1. 2. where, because Paul calls Timothy his own Son in the faith, he saith, That Paul was his spiritual Father in begetting of him to Christ. It is therefore disputed, Whether Timothy was not converted from his youth, or by Paul's ministry afterward, as he did Onesimus, while in bonds? Some think, because he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his german, or sincere Son, not spurious, that he was the means of his conversion; as 1 Cor. 4. he saith, He had begotten the Corinthians by the Gospel. Others say, because he was so greatly instructed in the Christian faith, and so hopeful, Paul took him for a companion, and much delighted in him; and therefore Timothy a young man was serviceable to Paul, aged in propagating the Gospel; as a son to the father: and this the Apostle insinuateth upon a large commendation of Timothy, Phil. 2. 22. Others they think, That though Timothy might be converted from his youth, yet Paul did further instruct and convert him in the things of Christ, and so it was equivalent to a conversion. Now all these three respects may be allowed of, and have their seasonable matter of Doctrine.  
But let us first consider, The great difference between Paul a convert, and Timothy a convert; one from his younger years a blasphemer, an high sinner; the other a disciple, and unblameable in his life; then observe,  
That there is a great difference both in the persons, and the manner of 
There is a great deal of difference both in the persons that are converted, and in the manner of their conversion.  conversion of those, whom God is pleased effectually to call, and to make use of.  
They are not of the same condition or qualifications, that God calleth; neither are they brought home in the same manner. This Doctrine hath its great usefulness, as will appear.  
But let us consider the various conditions, and then the different manner of their conversion.  
First, Some are great and notorious sinners: Others again, are of a more civil and sober life. Some have from their youth up been kept from all gross sin, as Joseph, Daniel, Obadiah, and our Timothy in the Text. Others again have been very foul and scandalous, as Paul, Mary Magdalen, and divers of the Corinthians. Thus God cutteth down sometimes crooked trees, and sometimes strait, and makes his spiritual building of them. God can turn a barren wilderness into a pleasant spring, He can raise up children to Abraham out of stones. God is free in the work of grace, and so takes sometimes a great sinner, and sometimes such as are unspotted in their ways.  
Secondly, There is a great difference sometimes in their constitutions; some are of a more fierce and choleric temper; others again of a more mild, and meek temper. Moses, he is said to be the meekest man that was upon the earth: But Elijah seemed to be a man of more fire and passion. Among the Apostles, John discovers himself to be a man of much love, as he was also much beloved; but Peter appeareth to be a man of more zeal, and sometimes inordinate heat, as when he struck off Malchiu his ear. Thus all the godly are not of the same constitution and temperament; some are more passionate choleric; others more mild and temperate, yet God he chooseth of all sorts.  
Thirdly, There may be difference in their externals; Some are rich, others poor; some are great in place and office, others are mean and inferiors. For although 1 Cor. 1. Paul saith, Not many noble, not many wise, not many rich hath God chosen, yet some he hath, though not many. Yea, those that have been by their callings greatly engaged to sin, and to act against Christ, yet even of such God hath called some; some of the Pharisees, yea some of the Priests that were the most processed enemres to Christ, are yet said to believe in him. And thus in times of Reforneution from Popery, although Luther said, In the Monasteries and Friaries there was greater opposition to the Gospel, than in the very Alehouses and Brothel-houses; yet Luther himself, and some others were Monks. Yea, as he saith of himself, Insanissimum Monachum, mad in doting upon Popish opinions, yet God converted them.  
Thus you see a world of difference in the Externals of those that God calls; We might also add the Difference in respect of their Vicinity and Consanguinity. God calls sometimes out of a wicked Family, a wicked generation, a wicked place, where there is none else scarce that minds any thing that is godly. In Caesar's household there were some that believed; sometimes you have a Child converted, when Parents and all the Kindred are desperate enemies to God: Sometimes again, you have Parents and Children, and all godly, as it was with Timothy, in respect of his Mother and Grandmother.  
In the next place, God's conversion of his people is in a different manner. Some have been in an extraordinary manner, as Paul, and many in the Primitive times: Others in the ordinary way of the Word; some ●ave had more strange and remarkable passages to convert them than others.  
2. Some have more deep humiliation, and greater terrors upon them than others. As some children are born with more pain and difficulty than others. Thus Paul, he was greatly humbled in his spirit, and brought low, whereas Matthew the Publican seemed to be converted, without such deep impression on his heart. Marry Magdalen likewise had great humiliation and bitterness of spirit, else she could not have wept so abundantly as to wash Christ's feet. But we read of Lydia, when God opened her heart, that she desired to entertain the Apostles, and discovered not such commotions of soul.  
3. There is great difference sometimes in the continuance, others are longer in the birth, they have many conflicts, sometimes they are even entering the Haven; and then some violent storms drive them back again. Thus Austin confesseth of himself, That he had many troubles on his heart, and had many resolves and prayers against his sins, yet still he gave back again, and would procrastinate, he would weep and pray, but sin again, till at last God brought him out of the womb of sin, and he returned no more to his vomit. Others again, as many we read of in the Scripture, were immediately wrought upon, and with all gladness received Christ.  
Lastly, There is variety in the occasions, and in the time. In the occasions, one affliction hath been an occasion to some such or such a correction upon them; a wife may sometimes be an occasion to her husband, or an husband to a 
Why God is pleased to call such different persons, and in such a different way.  wife: Yea, a maid-servant was to Naaman both an occasion of his soul and body's health likewise. And thus for time likewise, some are converted sooner, and some later; only you must know, that though there may be this difference, yet in these things all agree.  
1. That the work of grace is wrought invincibly and irresistibly in all. There are none that by their own power, or freewill make themselves to differ from others, all are passive in the work of Regeneration. And  
2. Though afflictions may be an occasion and a motive, yet it's the word of God that is the only ordinary means of our conversion.  
Now the Reasons why God useth these various dispensations to all sorts, may be,  
First, To show the freeness of Grace. For if one sort of persons only be converted, it might be thought some merit or desert were in them, which was not in others.  
Secondly, Hereby likewise God showeth, That he doth not need any. It's not because he wants such, that he converts them, for if so, then only great men and learned men would be converted.  
Lastly, It might be, that none of any rank should despair; and therefore the command is 2 Tim. 2. That we should pray for all, because God would have all to be saved; that is of all sorts, whether Kings, or Governors, who were then most unlikely, because the greatest enemies to Christ's Kingdom.  
Use 1. Doth not God keep then to one way in respect of the persons and manner of conversion? Then this should teach every godly man, Not to make his conversion a measure of others; unless they have been humbled and wrought upon in such a measure, and with such kind of temptations, we are apt to judge harshly of them. Now although every one that is regenerated is brought to see himself lost and undone, and thereby to believe in a Saviour, yet the measure of sorrow, and degree of humiliation may be in one, more than in another.  
Use 2. Of Direction to the people of God, that in these various dispensations of God's grace, They should mutually consider one another. Doth God choose thee a meek mild man, grudge not, or censure those, who are rough and of a more passionate disposition? But let all the children of God admire the grace and power of God, that doth subdue all things to himself. And though thou mayest not have that temptation or infirmity in thee, which thou judgest in another, yet thou mayest have another corruption of another nature: So that the consideration of this, should breed great love amongst the godly, and every one be provoked to give glory unto the grace of God, which is all in all.  
The second Doctrine is gathered from the necessity, if not of conversion, yet of that which was almost equivalent to Timothy, though enjoying very godly education. And from thence observe,  
That none are to rest upon their godly education under godly parents, but 
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.  they are to consider whether the work of Grace hath ever been wrought in them or no.  
Calvin (as you heard) thought Paul a spiritual Father to Timothy, and that he was converted by his Ministry, though of such excellent education; and all agree, That whatsoever seed of grace he might have in his younger years, yet there was a more perfect and complete informing of him by Paul.  
Briefly to open this, Consider  
First, That it cannot be denied, but that some may be converted from their youth; that they have had the holy fear of God upon them, ever since they were able to understand any thing. 1 King. 18. 12. Obadiah told Elisha, He feared the Lord from his youth. And thus John Baptist did partake of the holy Ghost, while he was in his mother's womb: and it is a most blessed mercy thus to have our spiritual and natural life together: They are preserved from those wounds that others go halting with to the grave. Yet  
In the second place, They are not to rest upon this, who have lived civilly from their youth, and followed their good education. For good Education is one thing, and Regeneration is another thing. The one is but external, and maketh only an outward Reformation; but the other is internal, and makes a spiritual change, Mat. 19 20. We read of one, He had kept all the commandments from his youth; who said, he spoke according to his education and instruction. For the Pharisees taught, That the Law required no other obedience then what is outward. Now he had kept himself from any outward pollution, or gross transgression. But we have a remarkable instance in King Joash, 2 Chron. 23. 2. Jehoiada a godly man brought up that King in a godly manner, and he did that which was right all the while Jehoiada lived, but when he died, than he harkened to the counsel of others, that were the means of his ruin. Therefore consider, whether thou hast any more than the remnants of good education upon thee; in time of temptation thy rottenness will be discovered. But  
Thirdly, Grant that thou hast received grace from the very womb; yet know, That upon thy growing up, the world will make a great change and alteration upon thee. For they were but the seeds and initials of grace, it's the word of God that must further complete and perfect thee. Therefore that illumination, and degree of sanctification, which thou shalt be partaker of, will be (as it were) a new thing to thee, thou wilt think thyself to have been in the dark, and to have known nothing comparatively to what now thou dost. So that although we are not to puzzle and perplex the godly, with the knowledge of the time when and where; and how they were converted, as if that were necessary; yet we are to find that God made a change upon us; we are not what we would have been by nature; we find God making those tender plants, or that little mustardseed to grow up into a large and great Tree.  
Use of Examination. See what God hath done upon thy heart, as well as parents. 
Use.  It will be no sure argument to plead, I had a godly father, and godly parents, I have been always used to godly duties; but search, and again search, whether thou art a new creature.   

SERM. XI.  
How much it concerns Church-Officers to agree in matters of Religion. What means may conduce to it. Universities and Nurseries of Religion, of how great use they are to the Church of Christ.  2 COR. 1. 1. And Timothy our brother, etc. 
WE are now to take notice of the second Description, that Timothy is adorned with, and that is a brother to Paul. He is called a brother, not in a large sense, as all believers likewise are, but because of a special relation, he being also a Church-officer, though in an inferior degree to Paul. And he styleth him brother, not only from his humility and low condescension: Of which already; but also to show his consent and agreement with Paul in all those things treated of in the Epistles. As he calls him Brother, so he often useth the compellation of a Son, because he was not only the instrument, either of conversion, or further institution of Timothy in the ways of Christ: but because in the ministration of the Gospel, Paul was a father to him, directing him how to manage his ministerial employment; and therefore he writeth two Epistles to him, which he doth to none else; and all are to direct and guide him in his Office. So that it was Timothy's great happiness to have such a Gamaliel, as Paul was, and to be brought up at his feet, as he was at gamaliel's.  
There are two profitable Observations deduceable. First, In that Paul calls him Brother; hereby showing their consent and agreement in the matter delivered. We may observe,  
That the consent and agreement of Church-officers in religious matters is of 
The consent of Church-officers in matters of religion, is of great use and moment.  great use and moment.  
If Paul should have written one thing, and Timothy another, or the clean contrary, this might have occasioned great distraction amongst the Corinthians, not knowing what to believe, or which way to take. Consent is so great a matter, or unity, that the Roman party makes it a note of a true Church, although they cannot greatly glory in that note.  
To understand this,  
First, There is a most perfect and absolute consent and agreement, and that not only in matters of Religion, but also in all civil ordinary things. So that all the Officers of the Church have the same velle, and the same noll., which the Heathen said was true friendship indeed. Now such a consent as this, is not to be expected in this life. That glorious privilege will be in Heaven, where not only several sects and opinions shall cease, but also there shall be no more diversity in their wills and affections. The Apostolical Church could not be thus happy. For we read of the Apostles twice contending, who should be the greatest amongst them? and this came from pride and carnal affections: afterwards we read, Act. 25. 39 of a paroxysm, or a sharp contention between Paul and Barnabas, which was so great, that they departed one from another, who before had been companions in a fruitful manner to publish the Gospel of Christ. If such spots can be found in these Suns, no wonder if they be in the Moons, the lesser lights of the Church. Yea Gal. 1. there we may read of an high contest, and that was not indeed about a doctrinal matter of Religion, but in practice, which did relate to Religion: for there Paul resisted Peter to the face, and blamed him before them all. Thus you see, that though there were none, but Paul's and Barnabasses, none but Paul's and Peter's, and such eminent Apostles in the Church of God, yet we could not look for such an absolute and perfect concord, that there should not be the least difference in any thing. The Church never was, or will be like the upper region, that is not molested with the least turbulent vapour.  
Secondly, There is a full conformity or agreement in the substantials and necessaries of Religion; and also in all the accessories and circumstantials therein. And this is the next perfect Unity to the former; and this was in the Apostolical Church. Those that were the true Officers of Christ, had no difference either in Doctrine or Church-government, or worship of God; but they were all unanimous, as far as may be observed. Indeed Act. 15. 1. we read of some Pharisees who were said to believe, That they taught a necessity of circumcision and observation of Mosaical Rites to the converted Gentiles, which made a very great rupture and schism in the Churches, while newly planted. And although there was a Council gathered together to stop this breach, and Decrees made to regulate the Church herein, yet it should seem that their Authority and Interest did not pluck up this division by the root. For Paul in some of his Epistles, makes this his great doctrinal scope, to establish them in their Christian liberty; but for the Apostles themselves, and the faithful Officers in the Church, they seemed as to teach the same thing, so to walk in the same order, and ways of Christ.  
Lastly, There is a consent and agreement in the essentials, and fundamentals of holiness; but difference and hot dissensions in those things, that are praeter, or circa- fundamentals, as also in matters of Discipline and Government. Now although we maintain against Papists, That by the good blessing of God, all the Reformed Churches (excluding Socinians, etc.) do agree in the essentials to salvation: yet it must be likewise granted, That in respect of accessories, there are sad divisions, and woeful rents in the Church of God. The name of Lutherans and Calvinists, as also of several forms of Government, do argue, that there is a great breach amongst us. And this we must expect to have always in the Church, as long as men are subject to ignorance, mistakes, and carnal affections. And therefore we are not to be offended and scandalised at it, much less hearken to Popish Emissaries, who take this advantage amongst weak people, to persuade them, that the Church of Rome is therefore the only true Church.  
These things premised, let us consider what are cementing and uniting principles; what do conduce to Unity amongst the Officers of God in his Church. 
What are those things that conduce to Unity amongst Church officers.  And  
First, That which is always willing to be last is Humility, and a spirit of meekness and moderation. You never heard of an humble man, that he was a disturber of the Church, or broacher of heresies. Heretics have always been proud, haughty and ambitious men, as Martion, Nestorius, and others, especially the Pope of Rome, who exalteth himself above all that is called God. Were then men of more humble and lowly spirits, having low apprehensions of their gifts and abilities, this would wonderfully make to consent and agreement.  
Secondly, Earnest and servant prayer unto God for the holy Spirit. For seeing it's the Spirit of God that is promised to lead us into the truth; And Officers of the Church have a more peculiar promise for it above ordinary believers, as being in a more peculiar Office, and receiving a proper Commission from Christ: It is therefore necessary to implore this assistance of God's Spirit. For whereas the Papist doth scornfully, and with derision ask, How comes it about, that seeing every Sect in the Protestants, doth lay claim to the Spirit of God, all owning it to be their guider in their several ways? How comes it about, that yet these spirits are so contrary to one another? Can the holy Spirit of God be opposite to itself? To this calumny it is easily answered, That all Officers and Teachers, do not equally, and in the same measure partake of God's Spirit. For besides that, there is not now any such measure of it given to any Officers in the Church, that makes them infallible; There is an inequality and difference in the degrees of partaking of this holy Spirit of God, so far as it is communicable. Some have it more in the gift of illumination; some more in the gift of sanctification; and withal some are more negligent and faulty than others. And therefore the holy Ghost is not communicated to all alike. For pride, negligence, want of servant and earnest prayer, makes the Spirit of God to keep off from us. Oh then, that all who have inspection in the Church of Christ, were more earnest for God's Spirit, that he would enlighten us, and direct us; howsoever that he would so sanctify us, that if we did err, yet we shall not be obstinate and pertinacious in it.  
Thirdly, An uniting principle is to take heed of self-will and self-conceit, to make our wills and humours, or apprehensions, the Law and Rule of truth. The Apostle amongst other qualifications in an Elder requireth, Tit. 1. 7. That he be not self-willed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that pleaseth himself, or is self-conceited of his own abilities. For all heresies and divisions are bred in the womb of this self-conceit: and commonly the more ignorant, and the less knowing, the more obstinate and self-conceited. For the more knowledge any man hath, the more he apprehends his own weakness and ignorance; he also seeth the strength of such arguments, which one of a shallow capacity can no more reach unto, than a Pigmy can the Pyramids. More principles might be offered unto you, but I have spoken to this at large from John 17. where our Saviour prayeth over and over again for unity amongst believers, as if it were the only pillar of all sound Doctrine, and true holiness. Only the usefulness of this agreement is seen in the good influence that it will have upon the body of believers; a divided Ministry, will also make a divided people. If those bright luminaries of Heaven, should oppose one another, as the Moon doth sometimes the Sun, what sad Eclipses doth it produce? We read 1 Cor. 3. that amongst these Corinthians there were heavy divisions, though that seemed to be the people's sin most, who made such a difference, one saying, I am for Paul, another, I am for Apollo.  
Let the Use be, To us all to importune God, who is the God of peace, and who alone can fashion the hearts and minds of men alike, that he would bless the Church with this Unity. Oh how greatly would godliness flourish, errors 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 Son. 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 
It is of great use to young to have the guidance of solid and experienced Ministers.  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 prophecy was by immediate inspiration, yet we read that even then there was the College of the Prophets, and the sons of the Prophets, 2 King. 2. 7. So we read 2 Chron. 34. 22. of the College 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 faithful 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 plentiful effusion of the Spirit of God in the gifts thereof, yet he there commands, that faithful 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 Bishop's 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 public 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 itself. If it be said, The the Spirit of God is that which alone enableth a man to such Offices and Employments. 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 God's 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 thyself 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 public 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 hopeful Nurseries, from whence may come such, who shall be able to propagate the pure Doctrines of Christ. Peter was careful that after his decease the pure Doctrines of Christ might be preserved. And so for your children, and children's sake, that they may not live in times of ignorance and darkness, importune God earnestly, that he would keep up such faithful men and good ways, that may propagate the Gospel to the world's end.   

SERM. XII.  
Of the Name and Nature of a Church.  2 COR. 1. 1. To the Church of God, which is at Corinth, etc. 
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 
What the word Church is used for in Scripture.  said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Assembly was confused. The Athenians called their public meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The word is used in Thucydides, 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 Catholic, 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 Catholic 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 error 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 Catholic invisible Church from a visible particular one. The Papists confounding these, and making their Roman particular Church, a Catholic one, and applying such Texts of Scripture, as are spoken of the Universal invisible Church, to their particular, do thereby grossly 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 only, 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 Stars 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 maladministration 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 organised Church, that is, form and stated in that godly order by a Ministry, Government and Discipline conjoined 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 form 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 God's 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 
What we are properly to understand by a Church in Scripture.  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 profane. 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 monopolise and appropriate that name to them, That they are only the Church. But these great Disputes about it, argue we should be more careful to distinguish, lest we take Babylon for Jerusalem, lest we take that for God's Temple, which is indeed a den of thiefs. 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 God's 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 Gorgon's 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 form organised Church, there must be so many at least, that Church duties, which are essential, may be performed; and a distinction between Governors, 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 lawful for a man to think of serving God alone by himself, when there is an opportunity of joining to a Church. You read Act. 3. and 4. as any persons were converted, presently they joined 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 public or private meetings; but this absence from Church-communion was an heavy burden on their spirits. And as David, when banished from the public Ordinances, lamented it more than banishment from his own house, and land, and native country. Thus they cried out with him, As the Hart panteth after the water brooks, so pant our souls after thee, O God. You see then it's a duty to be of a Church. Hence because a Church is a company, we are diligently to attend to what is our duty, as we are a Church, and this you had need hear of often. For you must know you are under a twofold consideration; One Absolute, as a private and single person, and so you have several duties to attend unto. 2. Relative, as you are a member of a Church, or part of such a Society; and so there are choice and special duties. Your solemn Church-duties, such as hearing, praying, and all other public worship, are to be preferred above all private. He can never be a good Christian that is not a good member of that Church he is of. As in Politics it's acknowledged, he cannot be bonus vir, which is not bonus civis, not a good man, that is not a good Citizen. Now certainly, here is a wonderful neglect and general fault in all our Congregations; we attend not to our Church-duties, to our Church-communion, what God doth require of us, as a Society, as a spiritual Company; there would not be that neglecting of the Assemblies, those wicked and ungodly meetings, to be drunk, to be carnally merry and jolly, which are directly contrary to Church-meetings. Nothing doth so resemble Heaven, as the Church Assemblies spiritually performed; and to such meetings God hath promised his more peculiar presence and assistance. But of this more in its time.  
In the next place, there is added in the Doctrinal Description, That it is a Company of persons called of God by the preaching of the Word: Wherein are considerable, the Efficient Cause, and the Instrumental. The Efficient is God, Called by God. And first, In that they are said to be called by God. This implieth these things:  
1. That it's the mere goodness and grace of God that makes a people to be a Church. Therefore they are thus named Ecclesia. The Grecians called their Assemblies so, because of some humane Authority gathering them together; but the people of God are called a Church, because God calls them. So that as there is a difference between a garden and a wilderness; the one is naturally so, but the other is planted by art and industry; nature doth not of itself, especially since man's fall, bring forth gardens and choice flowers, but there is great art and culture required thereunto. Thus it is with the Church, men are made the Church by God's grace, but they are the world of themselves. The world and the Church are two opposites, God makes the one, and is present in a special manner there, but sin and Satan make and rule in the other. When the Psalmist said, It is he that hath made us, not we ourselves, we are the sheep of his pasture. Calvin understands it of their Church making; it was the goodness and power of God that made them so. Hence it is, that it is often compared to, and called the Kingdom of Heaven, because its original is from Heaven, and their Laws and Ordinances are heavenly. Thus you see, to be made a Church is not by our humane will and power, as men make themselves Cities and Corporations, but by a special grace of God.  
2. When therefore we are said to be called by God, that doth necessarily suppose a terminus from which we are called. It's a company of persons called out from the world, wherein once they were. Hence the Apostle, 1 Cor. 5. doth oppose the world, and the Church together; and the world is said to be without God, then when he gathers a Church, He calls them out of the world; as Lot was called out of Sodom, which was ready to be destroyed with fire and brimstone: or as a man is called out from an house that is ready to fall into its fullness; and this it is that makes it to be such an admirable privilege and blessedness to be of the Church. For the world is sure to perish, is sure to be damned; there is no abiding therein; as if an Israelite had continued in an Egyptians house, when the destroying Angel passed by, he was sure to be killed. Thus there is no way but of damnation in the world, without this Ark of the Church, every one must necessarily perish. But this is that which should make all our hearts ache and tremble at, to consider, That though the Church be called out of the world, yet it's almost degenerated into the world again. Look over the face and conversation of all Churches, Are they not become the world? Is not a garden made a wilderness? Is not the lusts, the profaneness, the ignorance, the impieties that are in the world to be found in the Church like wise? And what hath been the sad occasion of so many to say, Our Congregations are no Churches, that a man cannot with a good conscience stay amongst you, or have communion with you? Is it not because of the universalimpiety they see amongst us? As if the Church of God, which is like the Ark in other things were in this also, that all kind of things unclean, as well as clean, swine as well as sheep, vultures as well as doves, were to be taken into it. We see, as it hath been God's work, to turn the world into Churches: so it hath been the Devils work to turn the Churches into the world again. But woe be to the wicked man, that is so in the Church of God, God will be sure to punish you! A nettle or weed in the garden is sure to be plucked up, whereas in the wilderness it may grow, and never be meddled with.   

SERM, XIII.  
Concerning the Efficient, Instrumental, Formal and Final Cause of a Church.  2 COR. 1. 1. To the Church at Corinth. 
WE are describing the nature of a particular visible Church; and in that have discussed the Efficient Cause, with the manner of his efficiency, expressed in those words [Called of God] what is implied in that, hath been examined: only there remaineth a necessary distinction to be attended unto, of Gods call; that it is twofold, either External only, or External and Internal also; or an Effectual, and Ineffectual Calling. For though this distinction be hated by some men, yet the Scripture is very clear, That there are many called, who yet are not chosen: and when he saith called, it is not meant only actively on God's part, as some were called, but yet refused, and would 
Gods call as the efficient cause of the Church, is either external only, or external and internal also.  not so much as outwardly profess obedience, but called is to be understood passively on man's part, so that he giveth some outward conformity to Gods call. There is an external reception, and submission to it, but yet there is no true inward sanctification: Insomuch that some who are called the children of the Kingdom shall be cast forth; and they are said not to be all Israel, who are of Israel. In the Old Testament we read of many who outwardly submitted to the profession of God's commands, who yet were not found at heart; and therefore our Saviour in the course of his Ministry did not direct his preaching more to any subject almost then this, viz. to have the internals of grace, as well as externals; so that we may say, There is a called and elected Church, and a called Church only not elected; and this is to take off all Churches from idolising and doting upon the Ordinances and external administrations which are in a Church, as the Jews did, and as most Christians do. We are to go further, and to see whether we be indeed and really Christ's body, as well as seemingly. For if we do compare a Church called only, with the Church called and elected, and to the spiritual privileges that are promised; so our Divines use to say, That it is but equivocally a Church; they have no true acceptance with God. If there should be a Society professing faith in Christ, and have pure administrations, but not one in the Society having true real sanctifying grace; this Society in respect of God and Christ hath no true communion with them. They have but the name, not the nature, and so are equivocally, not univocally a true Church. For why should it be otherwise with a Society, than every member of it taken singly? Now it's certain in such a supposed Society, where all are professors, but not one member truly godly, there every individual person, notwithstanding all Church enjoyments, yet hath no lively interest in Christ, he is but as a glass eye or wooden leg in the body, that hath no vivifical nourishment, or is animated by the soul; and therefore such are said to be De corpore Ecclesiae, but not the animâ, if then this be true of every member of that Church, it must be also true of the Church taken collectively: Only this is true, if we consider such a company relatively to God. But then, if we consider them quoad nos, in respect of men, who cannot judge the hearts, nor know when true grace is in any man's soul, than such a Church, or a Society may be called truly a Church. For it is the external profession, and outward submission to Christ's order, that doth make a Church visible to us; and therefore in such a Church, there are true Ordinances, true Administrations. And this is the rule we must go by in joining ourselves to a Church, and keeping external communion with it, if it be a called Church, though not elected, and be so far orthodox and pure, that we may have communion with them without sin. This is a Church to us, howsoever God may look upon them, as having a name to live, but were dead, as God said of Sardis, Rev. 3. 1. which yet was a Church. This distinction is of a twofold use, to prevent two mistakes:  
First, Of such, who confound an external Church with an elected, making Gods call, and his election in an equal latitude, thinking that because none but predestinated and truly sanctified men are of the invisible Church, therefore none but such are also of the visible. And then,  
Secondly, Of those, who if they be of a Church, especially cleansed from superstitions and profaneness; if the Church be a Reformed Church, they rest in those external administrations, and never attend to the work of grace indeed. For if among Papists, though so greatly polluted, yet the Church is made an Idol to them; no wonder if the Reformed Churches are prone to put confidence in Church-reformations, without attending to internal sanctification. But the Apostle tells us, Gal. 6. 15. That in Christ Jesus neither circumcision, or uncircumcision availeth any thing, but a new creature, that is, no externals in the Church of God, though of his own institution avail any thing without regeneration. Therefore rest not in this, that you are called of God, that ye are his Church; for many taken out of his Church, shall be damned, as well as out of the world; yea more in the Church, that is, the visible Society professing of Christ, will be damned then saved, as appeareth by that expression twice repeated by our Saviour, as being of so great concernment, being worthy to be heard again and again, Many are called, but few are saved, Mat. 22. 14. and 20. 16. And thus much of the Efficient Cause, with the manner [Called of God.]  
In the next place, There is the Instrumental Cause, and that is by the preaching of the Word. For so we read upon Christ's giving his Apostles commission to 
The instrumental cause of the Church is the preaching of the Word.  teach and preach to all Nations, there were Churches gathered in every place. And this is to be understood of the ordinary way. For whether the Word even as read, may not in some extraordinary cases be a means to bring some one person or more to the Church of God, is not here to be disputed: for we speak of the solemn, ordinary, instituted means of God, and so there is no other way but the preaching of the Word. Hence Rom. 10. 14, 15. you see there a concatenation and chaining of calling upon God, and believing together; of believing and hearing together, and of hearing and the Ministry together.  
But it's objected by the Socinians, That if the preaching of the Word be an instrument to gather a Church, than it cannot be a note of the Church. For that which is antecedent to a Church, and is before the Church is, cannot be a note of it.  
To this we may answer, That it is both an instrument to gather a Church, and then a note of it, when gathered; neither is there any absurdity therein. It's true, that very numerical preaching, which at first made the Church, cannot be a mark or note of it, but the same specifical preaching, or that which is like it, that doth truly declare where the true Church is. So that by this we may see, the dignity and usefulness of the Ministry; for by that God is pleased to raise up all the Churches that are in the world. God who did immediately create the world, and used no instruments, yet in planting of his Church doth, and therefore they are workers with him, 2 Cor. 6. 1. Neither is the Ministry only necessary to constitute a Church, and then afterwards useless, as Episcopius saith. Where people have the Scriptures, there the Ministry is of no necessity. Yea the Socinians make it only a matter of order and conveniency. For Ministers are not only appointed to gather Churches at first, but when they are planted, continually to water them. Therefore Ephes. 4. their usefulness is showed even to constituted Churches; For the further building them up, even till they come to a full stature in Christ And therefore the Apostles thought it not enough to make Churches, to erect new spiritual Societies, that should profess Christ; but Elders were to be ordained in every Church, that were to have constant residence amongst them, and to give them daily food, watching over their souls, and therefore their title of Shepherds, and the people being called a Flock, do evidently demonstrate the necessity of a Ministry not only at first, as miracles were, but perpetually even to the coming of Christ.  
Thirdly, There is in the Description, the Formal Cause; to which also may be 
The formal cause, the solemn observation of Church communion. Wherein consisteth the nature of Church communion.  reduced the Final Cause. The Formal Cause is in the public, and solemn observation of that Church-communion which God hath required. I shall only mention that formal and external Communion, wherein it consists: And that is,  
1. In the solemn assembling and meeting of themselves together, Heb. 10. 25. The Apostle doth there reprove the neglect of this duty, which is the seminary and fountain of all holiness; while the coals lie together they keep their heat, and inflame one another. Thus it's our communion in the Assemblies that is the means to keep up grace and holiness. How much did David bewail his banishment from the Ordinances, as you heard? And is it not the highest censure, and most dreadful punishment that can be, for a Christian upon just grounds to be cast out of the Church? Is not this to fall into the Kingdom of Satan? Is it not to be delivered up to him? Now then, if it be next to hell itself, thus to be cast out of Church-communion and the public Ordinances, Why dost thou wilfully bring this upon thyself? Thy own slothful, and profane careless heart makes thee neglect the public Assemblies. This is a sin of an higher nature than thou art aware of, for God is present in Church Assemblies, you have the benefit of the prayers then poured forth; the Ordinances are of enlightening and quickening efficacy. Now for thee voluntarily to deprive thyself of this spiritual advantage, is a sin of an high degree. Indeed when want of health, or other just impediments keep us from the Assemblies, God can then make up the public benefits in private. But I speak of a voluntary, wilful omission of such public Communion. Oh little do such men consider, that they have but a day! Their life is but a day, and the season of grace is but a day; and dost thou neglect that day, when it may be, thou shalt never have such a day again, never have a Sabbath any more? That carnal plea also of getting as much good at home, and they can edify themselves as well with reading books in private, unless in case of necessity (as I said) is ungodly and unjustifiable excuse; for this is to make Church-communion, and holy Assemblies to be of no necessity, and so wholly to overthrow them.  
2. In this solemn meeting there are these public duties, wherein the Church is to employ herself.  
1. Public prayer to God. This in the primitive times was done so servently and zealously, that they did even seem to besiege Heaven, and to take it by force. Oh what prevailing power must the Church have with God, when they are so many wrestling jacob's! If the effectual servant prayer of one righteous man prevaileth much, how much m●… joined together? If it were a Congregation of Jo●…s, how mightily should we prevail with God? But we m●… chrysostom, How are all the grave and holy things of Go●… formality, and a show? How many in our Congregatio●…end to this public duty of prayer? They fear not, lest ●…any A●… in the Congregation. So that for thy deadn●… the sins ●…est in, God be angry with our Assemblies, and ●…t be graciously ●…ent with us. Thou art a dead fly in this box of ointment. The profane man little thinketh what obstructions he makes in our public petitions, by his wickedness unrepented of.  
2. There is the public preaching of the Word; And this necessarily supposeth a formed and stated Church, wherein are Governors and governed▪ Those who by Office preach, and those who by duty hear. This public Ministry in the Church of God, is not for convenience, or good order merely, but it is an institution of Christ, and hath several effects attributed to it, as conversion of such who are in their natural condition, the edifying of those, who are converted; for instruction, that men be not led aside with errors and strange Doctrine; for rebuke and reproof of such who walk disorderly, etc. And therefore because of the necessity of it, those who have commission to do it, have manifold directions about it, To preach in season and out of season; and the reason seemeth strange, Because there are many, who will not endure sound Doctrine, 2 Tim. 4. 2. Yea, there is a woe to them, if they be negligent herein, 1 Cor. 9 16. And in all this they are to be instant and industrious, it being a cursed thing to do the work of the Lordnegligently. The matter they preach, must be holy, savoury and nourishing, compared therefore to food: You are to come to a Sermon with an hungry stomach. Yea, as new born children, ye are to swallow down the sincere milk of the Word. And therefore to preach froth and mere fanciful things is as absurd, as if a man should invite another to a dinner, and provide him nothing but the pictures of some meat. It's compared to seed; the Husbandman will not sow his ground with chaff: Yea, it's compared to a two-edged sword, that is quick and piercing into the very secret thoughts of men's hearts. It is for want of such soul-piercing and soulsaving preaching, that people are lulled, or sleep in their sins; that there is nothing but formality and customariness in most men. The word of God is to flash in your faces like so much lightning, and to make even the proudest and the most scornful to tremble within them. They must speak as the Oracles of God. What is that, but as men filled with the Spirit of God, breaking out like fire from them? And with such proportionable affections are you to hear: This is to meet as the Church of God, no man sleeping, no man drowsy, or wandering, and roving in his mind; but to say with the Centurion, We are all here, to hear what God will say to us.  
3. The Administration of Sacraments according to God's order, and such holy ways as he hath appointed. The Sacraments are of infinite consequence to the Church of God; and when people through their ignorance and profaneness make themselves unfit subjects, they are enemies to their souls. For though God be present in the Word and prayer, yet his sacramental presence is in a more endeared and peculiar manner.  
Lastly, There is that godly Discipline, and holy Order in Church-communion, which is as the hedge to the field of corn. Take away this holy order, the Church will become a gangrened body, either with heresies or profaneness. Hence is that binding and losing of sinners: Hence is that command of casting out wicked obstinate persons, of pirging out the old leaven, because a little leaven will quickly sour all, 1 Cor. 5. Hence also are those duties of admonishing, and noting such 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 sin, their hatred of sin, their hatred of powerful godliness, which provoketh them hereunto. What would they have said, if they had lived in Tertullias, Cyprians, Chrysostom's and Austin's days, when there was such zeal in Church Discipline against all profaneness, 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 Apostasy, that in some sense our Church Assemblies have been like the world at first, a mere chaos and confusion: Not that ever any Church will be so reform, 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 Signs of a true Church.  2 COR. 1. 1. To the Church at Corinth, etc. 
YOu have heard what is to be understood by this expression of a Church. The true Doctrine about this being so necessary, I shall further enlarge myself, not entering 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 controversy between Papists, and us.  
There are indeed some of late, as the Remonstrants Episcopius, etc. 
Object.  who say, This dispute and enquiry about the marks of a Church, is wholly useless and needless. 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 useless to him. But this is merely frivolous. For  
1. When we have to do with an unbeliever, we must not in the first place 
Answ. Why needful to know the Marks of a true Church.  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 ●aid, then out of God's 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 only 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 Sceptics or Seekers. When the Scripture commands us, To tell the Church, Mat. 18. To conjoin ourselves 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 
What things necessary to make a Note or Mark.  Mark of a Church.  

1. It must be more known than the thing itself.  
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 always agree to it, than we cannot tell how to discern that we look for.  
Now for such Notes of the Church, the Protestants say, there are these three 
What are the Notes of a true Church.  only.  

1. The pure preaching of the Word, with the public 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 join.   
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 Christ's 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 Christ's 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 profane men in their impieties, by giving them the testimonies of God's love, whom yet he abhorreth. Therefore that which is infallibly necessary, and always accompanying a true Church, is the preaching of the Word in a right manner, with the public receiving and profession of this. I add, the public 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 tendered to them, as the Jews did, and many Heathens; so that there must be a manifest and public 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 of the Church; They include and suppose the public receiving of it by the people; yea some do clearly express it. By this pure and true preaching of the Word, we may discern the true Church from Jews 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 always remember here is a latitude in the application of these Notes. For some Churches may have the Word more sound 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 twofold 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 Christ's Ordinances. Now a man may be of the Church in respect of this outward standing, though he be not truly godly. Therefore Dr Aims 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 baptised, 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, etc.  
Sixthly, The Papist to avoid this extreme, 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 God's Church. For, as for the Church's amplitude, though absolutely in itself, it may be sometimes numerous, yet at other times it hath been brought into a narrow compass. 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 days, 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 Son of man hath not where to lay his head. Thus the Foxes of the world, the crafty subtle men have great abundance many times, when the Church hath hid herself in the wilderness. 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 myself 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 conjoined together: 1. They received the Word gladly. There is a solemn profession of it. 2. There is the administration of the Sacraments; They were baptised, 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 people's 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 
How the form of a thing may be a Note or Mark of it.  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 itself 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 confession is a sign, although Heretics 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 Heretics 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 blood 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 Latins, signifieth both the place, and the company met together. Bellarmine would have the word to signify 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 authorise 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 professors he persecuted, doth call the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lastly, Is it a Church, a company called by God? Then this showeth 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 fastened 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 entreat 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 entreat reconciliation and agreement, how much more than would he have entreated 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 employed in the Churches being called the Church of God.  2 COR. 1. 1. To the Church of God, which is at Corinth, etc. 
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 itself; or a combined and collective Church, united into one, but consisting of particular Congregations: and it may seen● 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 stayed above a year there, which argued a multitude of converts. The plenty also of their Teachers and Officers, with the diversity 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 infer, That even in the Apostles days, and so in the primitive times, that the Christians had public places, fixed and settled, being set apart for the public Assemblies to worship God in, answering those places of Arnobius and others, who told the Heathens they had no Templa, nor Arras; 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 days 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 household of Narcissus, because he was thought to be an infidel. Yea, Calvin thinketh, it is that infamous and wicked Nar●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 writeth to them, as if all were Gentiles, as Chap. 12. 2. Ye know that ye were Gentiles, carried away to dumb Idols, etc. Hence the same Author saith, That it was one Church collected of all the believers in that place, Licet esse potuerint in eadem civitate distinctae, ut it a dicam parochiae. As for the notion of a learned man, That the Jewish believers, and Gentile believers did make two distinct Churches, and had two distinct Bishops, which he thinketh would salve some seeming contradictions in Ecclesiastical History, that being of an heterogeneous nature to my purpose, I pass it by.  
Thus also the Church of Jerusalem is called a Church, which yet by many probable Arguments seemeth to be more than one. Neither may we think, that Christ hath invested one single Congregation (ordinarily) with all Church power. For that precedent and example of a Council or Synod, mentioned Act. 15. doth inform, That there are to be Synods, not only by way of advice, but by power, and that over particular Churches.  
We proceed to the next thing considerable in this description of the Church, and that is the efficient Cause, the Church of God. This distinguisheth the Church from all civil and mere political Assemblies. For, though the Earth be the Lords, and the fullness thereof; yet the Church is the Lords in a more peculiar and appropriated manner. Sometimes the Church is named absolutely without any addition, as when Paul is said to persecute the Church. Sometimes it's restrained to the place. Thus the Church of Ephesus, the Church of Laodicea, but most commonly, it is the Church of God, or the Church of Christ. Sometimes both are put together, as 1 Thes. 1. 1. To the Church of the Thessalonians which is in God the Father, and in Jesus Christ. So also 2 Thess. 1. 1. And certainly, if so be the Apostle considering us merely as creatures, maketh use of, and sanctifieth that of the Poet, For we are his offspring, how much more is it true of us, as members of a Church. Observe,  
That a Church is God's people in a more peculiar and special manner.  
Though he be the God of the world, yet in a more special manner he is 
A Church is God's people in a more special manner than others.  a God of his Church. The consideration of this truth, may tend much to our spiritual edification. For if we are of God, how much should it humble us to see any thing amongst us, that is of sin or the Devil? Is ignorance or profaneness of God? so, are humane superstitions of God?  
But to open this, let us consider what is implied in this, when a Church is said to be the Church of God.  
First therefore, this showeth, That a Church is a supernatural Society, it's spiritual company of men. So that a Church is not like a civil Corporation, or like Kingdoms and Commonwealths, which are by mere humane Institution and agreement, though Magistracy itself it be of God, but are supernatural; and therefore it's called the Kingdom of Heaven, and Jerusalem which is from above; so the Church is called Gal. 4. 26. even while it is here on Earth, before it is triumphant in Heaven. Now the Church is a supernatural Society many ways, in which respect it may be called the Church of God in a more eminent manner. For in respect of its Efficient, so God alone is the author of it, called therefore Ecclesia, because God by his Word calls them from their Heathenish Idolatries and practices, making of them a Church. Thus the people of Corinth, when they were securely indulging themselves in all manner of impieties, having no thoughts or desires to be a Church, God by Paul calls them to be one. Even as God by his breath, caused the dry bones to gather together, and to live; or as at the day of Judgement, God by the voice of an Archangel, will raise the dead in the grave who have no life or sense in them. Thus it's the Lord that made Churches every where in the preaching of the Gospel. It was the gracious work of God that found us out in Britain, and made a Church to himself, so that we are loca inaccessa to the grace of God and his Spirit, though to humane power. It is true indeed, God is the God of the world, he created Heaven and Earth with all therein; yet though God did thus immediately create the world at first, we do not say the creatures therein are God's grace, or that they have a supernatural being. For it's not enough to make a thing grace or supernatural, that God doth immediately create it, but that his power be in a peculiar and extraordinary manner, and that for supernatural effects and ends. Oh therefore, how greatly should we be affected with the grace and power of God in creating to himself a Church out of the world? He might have no more made a Church here, or there in the Earth, than he did in Hell; and he that at first planted a curious Garden, and put man therein, is much more wonderful in making of a Church to himself; yet how brutish and earthly are we? We can bless God for the world, and the comforts thereof, that the Earth brings forth food for us, that we have the Air to breath in, the glorious Sun to be a daily light to us, yet we are not thus affected with Church-mercies and Church-ordinances. David indeed upon the former consideration, cried out, Lord, what is man, that thou art thus mindful of him, & c? But we may much rather from these supernatural respects.  
Secondly, It's supernatural, in respect of the purchase given for them, the price paid to make them the Lords. For you must know, upon Adam's fall all mankind was excommunicated, unchurched, as it were; and therefore cast out from Paradise, and Gods gracious presence: and hence it is, that we are said naturally to be without God; yea the Devil is said to be the god of the world. Thus until God makes us a Church, we are under the power of Satan wholly; and therefore to be cast out of the Church, is to be delivered to Satan. Thus then being fallen off from the Lord, and now become the Devils, in whom he reigneth, we could not be purchased from this thraldom, but by the death of Christ; and therefore we are called the Church of Christ, as well as of God, because though conquered by God's Spirit, yet we are bought by his blood; and this the Apostle urgeth, That therefore we are none of our own, but are to live to him. We are to be his peculiar people, zealous of good works, Tit. 2. 15. Thus it cost more to be God's Church, then to be the world at first; for he spoke, and it was made, but here, Christ died, and so it was purchased. What a powerful engagement is this, for all of a Church to walk holily? What did Christ die, that you should wallow in the filth of your sins? What will you deny the Lord that bought you? If thou wilt be ignorant, and profane, Why dost thou not go out from the Church of God? Why dost thou not turn Heathen and Pagan again? For certainly the Churches of Christ have no such profane customs.  
Thirdly, It's supernatural, and of God, in respect of the Order, Laws, Rule and Government it is to walk by. The Doctrine believed is revealed by God. The Worship practised is to be appointed by God. The Government and Order is to be commanded by God. And thus, Beloved, we might at large show you, That all things that are essential in the Church, are to be of God. No Doctrine, no Worship, no Administration of Sacraments, but what is of God. We might show you, what God hath appointed in the Credendis, and Agendis Ecclesiae. Oh that this were well understood by us! What makes men so wilful for their lusts, for their superstitious customs, but because they consider not the Church is a spiritual house, and the Laws and Orders thereof are appointed by Christ himself? If the Church be of God, all things therein must be of God likewise. Hence our Saviour saith, Every plant that is not of my Fathers planting, shall be rooted out, Mat. 15. 13. What makes men rage and fret, if things in the Church be not according to their own humours and lusts? Is it not because they do not attend to this, That it is God's Church? It's not the Pope's Church, nor the Magistrate's Church, but God's Church. Surely this truth would make us in all things ask, as Christ did in another case, Whose image and superscription hath it? Give unto God the things that are Gods.  
Fourthly, It's supernatural, and of God, even in respect of the manner of doing all things in the Church. Every solemn duty is to be done as from God, and through him, even in an holy and divine manner. The Minister must preach, as enabled of God: The hearer must hear, as strengthened thereunto of God. The Apostle praiseth the Thessalonians, That they received the Word, not as the word of man, but of God. As the Apostle speaks of his administration of the Gospel, 2 Cor. 2. 17. As of God in the sight of God, so ought all our Church-assemblies to be performed. What Jeremiah then hath his head full enough of water to make lamentation for the formality, customariness, and mere external service that is done to God in our Assemblies? Men are become like Idols, having eyes they see not, ear they hear not, hearts they understand not, whereas our praying, our hearing, our approachings in these Assemblies should be as of God; not Nature, or Custom, or the Laws of men, but the Spirit of God mightily working in us, should put us upon these things: Whereas now we see people in Church-assemblies, finding no more of the gracious power and presence of God, then if they were in their markets, or other civil meetings. As the Apostle said, Do ye seek an experiment of Christ in me? So ought it to be here, we are to demonstrate in our Church-assemblies, experimental works of Christ upon us. As the duty is of God, the Ordinance is of God, so should the frame, and disposition of our hearts be of God.  
Fifthly, The Church is of God in respect of his protection and gracious presence. God promiseth his presence, and delights to be in the Assembly of his Saints, Matth. 18. 20. When two or three are gathered together in my Name, I will be in the midst of them. It's the gracious presence of God that blesseth Ordinances. Hence Christ is described, Revel. 1. 13. Walking in the midst of the golden Candlesticks, that is, the Churches, and the Ordinances therein. We are apt to complain, if God's blessing goeth not along with us in outward undertake: We can say, as Moses to God, If thy presence go not along with us, we will not go up. When it may relate to our outward advantage; but we do not take notice of God's presence in the Assemblies, why God is not amongst us to hear our prayers, why God is not present with the Word to make it an enlightening, a converting Word. It should affect your hearts more than it doth, if in every Sermon, the Spirit of God hath not fallen upon thy heart like fire; if it hath not melted, quickened, enlivened thy soul. Oh say, why did God withdraw himself, if he visited the hearts of others, yet not mine? I was dead, lukewarm, and found no efficacy come from Christ. What sins am I guilty of? What have I done that makes God thus absent himself from the public Ordinances at least to me?  
Sixthly, The Church is of God, in respect of all the supernatural Effects and benefits, which alone are communicated there. In the Church of God alone is Justification, Sanctification, Assurance of his favour; In the pool of Bethesda only did the Angel come in. In the waters of Jordan only could Naaman be healed. In the Ark only could there be external safety from the waters: And thus in the Church only there are those soul-mercies to be obtained.  
Lastly, The Church is of God finaliter, Because the enjoyment of God is the proper end of all Churches. It's true, all civil societies are to make the glory of God their ultimate end; but yet the immediate end, is to acquire a temporal and political blessedness; but the end of God's Church is more transcendent and spiritual, for therefore are preaching, hearing; therefore are Sabbaths, and our solemn Assemblies, that we might have more enjoyment of God, that our doubts may be answered, our corruptions mortified, our graces made more fervent and zealous. This made David so esteem the Tabernacle of the Lord, and desiring rather to be a doorkeeper there, then to have any earthly greatness. What was it the material Tabernacles that David so longed for? No, it was the enjoyment of God in those Ordinances. But as little children admire the fine outside of some excellent Book, when they understand not the excellent matter contained therein; so saith chrysostom, many regard the outsides, and externals of religious duties, not knowing at all, what the spiritual effects thereof mean. Oh then let ignorant and wicked men tremble! If the Church be of God, how comest thou to be of the Devil, and to do his works?   

SERM. XVI.  
Of the City of Corinth. God sometimes gathers a Church amongst the most profane people. A Church, though many ways defiled, may be a Church still, as it was with the Corinthians.  2 COR. 1. 1. To the Church of God, which is at Corinth. 
THe next thing to be treated of, is the Description of this Church by the place where it is, viz. at Corinth. And that we may understand the great grace and power of God in gathering a Church to himself out of this City; it's good to observe, what the Learned speak of it. It was called so (they say) from Corinthus the son of Orestes, or of Pelops; but when they had in a dishonourable manner abused some Roman Ambassadors; they were destroyed by a Roman named Lucius Mummius, who from his victory over them was called Corinthiacus; but Augustus taking delight in the place restored it, and sent a Colony thither to inhabit it. And it's plain by Acts 18. that they were then under a Roman called Gallio their Proconsul. It was the chief Town or Metropolis of Achaia; and because of the two Havens there, famous for Traffic, and thereby abounding in all wealth and riches. These things are observed in it:  
1. It was notable for learning and knowledge. Periander one of the seven wise men, is said to be of it; and therefore Cicero calleth it, Totius Graeciae lumen.  
2. It was famous for wealth and riches, especially their Brass called Corinthiacum was esteemed better than gold or silver, of which Josephus speaketh sometimes. Augustus did so delight in dishes made of it, that he was called Corinthiarius. Their buildings also were very curious and glorious; insomuch that Tirinus quoteth out of Vitruvius, that it was an ambition to build houses formâ Corinthiacâ. But  
Lastly, That which is commonly the consequent of wealth and plenty, they were infamous for uncleanness and wantonness. For there was a Temple to Venus, where were a thousand Maids, besides others set apart to be prostituted, which was accounted so glorious, that thereby they could the better advance themselves in Marriage. Here also they adored the Heathenish god of all uncleanness called Cothys. Insomuch that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Suid●●, is as much as to be wanton, to be lascivious. To corinthize was as much as much as to be unchaste. Here Demosthenes is said to refuse that whore, which demanded so great a price for the carnal knowledge of her, saying, Tanti poenitentiam non einam; and because their abominable uncleanness was at so dear a rate; therefore (say some) came that Proverb, Non cuivis datur adire Corinthum; though Suidas and others, understand it of the difficulty of reaching into the Haven; and it should seem that after many were turned Christians, yet they were very prone to this bodily filthiness; and therefore in no Epistles doth the Apostle so industrlously set himself against fornication as in this; and here was that abominable uncleanness committed even amongst them, while a Church, That was not so much as named amongst the Heathens.  
Thus you see they were a proud, rich, high and lascivious people, and yet for all that, Act. 18. Paul is commanded in a vision to stay there, Because God had much people in that place. And although he was so necessary to all other Churches, yet he spent a year and an half in converting and confirming of people unto God. From whence observe,  
That even amongst the most profane, and unlikeliest people that are, God 
God amongst the most profane people sometimes gathers a Church to himself.  may sometimes gather a Church to himself.  
The Apostle having reckoned up, 1 Cor. 6. 11. monsters of men, rather than men, whereof some are said to be effeminate, and abusers of themselves with mankind, he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these things, as if they were peccata, not peccatores, were some of you, but now ye are justified, now ye are washed. God then doth sometimes make Blackmoors to become white; and though man cannot, yet he sometimes doth make figs to grow of thorns, and grapes of thistles.  
I have spoken to this truth in Paul's case, and therefore shall be brief. Only the reason why God may build his house of such crooked timber, and make his Temple of such rough stones, may be to show the freeness of his grace, and the efficacy of it. Both which are opposed by Arminians and Papists, but gladly acknowledged by the godly man, who hath had experience of it. For the freeness of God's grace, that is seen two ways, Absolutely and Comparatively. Absolutely; For when God shall call such to himself, who are so utter unworthy, that deserve all the vengeance and wrath God can inflict upon them, this must discover grace to be exceeding free, and gracious. In stead therefore of the curses of the Law, thou meetest with the promises of the Gospel. In stead of hell and damnation, God vouchsafeth Heaven and salvation. What can be freer than God's love, and his gift herein? Thou art so far from being in a state of congruity or fitness that thou art in direct opposition and contrariety.  
Again, The grace of God is manifested to be free comparatively. For who can give a reason, why God calleth these Corinthians, and not Athenians? Were the Corinthians the only deserving men in the world? Yea, there were more civil and moral people than they; yet to these, and not to many others is the grace of God communicated. Is not that admirable which our Saviour speaks of Chorazin and Bethsaida. That if such things had been done in Tyre and Zidon (Mat. 11. 21.) they would have repent long ago in sackeloth and ashes? You see then that the grace of God is not so much as offered to some, who yet externally at least would have demonstrated more humiliation and reformation, when yet it is plentifully bestowed on those, who are contemners and despisers of it. The freeness then of God's grace to some, and not to others is admirable, and showeth that there is no such thing as Universal Grace. Common Grace is no Grace, as Austin said well; neither is God an accepter of persons in this thing, for that is committed only in things of justice; but in matters of liberality, there the free, liberal man may give as he please, to one, and not to another.  
In the next place, This discovers the efficacy of God's grace. For must it not be the great power of God, as shall convert such an obstinate and profane people to himself? Grace may be much acknowledged, as Pelagians did, especially Papists and Arminians; but it is not gratia, except it be gratuita omni modo. Therefore except we hold, that grace doth not only reveal the object, or morally persuade the subject, but invincibly and irresistently determine and incline the heart to apply it; so that it cometh not from the good use of our freewill, but the discriminating power of grace, which giveth both to will and to do, we give not all, no nor the chiefest to grace, but make our will to be the more principal discriminating cause. We are therefore to affirm, That God converts both per modum sapientiae, and potentiae; that God's work upon us is Ethico-physical in bringing of us home unto him. It's by way of moral arguments, therefore we are not as stocks and stones; yet by way of power and invincible efficacy; therefore it is not we that make grace efficacious, but grace makes our will: And this truth is not so much proved by books and demonstrations of Authors, as it is from experience. When God taketh sometimes the worst of men, and maketh them the best of Saints: Is here any previous goodness? Is here any probum ingenium, or docilitas animi, that the Remonstrants' talk of so much? No, the Scripture speaks of every one in a state of enmity and rebellion against God, when grace comes to convert them.  
Therefore let the Use be of Exhortation to all such, who have felt this lively power of God raising them out of the grave of sin, who have been taught of God inwardly, as well as by the outward Ministry, with all joy and thankfulness be astonished at the free and unsearchable riches of God's grace to thee. How many doth God pass by, of better parts, of greater abilities, of higher conditions in the world, that might have done him more service, and pitch his love upon thee? Oh do thou abhor all those presumptuous and proud opinions of freewill, and power to make God's grace effectual to thee! Do not bid such as bring such Doctrines, God speed. What doth not thy own experience, doth not the wonderful power of God upon thee, subduing and overcoming thy heart, when thou wast full of carnal prejudices, and sinful reasonings abundantly convince thee of this? Let thy own heart, and experience confirm thee more than all their subtle distinctions can unfettle thee.  
But I pass from this, and come to a second Observation, which Calvin on the place takes notice of. He calls it a Church (saith he) though it were so greatly polluted; though both for Doctrine and practice, there were such great disorders, yet for all that he doth not unchurch it, he owneth them still for the people of God, though they were greatly to be reform, as to the Church administrations; neither are his exhortations to the godly to separate and leave the Church-communions, though thus defiled; he giveth no command to such a thing, but rather exhorts them all in their places to amend and reform, To purge out the old leaven that was amongst them. Therefore to forsake polluted Assemblies, and leave them hopeless, seemeth to be a great neglect of our duty; we are rather to stay, that by our abode and presence, we may rectify things that are crooked. The Doctrine is,  
That a Church may be a true Church of God, although it be defiled with 
A Church may be a true, though defiled one.  many corruptions several ways.  
As a godly man may be truly godly, and yet subject to many failings. Thus a Church also may be truly God's Church, the Body of Christ, yet many distempers and sad confusions amongst them. This truth is worthy of all diligent prosecution, because many men, though otherwise good, out of a tenderness and misguided zeal, may separate from our Congregations, deny them to be true Churches, and all because they see many things amongst us that are matter of grief, and a great stumbling block to them. This I confess is, and hath been a sad temptation; but a particular Christian is is not to excommunicate and unchurch a Church, till God hath given a Bill of Divorce to it, and hath cast it quite off. An impatiency to bear any evil, or disorders in a Church, is not presently to be commended and yielded to, to the utmost. A Christian must have wisdom, and a sound mind, as well as zeal and a tender conscience. Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome, but did stay to cure and heal Babylon, until they drove them away with fire and sword. So that our leaving the Roman Church was not a Schismatical separation, but a forced discession or departure from them. But of this it may be more afterwards.  
Let us for the present take notice of what corruptions and disorders were here 
What were the corruptions amongst the Corinthians.  at Corinth, which yet he calls the Church of God. And  
First, Whereas the Apostle comprehends all Religion in these things, Tit. 2. 12. Righteously, soberly, and godly. Righteously, in respect of religious duties towards God. We may see how the Corinthians were blame-worthy in all. And  
1. For their sins of unrighteousness; The Apostle sharply reproveth them for their contentions and quarrelings, even so far, that they went to Law with one another, and that in the Heathen Judicatories, which was a great and grievous reproach to the Christian Religion. How would the Heathens deride and scoff, to see those that were Christians, and out of appearance from love to heavenly things, forsaking the world and earthly advantages, thus to implead one another about meum and tuum, about money matters, or other civil rights, to sue one another before Heathens Judges? What could this produce, but to make the Heathens say, They talk of leaving all, and following a crucified Christ, but they will not abate of their earthly rights to one another, not in the least measure? Which did so grieve the Apostle, that he conjureth them, What have ye never a wise man, to be an arbitrator amongst you? Why do ye not rather suffer wrong? Nay, they were so far from such meek, self-denying spirits, that they rather did wrong and defraud one another. Now see how zealous the Apostle is in this, 1 Cor. 6. 1, 2, 3. he saith, Dare any of you, having a matter against another go to Law? Dare any of you, supposing the Gospel, the meekness of Christ, the self-denial and contempt of earthly things, with the scandal redounding to Religion, would sufficiently awe their consciences? Again, vers. 4. he tells them, that the things pertaining to this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for about them they quarrelled so much, were so inconsiderable, that they should appoint the least esteemed in the Church for to end such inferior work. Again, vers. 5. I speak it to your shame: And vers. 7. There is utterly a fault amongst you. Thus you see that in matters of Justice between man and man, there were great offences. Only by the way, let none gather from these expressions of Paul, that it is unlawful to go to Law, or appeal to the Civil Magistrate to know his due right, when that is detained from him. For that is many times so far from being a sin, that it's a duty; it would be a sin not to pursue it: as you see Paul pleaded his right, and would not go out of prison, when they had done it against Law, till the Magistrates came to entreat him, provided that there be those qualifications, which Paul insinuateth.  

1. That this impleading be not before Heathens and Pagans, who hate the 
How 'tis lawful for Christians to go to Law.  Christian Religion.  
2. That we have such Meekness of spirit as willingly to suffer wrong, did not the Gospel of Christ, or the Law of the Land, or the good of others require it of us. And   
Lastly, That we be willing to refer all our controversies to any just and wise arbitratours. If these things be premised, and yet unreasonable and absurd men will make a spoil, and a scoff of men, than both Religion, and Justice calls them to defend themselves, and it would be a sin to neglect it.  
In the second place, for Sobriety, which is the expression of such graces as belong to ourselves, viz. Temperance and Chastity. How grossly did the Corinthians offend here? There were some that had repent of their fornication and uncleanness; and for drunkenness, some did presume to come to the Lords Table, not freed from it. Thus you see many of them were rather beasts than a Church.  
Lastly, For Godliness or Religion, there were also sad disorders about that. There were some that denied the Resurrection, that said, Let us eat and drink, for to morrow we shall die; these were Atheists. And certainly had this been the Assertion of the whole Church, and not some few only amongst them, if it had been their Catholic and Universal Doctrine, maintained by all, they had ceased to be a Church, they had degenerated into mere Atheism; but it was some only that were thus infected. Again, Another offence in Religion was, their great Church-divisions, some exalting Paul, some Apollo; insomuch that in stead of edifying and building up one another; they were divided into as many Sects almost, as they had Teachers. And then lastly, There was horrible confusion and ungodliness in respect of Church-order. All godly Discipline was laid aside, the administration of the Sacraments was promiscuous, come who would come, though in their unworthiness, they might receive it. And although God's judgement was upon them, either the Plague, or some general disease, and that because no better order was about the Sacrament, yet for all that they did not judge or condemn themselves. Thus this Church was like a very Chaos, and yet a Church still.   

SERM. XVII.  
A further Discovery of the truth of this Assertion, that a Church may be a true Church, though much defiled both in Doctrine and Manners.  2 COR. 1. 1. To the Church of God, which is at Corinth, etc. 
THis Church of Corinth is dignified (as you heard) with this glorious Title of the Church of God, notwithstanding those manifest and notorious depravations that were amongst them, and that of all sorts.  
This truth we entered upon, and before we give you some demonstrations to evidence it, it is good to take notice of some observable particulars, which tend to the clearing of it. Only this must be premised, that whereas a Church may be denied to be so, either from its constitution, or from its conversation. We are speaking of the later way, and so consider,  
First, That the soundness and purity of Churches doth admit of degrees: That 
Some observations clearing the truth, that a Church, though defiled may be the Church of God.  as one Star doth excel another in glory, yet both Stars: So one Church may greatly transcend another in orthodoxy and purity, and yet both be Churches. In those seven Churches of Asia, there were some reproved more than others. We cannot expect that all Churches should be of the same measure in knowledge and grace, no mor than particular Christians: and therefore we are not to conclude such a Church is no Church, because not so pure as another Church, no more than such a man is not a godly man, because he hath not such a measure of Illumination and Sanctification, as another. And to say in the general, That it is a Christians duty to find out the purest Church in the world, and there to associate himself with it, must needs fill a Christian with infinite perplexities of conscience; as also to expose him to insupportable outward inconveniencies. Let us not therefore do with a Church, as a godly tender heart is apt to do with himself, because he finds many failings and great imperfections, therefore he is ready to judge that he hath no grace at all. Thus because there are several disorders and distempers in such a Church, which are deservedly daily matter of groan, and sorrow to thee, therefore thou beginnest to sentence such a Church; as no longer Gods Church. Again, seeing that there are gradual differences of soundness and purity in Churches, this should also make every Church take heed of appropriating the glorious name of a Church, or Saints, or Christians to themselves only, as if none were Saints or Christians, but what are members of their Society. This is and hath been a most uncharitable proud disposition of some Churches. The Popish Church saith, There is no sanctity or holiness, but with them. Inter Catholicos (saith Bellarmine) multi quidem sunt mali, sed inter haereticos ne uniu quidem est bonus. What a censorious condemnation is this? Not one good Protestant (whom they call Heretics) not in all our Churches. Thus they only appropriate the name of Church and sanctity to themselves. So the Donatists did of old, they enclosed the Church only amongst themselves; they called none Christians but themselves: To become a Donatist was to become a Christian with them. So that we see, it's very hard for Churches not to admire their own ways and constitutions, thinking that none are Churches but themselves; there may be pharisaical Churches, that may condemn other Churches as Publicans, as well as it is so in persons; whereas it is good to observe, that the Scripture doth describe Christians by such names as do not at all relate, or distinguish by any Government, or external constitution, to be a believer, to be a Saint, to be a Christian. These titles denote either some inward qualification or external profession, but do not at all insinuate, what kinds of order or way they are in; yet this is not so to be understood, as if Christ's order and way, his Government and Discipline were an indifferent or arbitrary thing; only it is to show, that we are not to monopolise godliness amongst ourselves, merely because of a Church-constitution, although we are not to receive any form or spiritual order in our Churches, but of Christ's appointment. There is a great difference and latitude in the soundness and purity of Churches.  
Secondly, When we speak of a Church being Gods true Church, though greatly corrupted, we must take heed of two extremes, the first of those, who therefore would have no Reformation, though there be never so many disorders, but say, It's wisdom and prudence to let all things be, as they have been, for it may be God's Church, though there be divers abuses. Take heed of such carnal indulgence as this, because it's the Church of God, therefore make no more stir, let errors and profaneness alone, let disorders continue; and this many times is palliated with fair specious pretences, that such endeavours to reform, will breed great discontents and divisions, in stead of having a pure Church, it may be made no Church at all, especially this is the more difficulty obtained, if it be a Reformation in worship and manners; for we are more willing to sit down under an Orthodox Church, than a pure Church. We can more easily endure to have sound Doctrine established, then pure and holy Order, because this doth so directly contradict our lusts, and pleasures. Hence Malachy prophesieth of Christ's repurgation of his Church, as a very dreadful time, even like the day of judgement, Mal. 3. 2, 4. Christ is there said to sit as a refiner, and as a purger to take away dro●, but who shall abide the day of his coming? Christ's coming being thus like the Refiners fire, and the Fuller's soap, was as terrible as the day of judgement to them, Who may abide it (saith he?) You see then orthodoxy is sooner received than godly and holy order; but we are to know, that though we have many things to glory in, that we are a true Church, that we have excellent preaching, and many learned Officers in it, yet if there be not an endeavour to take away all offences and scandals, there is great matter of humiliation. The Apostle speaketh notably in this matter to the Corinthians, 1 Cor. 5. 6. Your glorying is not good, etc. The Corinthians they gloried and boasted in many things, but as long as they did not cast out the old leaven, or the wicked man, but this leaven was in danger to leaven the whole lump, therefore he telleth them, Their glorying was not good, there was greater cause to be deeply humbled, because of such disorders amongst them. Let us not then, though we can and may prove our Church to be the Church of God, therefore sit down and take our rest, as if therefore reformation of corruptions were needless: No the Apostle doth far otherwise to this Church of Corinth, though he call it the Church of God, yet his Epistle is full of sharp reproof to them; he is very zealous and lively in putting of them upon this, that they became a new lump, that they be made as it were a new Church, and a new Congregation. far be it therefore from us to excuse or connive at our public impieties, because Corinth, though so polluted is a Church: No, we are to tremble and humble ourselves under such disorders, they are great provocations of God's anger. You see God did begin to judge and chasten this Church of Corinth; God takes notice, and is very angry with all these disorders, and great neglect. Therefore if you observe those Epistles of Christ from Heaven, to the seven Churches of Asia, where their works were not perfect, where there were any decays; yea, if Christ had any thing against them, though there were other things commendable, yet he will take notice and rebuke them therein; yea, to some he threatens to take away their Candlesticks, that is, their Ordinances, and to unchurch them. Oh then, let us humble ourselves under God's hand for all our Church-sins, all our Assembly-iniquities, lest the wrath of God break out upon us!  
The second extreme we are to take heed of, is, That because of the corruptions that are in a Church, we are not so far transported with misguided zeal, as to take no notice of the truth of a Church. Some are apt so to attend to a true Church, that they never matter the corruptions of it. Others again, they do so eye the corruptions, that they never regard the truth of it: but it is good to avoid both these extremes; Whence cometh that impatiency in us to bear any evil in a Church? Whence is it that we uncharitably rend from it? Is it not because we do not consider it may be a true Church, and salvation is there to be had, yea conversion and regeneration, though there be many things to be reform? There is no Church so pure, but that there are some imperfections in it; no Church so reform, but in some things it needeth a reformation. Thou mayest go from Church to Church, and be like Noah's Dove, not know where to set thy feet: if thou look for absolute perfection in any Church whether thou goest. As there is no constitution of the body, which hath an exact temperament ad pondus, but some humour or other doth predominate; so there is no Church that is of such a perfect frame, but it hath its several grievances, and though it may be freed from those evils they separated from, yet they may be assaulted with others that are as destructive of a Church in a contrary way, though freed from tyranny, yet not from divisions, and daily subdivisions amongst themselves. So that in these things we are diligently to make the Scripture our Rule.  
Thirdly, Though that Church be a true Church where we live, yet if many corruptions do abound therein, we must take heed, That we do not pollute ourselves thereby, or become partakers of any sin indulged amongst them. As we may not sinfully separate upon this ground, because they are no Church, so neither may we continue so, as to pollute and defile ourselves with any known sin. The Apostles exhortation to the Corinthians under these manifold pollutions, is, that every one in their proper place, should endeavour their new moulding. So that under Church-pollutions, thou art to consider, what God calls thee to do, to rebuke, exhort, admonish; and if this will not do, to complain to Church-Officers, who are to guide and watch over the flock; and if yet this will not do, then to be the more earnest with God in prayer, to bring about Reformation notwithstanding all the gainsayings of wicked men: To mourn and sigh unto God, as a Lot in Sodom, vexing thy righteous soul continually; as a lamenting Jeremiah among the apostatising Israelites. And certainly God doth in a special manner take notice of such, who do mourn for those abominations, that they cannot remove or take away, Ezek. 9 4. when thou canst appeal to God, saying, O Lord, these corruptions, these disorders, they grieve me to the very heart! I cry out daily, Woe be unto me, because I dwell with men of polluted lips. This will much engage God to thee. Likewise we read, Revel. 3. 4. in what a special manner God takes notice of a few names in Sardis, which had not defiled their garments. To be therefore in the midst of a defiled Church, and yet to keep thyself unspotted, this is admirable; as they record of the river Alpheus, which though it run into the Sea, yet it keeps its own natural sweetness; though we have communion with the Church in those things, that are commanded by God, yet we are not to partake with them in any evil way: as those seven thousand in Eli●ah's time, though they did not depart from the Church of Israel, yet they would not bow their knee to Bawl.  
In the next place, Let us demonstrate this, that a Church may be God's Church, 
Reason's showing the truth of it.  though it be greatly corrupted. And  
First, It may be seen from the induction of several Churches; as for example, the Church of the Jews, they were God's people, and God did own them as his; yet, as appeareth by the Prophet's complaints and daily reproofs, they were full of Idolatries and all moral impieties; and for all this, there were many repentings and turnings in God's bowels, to speak after the manner of men, before he would call them Lo-ammi, a people no more to him. But you may say, That was in the Old Testament, when the Spirit of God was not poured out so effectually. Consider then besides, this Church of Corinth, the Churches of Galatia; were not they far infected with doctrinal pollutions and vicious lusts of the flesh? That the Apostle mentioneth not any where, such zeal and sharpness as he doth to them, threatening them with Apostasy from Christ, and that having begun in the Spirit, they would end in the flesh. We might instance also in several other Churches: But as the Father said elegantly, We need not drink up the whole Sea, to know whether the water be saltish; a drop or two will suffice.  
Secondly, This may be demonstrated from the relation and comparison, the Church is adorned with, in reference to Christ. It's often compared to Christ's wife; now the wife continueth a true wife, and is not to be deserted, unless for Adultery, which breaketh the conjugal knot; otherwise though she have many sad infirmities, which may make the relation bitter and uncomfortable, yet it doth not unwise her. The Church is also Christ's body; now a body is not forsaken by the soul, though it be a sore body, a leprous body; a leper is a man, though a leper: It's Christ's ●arden; now this may have many weeds in it, and many things defile it, yet it is not presently made a waste wilderness. Thus it is with the Church of God, she may have many failings in Doctrine and manners, yet not be quite unchurched.  
Thirdly, From a godly man. A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the Covenant of grace; they did not lose their sonship, even in those sad transgressions, and will God be more severe to a whole Church than to one person?  
Use of Instruction, what a deal of prudence and wisdom is required in every godly man under Church-pollutions? To know what to do, to understand how to deport himself; for this he must be guided by the Word, and the advise of those that are faithful, on the one hand, not to be stupid or careless, much less complying and communicating with the Church defilements; and on the other side, not to be so transported with misguided zeal and impatiency against evil, as there by to rend the Church causelessly, and to sin ourselves, because others sin.   

SERM, XVIII.  
The Pre-eminence of the Church of God above all Civil Societies. As likewise concerning Paul's writing this second Epistle to the Corinthians; how hard a thing it is for Churches to keep within their proper bounds; and what great care Ministers ought to have, to use all means lawful to promote the Churches, which they have relation to.  2 COR. 1. 1. To the Church of God, which is at Corinth. 
THis clause hath been fruitful for much spiritual and edifying matter, I shall conclude it at this time. There are three things more, which are to be deduced from this subject. And  
First, Whereas you see, that the Epistle is not directed to the Magi●●● or Civil Governors of the City; neither is the least notice taken of their wealth o● external pomp. We may observe,  
That the Church of God, as it is a Church, doth far surpass all Civil Societies, 
The Church of God as a Church doth far surpass all civil Societies, and temporal dignities.  and temporal Dignities.  
The Apostle owneth nothing in this famous City, but their faith, their profession of Christ, and subjection to him. A Church is a supernatural Society, for supernatural and spiritual ends, where God is in a more special manner present; and therefore though the civil Magistrate be also of God, and civil Societies they are of him, yet not in that peculiar relation as a Church is. Thus the Psalmist saith, Psal. 87. 2. The Lord loveth the 〈◊〉 of Zion, more than all the dwellings of Jerusalem, that is, the Assemblies of his people met together in holy Ordinances, above all other their civil meetings, though never so pompous and magnificent. Therefore it's good to consider, that in all the inscriptions which the Apostle 〈◊〉 to any Churches, he doth not at all speak of any civil or temporal Dignities, that the places where the Churches were, had but only ●…on of their spiritual titles, as a Church, Saints, Believers, Beloved of God. And certainly, if we do truly consider things, these Titles do as far trans●●nd all civil glory, as the Heavens do the Earth. The Apostle writing to the 〈◊〉 in all that Epistle takes no notice of the glory of that City, which was the Orbis Domina, and which they usually called aeterna Urbs; he mentioneth their faith, which was known to the whole world, Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all Nations. It is good to consider this; for how few Churches do esteem of, or judge themselves by their Church consideration, but by their civil respects? As they are such a City, such a Corporation, glorying in their Liberties and Charters; whereas the consideration of themselves as a Church, should far more possess their hearts.  
Briefly to understand this, consider  
First, That the Church and Commonwealth, or any civil Society, are two distinct things; the Church is one thing, and the State another thing. In the times of Heathen Magistrates, and while there was outward persecution, by the civil Powers which then ruled, it's plain; for the City of Rome, and the Church of Rome in Paul's time were wholly different. So at Corinth, the civil Magistracy of the Town did not seem to be Christians, the Corporation of the Town was not (as I may say) made a Church. The Christian Religion was not at this time established in Corinth by the City-Laws and Government; only many in Corinth were become believers. So that it's plain, The same Corinthians, as they were a Church, lived by other Laws, and by different principles, then as members of the City of Corinth. As he was a Citizen, so he met in their civil Judicatories, so he acted according to the Laws of the City (provided nothing was against God's command) but as a member of the Church there, so they meet with others in spiritual communion, for holy and spiritual ends. Thus it is in a State, while they are generally Heathenish. But some have doubted, Whether if a Commonwealth become Christian, then there is any difference there between the Church and such a Christian State? Whether then they are not all one? But certainly by the first Institution, and plantation of Churches, by Christ and the Apostles, Churches were founded and embodied; their Officers, employment, and the end of their Society appointed, without any relation to the civil State and Government where they lived. And therefore a Christian State, doth not civilly govern, nor bear the Sword, punishing with death; neither are there supreme Governors, Lords or Noblemen in it, as a Church; for then these should be Church-officers, and instituted by Christ; a Justice of Peace is not of Christ, as a Pastor in the Church. Neither on the other side are the preaching of the Word, the administration of Sacraments, the exercising of Church-censures, the effects of a Christian State, but as a Church. So that it's necessary by Scripture to acknowledge these two, a Church, and the State, as two distinct Societies, though the same men may be members of the same.  
Secondly, It's a most blessed thing, when the civil State and Church are happily united together, so that both in their several stations do promote the Kingdom of Christ. There are extremities on both sides, some exclude all civil Government from the matters of the Church or Religion; as if the Magistrate, and the civil power had nothing to do to appoint any thing in reference to these spiritual matters, which if so, than Kings and Queens could not be nursing Fathers and Mothers in the Church; Then the Magistrate should not be the Custos utriusque tabulae; then holy Magistrates should sin in reforming abuses and corruptions which are crept into the Church of God, which yet Hezekiah and Josiah did; and so likewise Constantine did, to his great praise, saying to the Officers of the Church, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He had an external Episcopacy and Superintendency.  
Then in the second place, there is another extreme error, which is to confound the State and the Church, as if Christ had appointed no distinct Officers or work, but that any man authorized by a commission from the civil power, was hereby enabled to do any Office in the Church, and that Christ had not set Pastors or Teachers in his Church, but civil Governors. Now how blessed and happy hath it been, when these Societies have been friendly complying, and furthering one another. The Commonwealth helping and furthering, defending and protecting the Church: The Church also performing all Church-Ordinances, in such a manner, that God may bless that state, and make it to be as Obed-edoms' house, while he entertained the Ark, Quamdiu respublicae manent hospitia Ecclesiae tamdiu suns duraturae.  
Hence in the third place, The Devil and his instruments have always laboured the ruin of godliness, by making divisions, and using several stratagems to overthrow the harmonious Unity that ought to be in the Church of God, and civil State. In Popery, we see abominable mischief came to Religion by the usurping of the name of the Church; for they excluded the Magistrates and supreme Governors, from any Government therein, and at last pleading exemption from all Obedience and Subjection to the chief powers, though so expressly contrary to Paul, Rom. 13. Thus they make a few only, yea but one, the Pope at last, to be the Church, and then attribute to him a power to dispose of Kingdoms and States, where and to whom he pleaseth, directly and immediately, say some; and those who do most mince it say, indirectè, and in ordine ad spiritualia. On the other side, sometimes the civil State hath been jealous, yea and violently perscuting the Church of God, as if that of Julian were true, A Church and a civil Society could not stand together; as if Christ had commanded such things of his Church, that were inconsistent with, and would utterly overthrow all civil Government. Thus Pilate, he was jealous, because he heard of Christ's Kingdom; and although it be known that his Kingdom is not of this world, that Church power is wholly spiritual in order to men's souls, yet how often are the Governors suspicious about it? But these particulars are of large consideration, and handled by learned Authors. I come therefore to show, That a people's consideration of themselves as a Church, should be preferred above all their civil Glory and Dignity. It ought to be more (as one Emperor said) to be a Member of the Church, than an Emperor of the whole world. The Church of Rome in Paul's time, while pure in the faith, was more admirable, than the City of Rome, which was Queen over the whole world.  
The Grounds why we are to give this pre-eminence to a Church-consideration, 
Reason's showing the truth of it.  are  
First, Because a Church-constitution is supernatural, all is of God in a more special manner, then in civil Societies. For although all civil Powers be of God, and the making of civil Societies, of making Nations and Kingdoms be in an extraordinary manner attributed to him in the Scripture, yet still this is in the course of Nature, but a Church is planted by the grace of God, and it's above the work of Nature, either ordinary or extraordinary, to be made such a Society.  
Secondly, As we are a Church, we have the nearest relation and reference to God; not as a City, or a Corporation are, but as a Church are we his House, his Body, his Vinyard. Neither can we expect such presence of God in our civil Assemblies and Judicatories, as in Church-meetings. The power and grace of God is in a more powerful and special manner discovering itself there.  
Thirdly, Hereby we have greater Titles, and more noble Dignity; Although it's true in the account of the world, nothing is more contemptible. The Church is called the Kingdom of God; we are hereby the children of God; the Covenant of Grace is made with us. So that all who are not of the Church, be they never such glorious, victorious, and wise Nations, yet they are without God, and they are under the Kingdom of Satan, whereas God's Church is the Object of his love, there he is said to delight to dwell.  
Use of Instruction to Believers, who are the Church of God, to consider 
Use 1.  that title and relation they are in as such. Though great, though rich, though honourable, yet let it not be accounted equal to the being one of God's Church. If the Devil should show thee the glory of all the world, promising to bestow it on thee, upon condition thou renouncest thy Church interest, and Church membership, with great indignation refuse it. What high esteem was put upon the being a Roman Citizen? Paul stood upon his Roman freedom in a particular case; but this is nothing to be of that free City, which is Jerusalem from above, even in this Earth. By meditating on this, thou wilt be more thankful to God, that he hath made thee one of his Church, than if he had given all the Turkish Empire to thee, for that is but as Luther said, Mica cani, a crumb to the dog, in respect of the children's bread.  
Again, The consideration of a Church-priviledge and interest, will make thee most to attend to that, in disposing and settling thyself, when at liberty. 
Use 2.  Most people look to live, where the best trading is, the greatest privileges, or best earthly accommodation. But if thou art one free to settle thyself where thou mayest; thou that fearest God will look upon Church advantages as the greatest glory and profit of all.  
Lastly, This will take off all those general thoughts, which do almost reign every where, to consider of men by their Cities and Towns, not by 
Use 3.  their Churches; It's the Town at such a place, the Corporation at such a place, but no attending to that place, as it is a Church of God. Hence it is that we are wholly drowned in the thoughts of ourselves, as a Town, as a Parish in civil respects, but never considering the relation of a Church, and what duties we are obliged unto thereby.  
The two other Observations are to be dispatched in a little room, as 
Why Paul writeth this second Epistle to the Corinthians.  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. 
It is very hard for the Church of God to keep within their proper bounds in Church-administrations.   
Nothing is more ordinary, than to fall from one extreme to another. These Corinthians that were so negligent in good order, that many pollutions were suffered amongst them; insomuch that God's judgements had surprised them for their default herein. Now when awakened to do their duty, they are ready to overdo, and from too much remissness, 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 suitably 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 Minister's duty, not only by personal preaching, but by all other 
It is a Ministers duty to use all lawful means to promote the Church he hath relation to.  lawful ways 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 showeth 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 public preaching, did from house to house, as occasion served with tears, beseech and testify 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 sin a voluntary and unnecessary nonresidence is, in those Pastors, 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 employment, 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 Catholic, 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 Catholic; 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 
How the Apostle could call the Corinthians Saints, when many of them were so foully polluted.  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 spoke 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 briars 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 judgement of charity, because they did outwardly profess their faith and obedience in Christ, even as Paul saith of Sylvanus, 1 Pet. 5. 12. A faithful 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 Paul's concerning Sylvanus; Calvin, Estius and others, do not relate the phrase (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to a faithful 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 judgement 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 supreme 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 canonised 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 twofold principal signification:  

1. To be dedicated and set apart to God.  
2. To be inherently sanctified; and both these applicable in the Text. We 
All that are of the Church are Saints by profession, and aught to be so in their conversations.  may observe,   
That all those who are of God's Church are Saints by profession and dedication, and aught 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 is comprehended under Church Saintship.  what degrees and steps it hath. And  
1. It doth imply, Their being under the external dispensation of God's 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 profane 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 reform. Therefore they are called Saints, because they are all under the Covenant of Grace.  
2. Church-Saintship consists in a dedication, and consecrating ourselves unto God. For our Baptism is the initial Sacrament, and by it we are externally sanctified and set apart to God from the Devil, sin 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 baptised into the Name of the Father, the Son, 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 baptised 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 blood 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 far more dreadful and intolerable, 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 ourselves 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 God's 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 God's Spirit upon their souls, which have a tendency to godliness, or at least a resemblance and show of it. So that in the opinion of others, and many times in their own persuasions likewise, they are true Saints. Now these may well enough be styled 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 enlightened, to have tasted the good Word of God, to partake of the holy Ghost, etc. and yet for all that, such were never true Saints. For such that are so, can no more finally apostatise than true stars 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 God's 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 dogmatise the Apostasy 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 hopeful beginnings, degenerated into such tragical and horrid beginnings. Now whereas the former mentioned, viz. those that are only baptised, that give an external submission to Christ's Laws especially, if (as too many do) wallowing in all the ways 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 wisdom 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 ourselves 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 complete 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 powerful 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. 
WE 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) 
External holiness & Saintship is not enough to bring us to Heaven, without the inward renovation of the whole man.  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 man's heart. Indeed to an external state, and visible condition of Church-holiness, a profession of faith, with submission unto Christ's ways 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. 
Propositions clearing the assertion, 1. There are degrees even in real Saintship.  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 always distinguish between the truth of grace, and the degrees of it. A Saint is a Saint, though but a bruised reed, and a smoking 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 always 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 far surpass others, though true Saints, in gifts and graces, despise and contemn such as are below them, to judge them no Saints, or not godly at all. That there is such a disposition even in grown Saints, appeareth Rom. 14. where the Apostle giveth several Rules to strong Christians, especially, That they judge not, or despise him that is weak; and one reason amongst others is, Because God hath received him. If therefore he be one, whom God hath received, for whom Christ died, though subject to many weaknesses and infirmities take heed of contemning him. Such a supercilious, censorious spirit, is far from the Spirit of Christ, who when he saw one not far from the Kingdom of Heaven, though not yet in it, yet it's said, He loved him, and encouraged him.  
Hence in the second place, This real Saintship is always growing, and aught 
2. Therefore is real Saintship always growing in this life.  to be more and more proficient continually. It is an high delusion to dream of such a perfection, that they are above Ordinances, that they are of so full a stature in grace, that one cubit cannot be added to them. This is to let the Devil get thee up to the pinnacle of the Temple, and then to throw thee headlong into hell; yet such sad delusions have been on some, that coming to the Sacrament, they have said, They have had as perfect love as Christ himself. But this is against the continual current of the Scripture, which presseth to grow in grace, to bring forth more fruit. And 1 Cor. 7. to perfect holiness in the fear of God. Paul himself, though a Giant, to us Dwarves, yet Phil. 3. Accounted not himself to have apprehended, but forgot what was behind, and pressed forward to the mark. Cloppenburge a learned man thinketh, That even Christ himself did feed and nourish his soul by meditating on God's Word, and that in the use of the Sacraments, his faith was more confirmed, for to go through that work of redemption for us. This may seem hard to affirm of Christ, who had the Spirit without measure. But it is very true of every Saint on Earth, though never so exalted and enabled by grace, that he needeth the Ordinances, that he is to perfect and fill up that vacuity and emptiness, which is in him; so that he may say with Ignatius, when going to be sacrificed for the truth, Nune incipio esse Christianus; I do even now begin to be a Christian; to be a Saint, I am but a babe yet, I am but a beginner yet.  
Thirdly, This Church-Saintship therefore doth consist with many imperfections 
3. Church-Saintship though real consisteth with many imperfections.  and weaknesses, so that we need a constant and daily remission of sin through the blood of Christ. This is greatly to be observed, because some have dreamt of such a perfection in this life, that if not always, yet for some time, we may be without any sin at all; and therefore they tell us of Saints in the Church which need no pardon or forgiveness; as if to be a Saint in the Church, and a Saint in Heaven were all one: but our Saviour in directing all to pray for the forgiveness of sin (I say all that are to pray, are to pray so) doth plainly confute this. And the Apostle John saith, That if we say we have no sin in us, we deceive ourselves; and indeed we sin in saying so. And this is the more to be observed, because the dear children of God think this title of Saint too glorious and great to apply to themselves, who are compassed about with such infirmities. How can I be called a Saint, and yet so dull, so sluggish, so froward, earthly, and often disordered in heart? But you are to know, that though Saints, yet we are not to be justified by our Saintship; we need the imputed righteousness of Christ, to cover the imperfections of our Saintship; yea some have not lost their Saintship, and yet have fallen into foul sins for a season. David, Peter, and others, did not cease to be Saints in those sad falls, though their holiness was drawn inward, and as the juice of the Tree in the Winter, was hid in the root under ground; but these Suns were not always in an eclipse, at last they did recover to their greater advantage in holiness, and to be a pillar of salt to all other Saints, Nor to be highminded, but fear.  
Fourthly, To be a Saint is a denomination from our conformity to the will of God, as a rule of our lives. So that if you ask, What is it to be a Saint? It is 
4. Holiness or Saintship is the conformity of the will of man to the will of God.  to be one born again by the Spirit of God, making the word of God to be the rule of all his actions. So that God's Word must try, whether thou art a Saint, or no? not thy own thoughts, or the applause of others can make thee a Saint, but thy life regulated by God's Word. The Papists cry up their Saint Francis, whom they equalise to Christ in many things; but his Saintship must be tried, not by his voluntary poverty, or strict observance of humane traditions, but by a consonancy to God's Word. Thus who ever is cried up for a Saint, still we must examine, How doth the Word, and his life agree? Is he as it were a walking Bible? Doth he will what that wills, and nill what that nilleth? And this further also may inform us, That we are not to make a man a Saint, because of a particular opinion, in some way of Church-Government; as if none could be Saints, but of such an opinion. For the word Saint denoteth, One made holy by the Image of God restored in him; though he may differ from another Saint in a Churchway. For although it be our duty to study out the mind and will of Christ concerning Church-order, and with his Institutions only we may expect his gracious presence, yet such is the corruption and weakness upon the understandings of the best, that though God's Spirit will lead them into all necessary truth, yet they may fail in some accessories, and so one Saint may differ from another, yea and write against another; though such things do prove, as Calvin said of Melancihons' difference from him, Pessimi exempli, of very evil example, and confirm the adversaries of godliness in their dangerous prejudices against it.  
These things thus laid down, let us consider, Why all the forementioned steps of a Church-Saint are nothing without the latter. To be a Saint by the outward Covenant, by dedication to God, by outward profession and vocation: Yea, to be a Saint, having some works of God's Spirit on us, unless we be born of God, and so have holy Natures, holy affections, and an holy conversation; it's to be like the foolish Virgi●s, who have lamps, and those lighted, but want oil. Let us therefore consider, What may provoke us to be Saints indeed. And  
1. What matter of shame and reproach is it, to have the name of a Saint only, 
'Tis a great shame and reproach to have the name without the nature of a Saint.  and nothing else. Thy life, not the life of a Saint, thy words, thy actions, not the expressions of a Saint. Is not this ridiculous, even as when they called the Blackmoors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, silver white? Thou art a Saint in that sense he said, Auri sacri fames; indeed thou art most accursed, and art but a mockery in respect of God and man. As it is a shame, so it is an horrible reproach; even as Revel. 2. there is the blasphemy of some, who said they were Jews, and were not. Thus it is a blasphemy in thee to be externally a Saint, and not really; as the Apostle, Rom. 2. 24. speaking of such, saith, The Name of God is blasphemed among the Gentiles through you. The mischief of the scandalous, profane lives in the Church, hath been the cause not only of Gods eminent judgements upon it, even at last to unchurch them, but also hath been like winds in the bowels of the earth, making a dreadful earthquake. Heresies in Doctrine have not more molested the Church, than profaneness in life. The troubles of the Donatists made in the Church for many years together, was it not because of the profaneness of Christians lives? In our days, What is the great argument against our Churches, that they are no true Churches, that they are the Synagogue of Satan? Doth not this arise wholly from the ungodliness of most men's lives? Call such Saints; you may as well name darkness, light. Yea, what is the cause that the bringing in of any good Order in a Church, the purging out of the old leaven, is such a grievous tormenting matter? Why do generally people dislike and rage at it? Is not all this, because though men are contented with the name of a Saint, yet they cannot endure the practical power of it? So that we may say, the real ungodliness of such who are in the Church, is the cause of all the evil that comes in the Church. Thou blamest this, and that way of Government; thou sayest, Such or such a thing is the cause of all our evil: No, it's the love to men's lust, men would be of the Church, and yet live the life of beasts and Devils: And it is for this general impiety, that even Heaven and Earth may be astonished. Thou cavillest, How can this, or that Practice, or Order be proved Jure Divino? But where canst thou prove thy oaths, thy lusts, thy drunkenness, thy contempt of Godliness to be Jure Divino?  
2. Real Saintship is so acceptable unto God in his Church, that let men 
〈…〉.  have 〈…〉 eminent places, and esteem therein, yet if they walk contrary to this Rule of sanctity, and that obstinately, Christ hath commanded such to be cast out, as utterly unfit to be of such a Society. The incestuous person in this Church of Corinth, is thought by chrysostom to be a man of chiefest place and note amongst them; yet for all that, till he repent and humble himself, they are commanded to cast him out from amongst them: As the Apostle to this Church saith, What communion is there between light and darkness, Christ and Belial? The Pythagoreans were so strict about the manners of those, who were in their sect, that as Origen against Celsus relates, when any of their society had fallen into a foul sin; they did cast him out of their company, and commanded a Coffin to be placed by him, as being a dead man. But the Lord Christ hath commanded, That such who live in the Church obstinately against the manners of a Saint, should be thrown out from his people, and so delivered up to Satan, as being more properly of him, and his way. But because more may in time be said of the nature of this Church-Saintship, I pass it by for the present, concluding with a severe Reproof, even like thunder and lightning against all such, who deride at sanctity and purity: Are there not too many sons of Belial, who make a scoff at such glorious names of a Saint, of a Christian, of a Brother, of a Believer? Wherein canst thou demonstrate thyself to be of the Devil more, than in this one thing? Thy heart rageth, thy tongue foameth at sanctity and purity. What is this but to blaspheme the Scripture, yea God and Christ himself? Why do not such cast off their Christianity, and live with Pagans and Heathens?   

SERM. XXI.  
Wherefore 'tis a Christians Duty to join himself to Church-society; And in what cases he may be excused? What are the false Grounds why some neglect this Duty? The Soul of the poorest Saint is to be regarded, as well as of the richest.  2 COR. 1. 1. With all the Saints that are in all Achaia. 
IT is now full time to conclude this Text. There remain two things more which deserve some consideration:  
The first is occasioned by Calvin's Question upon the place, How is it (saith he) that he distinguished Saints from the Church? Did not these Saint's imbody themselves, that lived in the Province of Achais? Was it lawful for them to live dispersed, and single lives, not entering into Churchcommunnion? To which he answers, That the times might be then so turbulent, and persecution so hot, that they could not gather into a Church, nor have any such public meetings. Now this Interpretation is not necessary. For the Apostle writing to the Church at Ephesus and Colosse, yet doth not use that name, but speaks in the general, To the Saints and faithful Brethren; when yet without question they were in a Church-state there. Yea in his Epistle to the Romans, he makes no mention of them as a Church, but styleth them Saints; which puts Salmeron upon his guesses, Why he doth not give the name of a Church to them? As also, Why he doth not salute Peter their supposed Bishop? Neither may we think that when James and Peter inscribe their Epistles, to the Believers scattered in several Regions, but that they might have occasionally their public meetings to worship God in. Yet though this Exposition be not necessary, we may well 
Saints may sometimes have just reason not to join themselves to a Church, though it be their duty always to endeavour it.  receive calvin's conjecture as probable. For there have been times when the Saints have been forced to hide themselves in Dens and Caves, not having opportunity to meet together, though even that was an heavy burden, and trouble to them. This being granted, we may observe,  
That although it be a Duty for Saints to join themselves in a Churchway, yet there may sometimes fall out such just reasons that may excuse them.  
Indeed voluntarily to keep off from the Assemblies, and to think a private worshipping of God is enough, and that he requireth no more, is both against 
Reason's convincing it to be each Christians duty, to be of a Church.  Scripture-command, and the example of primitive Christians, but when there is some unavoidable necessity, than there is a lawful excuse, That it is a duty for Saints to join themselves in a Churchway, may be made evident from these Grounds briefly:  
First, From the name Church ordinarily given to ●olievers. Now a Church is a Society or Company met together; and therefore it is not lawful for thee to live alone, or be a Minister of Sacraments, and all things to thyself. Even as Aristotle said of him, that would live alone, not joining himself to any humane Society, he must be aut Deus, aut Bestia; It is applicable here, he must be made even like God; that needeth no growth of grace; yea, that is above all duty or homage to God; or else a very beast, one that hath no sense or feeling about a God, and his Worship. The syonymous names also to a Church, doth evidence this; They are called Christ's body; now it's necessary for the members of the body to be joined together, else there cannot be that mutual help and furthering of one another. They are also called an House, and a spiritual Building, wherein they are to be as living stones; and such must be close, and well compacted together.  
Secondly, From the communion of Saints, which is a duty so often prescribed in Scripture; such as to watch over one another, to provoke one another, to comfort and rebuke, if need be. Now how can this be, if Saints be dispersed from each other?  
Thirdly, From the Officers and Ordinances which Christ hath commanded, that do necessarily infer Church-Assemblies. For Pastors and Teachers are appointed to preach the Word, to be constant therein: And how can that be, if there be not public meetings?  
Fourthly, The Sacraments likewise, do not they seal, not only a communion with Christ, but also with one another. So that it would be a sacrilegious violation of Christ's command, for a man to receive the Sacrament alone. The Protestants do justly condemn those Private Masses in Popery, as ridiculous and contrary to the Institution of that Sacrament.  
Fifthly, The examples of Christians, who upon their conversion are recorded to join themselves to the Church, and they continued together praying, and breaking of bread. Yea, in the Old Testament, we see still, there was a constant, public meeting to worship God: and David professeth his joy in those solemn meetings, as also his resolutions, To praise God in the great Congregation. And certainly, as by these solemn meetings God is more honoured; therefore the glorified Saints in Heaven are said to be a Church, Heb. 12. 23. so God hath promised to such meetings an higher degree of his presence, He delights to be in the Assembly of his Saints. So that these public meetings are for our spiritual good, as well as God's glory.  
Though this be so, yet there may be some Cause that may justly excuse 
What are the causes that may justly excuse us from joining ourselves to public meetings.  us. As  
First, Public and violent persecutions, as have been many times in God's Church, than they have not been suffered to have either public or private meetings. Heb. 12. The Apostle mentioneth such times, when he speaks of some, Of whom the world was not worthy of, yet were not allowed a place in the world, but were as so many beasts chased up and down, living in dens and holes of Rocks. Thus it was also once with David, when banished out of Judea, though this was a sad affliction, and he doth in several Psalms bewail his exile from the Ordinances, more than any temporal mercy whatsoever; neither his country or outward accommodations do sit so upon his heart, as that I cannot enjoy God in his Ordinances, as I have done. So then, though they were not actually in any Church-communion, yet because of their desire and wish, they were to be as accounted of it.  
Secondly, It may so fall out, that there be such a malice and poison in the hearts of those that do govern and rule in the Church, that they will excommunicate and cast out those that are true believers from the Church, and will not let them have any Church-society. Now in such cases, if the godly cannot obtain any public Church-priviledge, which yet they desire, this will lie on those that cast them out, Luke 6. 22. John 16. 2. Our Saviour tells the Disciples it shall be their portion, They shall be cast out of the Synagogues, separated from company, even as they did a blind man healed, confessing Christ, whom yet Christ met and encouraged. This then is no new thing. Yea Bernard complained in his time, Heu Domine qui sunt in Ecclesiâ primi, sunt in persecutione primi.  
Thirdly, If there be such a general and universal pollution, that a Christian at least for the present knoweth not what Church to join to, where he can have communion without partaking of gross Idolatry. It's a Rule avouched in the Canon-Law, Causa, non separatio facit, Shisma. Those that would not bow their knee to Baal in Elijah's time, were not Schismatics; for there was a just cause to refuse such Idolatry; if then it be truly with a man, as it was in supposition with Elijah, that he is left alone, Idolatry hath filled the whole Church visibly; in such a case, though that be hardly to be seen, he is to abstain from Church-societies, till God make way for it. For than it is, as if a Christian, should by some accident be cast upon a Country of Infidels and Pagans, as some Christians have been, there cannot be had any Church-society at all.  
Lastly, The Church of God in the primitive times, when many Heathens, and Infidels were converted, had this custom, which I find commended by most; and that was, before the Church would receive such converted Heathens into an actual Communion with the Church, they took time to instruct them, and to try whether they were fit for that Sacrament, or no; and when they were prepared, than they received them. These were called Catechumenoi and Competentes. They were truly members of the Church, as the Protestants maintain against Bellarmine; only they had not as yet the actual admission into it. This custom in Antiquity of admitting none to Baptism, but such as were instructed, doth hold by proportion for the Lords Supper likewise. Seeing now that all are baptised in their Infancy; and whether Parents have done their duties, or that they have sufficient knowledge to come to a Sacrament, may justly be questioned, when we see so much gross ignorance in the Christian Religion abounding every where. Therefore in Antiquity there was Ecclesiastical Confirmation, which was to make search and trial about the knowledge and sufficiency of such, who had been baptised; and if found duly qualified, than they were confirmed. Such care did they use in Antiquity about those that were admitted to Church-society, insomuch that Casaubon, a man of famous learning, saith, It had been well in the Church of God, if men had laid aside many unnecessary disputes, and endeavoured to bring in that holy and godly order, the primitive Church had, especially about the Lord's Supper. And Calvin speaking of this custom of Confirmation, before it was so horribly depraved by after ages, and made a Sacrament, wisheth it were brought into the Church of God again, as that which would make parents more diligent, who now think the institution of their children doth not belong to them; neither would there be such ignorance and rudeness in people, as now thereiss. Insti●. lib. 4. c. 19 Sect. 13.  
In these cases a Saint without Church-communion may be excused. But then there are sinful and unjustifiable grounds of some persons, who do not 
2. Unlawful grounds upon which some do 〈…〉 themselves to any Church-society. 1. From corrupt opinions.  join themselves to any Church-society, and that may be either from a Corrupt Opinions, or a Corrupt Heart, though they seldom be separated from one another.  
First, From a Corrupt Opinion: As, 1. Of those who call themselves Seekers, confessing they cannot yet find a Church, to which they may joy●… For they affirm, That since the Apostles days there are no Churches, and therefore till they can see Apostles, Apostolical gifts and miracles, with the like effusion of the holy Ghost upon persons, they cannot own any Church. But this is against those Texts of Scripture, which speak of a perpetuity of the Ministry, and the duty of receiving Sacraments, till the coming of Christ, which could not be, if there were no Church.  
2. Another corrupt opinion is, of those who call themselves high Attainers. These make themselves above the Church-ordinances, they need them not; yea some Anabaptists in Germany made themselves above the Bible, living wholly upon spiritual revelations, and called those, who would leave to the Scripture as a Rule, Creaturistae, as depending upon a creature. But the Scripture and Ordinances are necessary to quicken grace in the most holy; and there are none so spiritual, but they need them daily to comfort or instruct them; yet such have their public Assemblies, wherein they deliver their opinions to be received. But if people ought to be above all Ministry and teaching, then also above theirs. And certainly, if those places of being taught of God, and having an unction which teacheth us all things, be against our Ministry, it is also against theirs.  
3. There may be a corrupt opinion, which though it be not against Church-communion absolutely, yet they judge it Arbitrary, and not necessary. Of this opinion Grotius seemed once to be; for he is thought to be the Author of that Book, which asserts, Quod non semper communicandum per symbola; and Rivet in his Dialysis against him, chargeth this upon him, that he was not a member of any Church, acknowledging it a just hand of God upon him, that at his death, when a Minister was brought to him, he was wholly senseless: So that he who in his life time cared not for Church-communion, could not have any benefit by a Minister of the Gospel at his death.  
4. The last corrupt opinion, by which men may not join to a Church, may be from a superstitious conceit, whereby men thinking it impossible to have salvation in the world, have imprisoned themselves, as it were, in Cells, and holes of Rocks, thereby to give themselves wholly to divine Contemplation. Thus the Monks, Eremites and Anchorites of old. For though some of the most ancient are excused, as being driven thereunto by persecution, yet the latter seemed to be transported wholly with superstition; and therefore in that they lived solely, not coming to the public Ordinances of God in a Church way, it was not justifiable by Scripture. Indeed if they took their times, to come to public Societies, and receive Sacraments, as Rivet affirmeth against Grotius, Dialys. pag. 106. pleading their example for being of no Church, than they are to be excused à tanto, though not à toto.  
The second unlawful ground of keeping from Communion with Church-assemblies, is, A profane Atheistical disposition, that look upon a Church, and 
2. From corrupt dispositions.  a Church-assembly, as humane devices, to keep men in awe; or if they be not so eminently Atheistical, yet their love to their lusts and pleasures, to the world and contents thereof, make them weary of the Sabbaths, and public Ordinances; as those in Amos 8. 5. When will the Sabbath be over, that we may set forth wheat to sell? How many are there that comes as seldom as ever they can to these public Assemblies, and when they do come, it's but for custom and fashion, not that they ever found any spiritual good, or expect and desire any?  
Therefore let the Use be of Instruction, that as ye are not to rest in any Church 
Use. Of Instruction  forms, or external Communion, to think that the very bodily doing of them will save you. So on the other side, Take heed of voluntarily, and wilfully neglecting the public Assemblies. How have the godly, when banished and driven from them, bewailed their misery, whereas thou dost voluntarily absent thyself? Think how it may lie upon thee at thy death, when thou shalt remember the many Sabbaths, the many Ordinances thou hast neglected; and now if God would give thee but one day, or one hour to make thy peace with him, thou wouldst judge it a great mercy.  
The second Observation is from the Universality, All the Saints. There are none so mean, so inconsiderable, but this Epistle is directed to them, as well as the most eminent. From whence observe,  
That the soul of the poorest and meanest Saint, is not to be neglected. 
The soul of the poorest Saint is as much to be regarded, as of the greatest.   
That as the rain falleth upon the least spire of grass, as well as the choicest flowers; so ought all ministerial planting and watering to be to the meanest plant in Christ's garden, as well as the chiefest. Though Christian Religion doth not abolish civil Polity, nor the distinctions and relations of Magistrate and Subject, of Master and Servant, but strictly enjoineth their respective duties; yet in respect of religious considerations, all are but as one. Thus the Apostle notably, Gal. 3. 28. There is neither bond or free, male or female, but all are one (mark that) in Christ. Christ looketh upon all as one man. And certainly, if Christ in shedding his blood for his people, had an equal respect to the meanest with the greatest, he died for the godly servant, as well as the godly master; the godly poor man, as well as the godly rich man; Then it behoveth all Christians to imitate him in this. Whosoever is a Saint, though he be never so contemptible, do thou own and embrace such; else we do not love the brotherhood, we do not love a godly man, because he is godly, but because he is great or rich, or may advantage thee in the world. Paul will not except, or leave out one of the Saints in all Acbaia.   

SERM. XXII.  
How Grace and Peace, and such like spiritual Mercies and Privileges, are to be desired before any temporal Mercies whatsoever.  2 COR. 1. 2. Grace be to you, and Peace from God our Father, and from the Lord Jesus Christ. 
HItherto we have considered the Inscription; we now come to the Salutation, which is in these words, and it containeth matter of prayer. It is not any earthly or temporal mercy he prayeth for, but what is heavenly and spiritual. The Apostle Paul doth constantly use this Salutation; only in both those Epistles to Timothy and Titus, which were Church-officers, he interposeth Mercy between Grace and Peace. Calvin thinketh he putteth it in his Salutation to Timothy, because of his dear affection and love to him; but why should he do it to Titus also? Certainly it ought to be considered, that only to Church-officers he useth this Salutation. Some think, because the work of the Ministry meets with much malice and froward opposition from wicked men, which made Paul pray, that God would deliver him from unreasonable, absurd men, who are led only by humours and passions, not by Reason and Religion. Therefore seeing those that do faithfully discharge their trust, meet with little favour and love from men; hence it is that he doth in a peculiar manner pray for mercy to them. Others they think the word is inserted, because of the great difficulty of the Ministry, it being a burden too heavy even for Angels shoulders: Insomuch that chrysostom thought, Few Church-officers could be saved. Seeing then the work is so great, so much grace is required to manage it, and the best have failings, therefore they need the mercy prayed for. But this by the way.  
Come we to the Text. In that we may consider, the Matter prayed for: And the Efficient Cause from whom it is to come. The Matter and Benefit is set down in two words, which though but two, yet comprehend all that a godly heart can desire; the first is Grace, the second Peace. In the original there is a defect; and therefore most do supply it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as our Translators, Grace be to you. Though the Apostle Peter in the salutations of both his Epistles, expresseth the word, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be multiplied; and so Estius would supply it here: but there is no inconvenience to keep to the former Interpretation.  
2. There is the Cause of this, which is twofold, God our Father, and from the Lord Jesus Christ. All these parts shall be opened, as we take them in order; only let us first take notice of the Manner and End of this Salutation in the general, That it is not for any earthly or worldly thing, but what is spiritual. The Grecians they used commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Salutations, as the Latins, Salve, and are relating only to temporal welfare. And indeed the Heathens knew no better; but the Apostle would lift up our hearts to higher things. The Apostle James Chap. 1. 1. writing to the dispersed Tribes, useth the word only, Greeting; which made Cajetan, among other reasons reject it, as not Canonical, as if such a Salutation savoured of an humane spirit: But this is no Argument. For the Apostles gathered together in a Council at Jerusalem, sending a Letter to the Churches abroad, use no more Salutation than that, only in that we are to comprehend, whatsoever is more expressly in Paul's Salutation. Seeing then it's only spiritual things which Paul here doth wish to them. Observe,  
That spiritual mercies and privileges are to be desired above all earthly and worldly ones what soever. 
Spiritual mercies are to be desired before temporal.   
The Grace of God, and Gospel peace is infinitely to be preferred before any outward advantage. Psal. 4. 6, 7. when David had represented the natural desire of every man unregenerated, Who will show us any good? He presently demonstrates the clean contrary disposition of those that are godly and spiritual, Lord, lift thou up the light of thy countenance upon us; and, Thou hast put more gladness into my heart, than they have had, when their wine or oil increaseth. By David you may judge of all the faithful; they esteem more of the love of God, and the sense or persuasion of this, more than the whole world. Let the profane brutish men of the world say, as some did in Chrysostom's time, whom he reproveth, Give me that which is sweet, although it choke me. So let me have my pleasures, my lusts, though they damn me. The godly on the other side, if raised up to this heavenly transfiguration, as it were, to have the spirit of Adoption, enabling them to call God Father, and to walk under the light of his grace and favour, they will say, It is good to be here. So that the desires and earnest longings of men's hearts do divide the world into two parts; Some, and they are only few, who with David say, As the Hart panteth after the water-brooks, so do their souls after God. Yea, Their souls break for the longing they have to God at all times. But than others, they seek the things of this world in the first place; Let them have their pleasures, their wealth, their honours, then with the Reubenites they will sit down, and go no further, because they see the Land is a good and pleasant Land, never desiring to go into Canaan.  
To open this Doctrine, consider,  
First, That all the while a man is merely natural and dead in his sins, he is not affected with, nor can he desire any spiritual mercy. Even as dead men are not affected with pleasant sights, or melodious sounds. No wonder then, though we do out of the Gospel show such all the glory of Heaven, yet they will not fall down and worship Christ, because they are no ways sensible or apprehensive of a better good. Can a Worm that crawleth upon the ground live the life of an Angel, or a man? Alas, that knoweth nothing, but to crawl on the ground, and feed on the dust of the earth. Thus it is with every carnal man, speak to him of the savour of God, of the light of his countenance, he knoweth no more what you mean, than the bruit beast doth what reason is. Besides, sin hath so infected and polluted the heart and appetite of every natural man, that he calleth good, evil; and evil, good; he takes sweet for bitter, and bitter for sweet. That as the Swine loveth to wallow in its mire, and delighteth in that, more than in the sweetest garden that is: Or, as they say of those blind Beetles that live in muck and dung, but sweet things do presently kill them; thus it is with every natural man, he is not only not affected, but he is contrarily disposed to heavenly things, Rom. 8. The wisdom of the flesh is enmity against God. The wisdom, the best understanding, parts and knowledge that he hath, is as full of malice against holy things, as a Toad of poison. The Greek word doth not only signify his intellectual, but his practical wisdom and affection; he doth not say, He hath savoury knowledge of heavenly things (Sapientia est sapida scientia;) And as Bernard, Sapiens est cui res sapiunt, prout sunt. Heavenly things savour as heavenly; earthly things as earthly.) But in every natural man his appetite and taste is wholly disordered, he finds no excellency, loveliness in heavenly things, which yet to a gracious heart are matter of exceeding delight and ravishment.  
Hence in the second place, Till a man be regenerated, till he be made a new creature, and endowed with an heavenly heart, he is no suitable subject for these heavenly things. Every one then as he is affected and disposed, so he judgeth; if earthly, than all his affections move that way; if heavenly, than they are turned the contrary way. As you see in mixed and compounded bodies, what element doth most predominate, accordingly is their motion, either upward or downward; now in this regenerate person, his nature is now changed, and he hath a spiritual resurrection, that as the body, when that shall rise, will lose its gravity and burdensomness; for we shall meet the Lord in the Air, even with our bodies. So the soul in this life made partaker of a spiritual resurrection, hath cast off those burdens and clogs, that did press it down to the creature, and ascends up to communion with God and Christ.  
And besides this general Cause, there are some peculiar qualifications, which 
What are those things that peculiarly move the godly to prefer spirituals before temporals  provoke the godly man to esteem the Grace and Peace of God above all things As,  
1. The sense of the sting of sin, and the bitter guilt thereof, is that which makes a man go out of himself and all creatures, to have some supply and comfort. Alas, the soul thus broken and contrite for sin, is like that diseased woman, that had spent all she had upon Physicians, and yet she was as bad as ever, till Christ cured her. So that the grace of God, and Gospel peace is the only oil, that can be poured into this wound. Come to a David, who complaineth, God had hid his face, yea his bones were broken, and all his desirable things perish; and tell him, while thus affected, That he had a glorious Kingdom, many outward mercies and delights he might rejoice in; What good would this music do to his sad heart? Oh it's something else that must cure him! No creature, no wealth can do it, but peace from God; and this made him, while in those conflicts, but getting some victory, breathe out so affectionately, Psal. 32. 1. Blessed is the man to whom the Lord imputeth no sin; not blessed is he who hath the good things and pleasures of the world, who liveth at his heart's ease, but whose sin is pardoned. Thus the guilt of sin maketh him esteem Grace and Peace.  
2. Those spiritual desertions and temptations, which sometimes the dearest of God's children feel, do make them esteem of the favour of God, the possession of that more than any thing. They sit as Rachel, refusing to be comforted, till they have obtained this. How precious was the presence of Christ to the Church? When she had lost him, than she will hold him, and not let him go; as the night, or the eclipse maketh the Sun more precious. Where there is nothing but sense of unworthiness, what is more welcome than grace? Where there is a desert of hell and damnation, where the soul hath cause to expect nothing but the frowns and vengeance of God, there to meet with grace and favour: Oh how welcome is this! Thus the heart which hath continual fears, tumult and war within itself, to have peace, and that with God; such a peace as no outward misery can take away; What unspeakable refreshments are these? It is these dark and cloudy thoughts, that make the least beams of God's face shining upon them more than all the enjoyments of this world.  
3. The experimental taste and sweetness, which they have of heavenly things, maketh them undervalue all things else. If the Prodigal after he had eaten of the satted Calf, and been refreshed in his father's house, had returned again to his husks, how unsufferable had it been? This aggravated the Israelites ingratitude, that after they had eaten Manna, they should desire the garlic of Egypt. The Apostle Peter, 1 Pet. 2. 2, 3. exhorting them, to desire the sincere milk of the Word, to be as much affected with it, and delight in, as children with their milk, he addeth, If so be ye have tasted how good God is; implying, that this tasting, this experimental trial of the goodness and grace of God in Christ, is that which will make them still long for more and more of God. It's no wonder, that natural men are never affected with these Gospel-promises, they never knew better, they were never acquainted with better, and therefore they cannot desire it; but thou hast known how good God is, thou hast had the first-fruits of Heaven and glory upon thy soul, and therefore thou dost still importune for more, and desire more of God's presence, never saying, It is enough.  
In the next place, Let us consider the Reasons, why the gracious heart doth 
The Reasons of it.  thus desire heavenly things above all outward advantages whatsoever. And  
First, Because these spiritual objects have only universal sufficiency and fullness in them, to satisfy and content the heart. If God be reconciled, if he be our God, what then can be wanting to our happiness? Thus David acknowledged, when he said, Whom have I in Heaven but thee, and none in earth in comparison of thee? And Psal. ●3. how contented and happy is he, in having God his God? The creatures they are but as a drop, they have only a limited goodness, but God is the ocean, there is nothing wanting. Hence it is, that because the glorified Saints have a beatifical vision of God, therefore they cannot sin, they cannot immoderately desire any thing else.  
Secondly, These spiritual mercies they are everlasting and eternal. If the Apostle had wished honours, wealth, long life to them, yet all these would have been but for a moment comparatively, they could not have continued with them always; whereas the favour of God, and the effects thereof, they are to all eternity: whom God taketh into his favour, he never casteth out. How many men have been in grace and favour with the Potentates of the world, yet at last cast off, and ended their days tragically? Haman may be a constant instance of the inconstant grace and favour of men; but whom God receiveth into this favour, he will never abhor again: Such gifts as these, are without repentance. Oh then press hard for this, use an holy violence for this! This will never leave thee, till it hath made thee eternally happy. The Manna that was gathered for any day of the week, would last but that night, but that which was treasured up for the Sabbath-day, would continue longer. Thus the things laid up for this life, they will quickly vanish, but what is in reference to Heaven, and our Sabbath or rest there, that will continue always.  
Use of Instruction, To teach us what we are most to desire for ourselves or others. What should Ministers most wish for the people, even that they might have this grace, this peace in the Text? And you should above all things desire it for yourselves: Oh then take heed of such ways, such courses, as drive away God's grace, and his peace! What peace can there be (as Jehu said) as long as whoredoms were in the Land? See that notable place, Isa. 57 21. There is no peace, saith my God to the wicked. What canst thou expect God's grace to pardon, while thou hast no grace in thy own heart? This also teacheth parents what they should in the first place pray for their children, as also friends for their acquaintance, even this grace of God. How 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 Pre-eminence of the Grace of God above all other things.  2 COR. 1. 2. Grace be to you, and Peace, etc. 
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 errors, arise from the mistake of the use of this word in the Scripture; but it would be impertinent to grasp that whole controversy. 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 grossly err, 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 privileges, not because of any thing in ourselves, though never so holy, but because of the mere 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 God's grace, is sometimes put for the Gospel, and the preaching of the Word. This being merely 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 God's Spirit, which were so wonderfully vouchsafed in those days, 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 God's Grace; as Paul did his Apostleship, Rom. 1. 5. because its the mere grace of God, that hath appointed such Offices in the Church.  
Lastly, That which the Roman Church makes the more ordinary sense, that indeed is sometimes, but seldom to be found in Scripture, viz. to signify 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 justify 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 
The grace of God is to be desired before all other things.  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 justify or save us. Let us discover this rich treasure of God's 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, 
Propositions discovering the nature of the grace of God.  yet do not ionally differ. There is his Goodness, whereby he is willing to communicate of his fullness 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 rebel 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 
What the grace of God implies.  from his mere 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 ourselves, 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 God's grace, we must not give so much as the least sigh and desire to ourselves; all cometh merely 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 God's presence. Hence justification and pardon of sin are attributed to the grace of God, because we by our sins might justly have expected God's 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 merely 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 bountiful, and full of love; yet some Divines say, That we cannot call that God's grace to him, because Adam was not in a sinful 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 Son 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 prise 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 God's grace in this spiritual manner? Thou canst not therefore argue God's grace is to thee, because thou livest in prosperity. and hast what thy soul can desire. For these may stand with God's anger and wrath, thou mayest be a firebrand of hell, and one prepared for destruction for all this. Oh then be sensible of that which the Scripture attributeth to God's 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 twofold respect, 1. Efficiently, 
How grace is called the grace of our Lord Jesus Christ.  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 blood hath made a way open and free for grace to manifest itself. 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 gulf 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 mere and only Grace in respect of us, and that many ways, 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 sin forgiven, or pardoned to them, although Christ came as a Saviour into the world. It is therefore mere, and only grace to make thee partaker of this grace, which cometh by Christ. God is gracious, but Christ made way for it.  
5. God's 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 cheerful 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 God's countenance shining upon him, to be under his gracious favour, as you see by David's 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 God's grace comprehends all the comfort, glory and blessedness we can desire.  
6. This property of God, of being gracious, though it hath always 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 Christ's 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 than 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 Sun shineth in its full strength at noonday. So that all those Doctrines, which in these Gospel times do obscure the grace of God, are more intolerable, 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 sins that do keep off this grace of God from us. For though this Sun 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 God's grace. A man that is fully confident in his own righteousness, and the good of his own heart, will always 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 always an adversary to Freegrace; but oh the proneness in all to this sin, especially men civilised, and merely moralised, that are kept from the gross pollutions of the world! You may as soon remove the earth, as such, from their supposed righteousness. The Apostle speaketh it as the general sin of the Jews, Rom. 10. 2. That being ignorant of the righteousness of God, they went about to establish their own righteousness. They would fain set up this Dagon. This is the sweet poison, that is the death of so many; Intus existens prohibet alienum. And when the sensible object is put upon the sensitive faculty, it cannot perceive. And hence it is that there are very few, that do indeed admire and set up this grace of God. If the Prodigal had fared as deliciously every day, as Dives, he would never have desired his Father's house.  
2. Another indisposing thing, to esteem of the grace of God, is the consequent of this, When men are not sensible of original corruption, in the efficacy of it, when they do not see or feel how miserable they are. These two go always together; he that maketh nothing of original sin, hath also as low and slighty thoughts of grace. You see it in Paul, while ignorant of this, what high and great thoughts he had of himself; but when once he came to be anatomised, when once the dark corners of his soul were made known, than who did more long for, and breathe after the grace of God than he?  
3. A third indisposition, which is a natural consequent of the former, Where there is not poverty of spirit, brokenness of heart, and thereby an hungering and thirsting after the grace of God. With such also this hath no precious acceptance, Matth. 11. 28. Come unto me ye that are heavy loaden, and I will ease you. Ho, every one that thirsteth, Come, saith Christ. But alas, where are these tender, contrite, and hungering Christians? No marvel that you see so few crying out, Oh, if we could have the light of God's countenance, if we could but feel the grace of God shining upon us, we would not matter any outward condition whatsoever! Such flowers as these grow but in few places. Christ and his grace are not importunately desired and wrestled for in prayer, because so few are of a contrite hear.   

SERM. XXIV.  
Who are fit Subjects to partake of the Grace of God. As likewise Rules and Scripture-characters of the Grace of God, by which we may rightly understand, and judge of it.  2 COR. 1. 1. Grace be to you, etc. 
WE have heard, That the grace of God is the chiefest and most eminent 
Who are fit subjects to partake of God's grace without.  mercy that we can desire, either for ourselves, or others. We have been informed, who are those capable and fit Subjects, that may partake of this grace of God. There remain some more Qualifications to be insisted upon. And  
First, Such only partake of God's grace without, who have true inward sanctifying grace. For although it be true, that the grace of God without us, is to be preferred and esteemed above all inherent grace, yet these are inseparably conjoined together. None can claim God's grace, and plead the merciful effects thereof, but such who have this testimony, and evidence within. It is true, this grace (as is to be showed) maketh way for itself; and begins the first stone in this spiritual foundation: but then the subsequent effects of this grace, are only to those, who have the inward work of it upon their own souls. And this must be diligently observed, that so wicked and ungodly men may not think to taste of this tree of life: What hast thou to do, to speak of God's grace, to hope in God's grace, who hast no grace in thy heart? Think not, that God will extend it to such as thou art; for than it would be such grace, as would encourage to sin, and embolden in evil ways. Then we might truly take up that resolution, which the Apostle with so much indignation rejecteth, Let us sin that grace may abound. No, the whole word of God speaketh no grace, no peace to a wicked man. It's not the grace of God, but the anger, the fury, and the wrath of God to such persons. Hence Exod. 14. even at that very time, when God is pronounced gracious and long-suffering, it is added, Who will in no wise acquit the guilty; yet who can keep off these swine from running into this sweet garden? Let them live graceless persons, yet for all this, they prefume God will be gracious to them. But be not deceived, God's word is not a lie; thou wilt find the issue to be, as that speaketh. And although thou mayest for the present have much outward prosperity, many temporal advantages, yet the curse and anger of God may be upon thee all the day long for all this. Dives had great store of earthly benefits, but needed as much a crumb of God's grace, as it were, as Lazarus did a crumb of bread from his Table. Therefore judge thy condition, though overflowing with many outward comforts, no better than an hell, till the grace of God be dispensed towards thee.  
Secondly, Those only are preparrd to enjoy this grace of God, who do exercise faith in the promises of the Gospel. For faith is like opening of the window, that lets in this glorious light upon the soul. The grace of God is no otherwise communicated unto us, but by believing, Joh. 1. 12. To them that did believe, he gave them power to become the Sons of God. Rom. 3. 24. Justified freely by his grace, through faith in his blood. So that faith is the hand to receive this precious pearl. And for this reason it is, that God's children are no more filled with this grace; it doth not like oil run into all their wounds, because by unbelief they shut up their souls, and make sad obstructions unto this grace of God. Oh then, if thou who are truly godly walkest in a dejected manner, saying with David, Hath God forgotten to be gracious? Know God is as gracious as ever, yea and as willing his grace should overflow to thy soul, but thou art unwise and froward; thou dost not set upon this great work of faith, which is the key, as it were, to open these treasures of God's grace. Know then, that so much faith as thou bringest, so much of God's grace thou shalt partake of. And therefore it is, That to be justified by faith, to be saved by faith, and to be justified by grace, or saved by grace, is made all one by the Apostle, and he argueth from one to the other; and this way of God's grace, with the manner of receiving, it cometh wholly by revelation. It's alone by the word of God, that we come to know God to be so gracious; and it's alone by the same Word, that we come to know what faith is, and how by that only, and not working, we do receive of this grace. No wonder then, if the troubled and humbled sinner be so longere he comes to be replenished with this grace, that he keepeth constantly in fears and doubts; for till he put himself upon this way of faith, there is not the least cranny in his soul, wherein the least glimpse of God's favour can approach unto him.  
Thirdly, Such are capable subjects of God's grace, that are affected thankfully with the least discoveries and manifestations of it to the soul. The Sun is not more welcome to the world, than the grace of God to a broken, contrite heart. If then the soul come to taste of the sweetness of it, both heart and mouth will overflow in the acknowledging of this grace. And indeed therefore doth the Lord do all out of grace to us, that as the Apostle saith, We might be to the praise of the glory of his grace, Ephes. 1. 6. And that we should show forth the praise of him, who hath called us out of darkness into his marvellous light, 1 Pet. 2. 9 So that there is nothing so comely and beautiful for a soul partaking of this grace, as to be calling upon his soul, and all within him to praise God: Yea, because he cannot do it enough, to call upon all other creatures, Angels and Saints, that they would join with him in this work. And certainly the dullness and negligence of the godly is much to be lamented in this very particular. David discovered this, when Psal. 103. he calls upon his soul to bless God; and in other places, Psal. 18. 2. Awake psaltery and harp, I myself will awake early. Why then is it thus with thee, that in temporal mercies and deliverances thou art so cordially sensible of them? If God of weak and sick, make thee healthful; if he recover thee from the gates of death, if he bless thy outward estate, so that thou art freed from the former straits and perplexities thou wert in: If (I say) God do thus for thee, thou lovest to take notice of it; thou canst with tears and joy speak of God's goodness to thee herein; but for those great and unspeakable riches of his grace, in calling of thee, and justifying of thee, in beginning of grace in thy heart; these things thou dost not meditate of so affectionately as thou oughest to do. How far otheawise was it with Paul, whose heart, was like a fountain never dry, but did always stream forth abundantly in blessing of God for those spiritual mercies. Certainly were this grace of God rightly considered by us, it would put us into holy ravishments, it would take us off from all worldly comforts or discontents. The soul possessed with thankful thoughts about this grace of God, will be even in Heaven itself. Indeed we should account this our meat and drink, and our only blessedness. Oh then abhor thyself, for not being ravished more with this grace of God to thee! Say, Lord, what a stone, what frost and ice am I? yea worse than they; for David calleth upon them to glorify and praise God, and they do it in their kind; but I am forgetful and dull in this blessed work, which is the only duty to be done to all eternity. It may be then thou feelest no more of this grace of God, because thou are no more thankful for the present enjoyments of it; and it argueth thy heart not only too dull and sluggish, but too earthly and worldly, that thou dost not bless God in the first and chiefest place, for the workings of his grace towards thee.  
Lastly, Such only are capable of the benefits of this grace, who do not abuse it, or turn it into occasion of sin. The Apostle Judas 4. complaineth of some, who did turn the grace of God into wantonness. And the Apostle Paul, Rom. 6. 1. speaketh of some, who encouraged themselves to sin, because of God's grace. Oh take heed of falling into this Libertinism and licentiousness. As the swee● and comfortable showers of April breed frogs and other vermin, as well as pleasant flowers: Thus the grace of God, when falling into a broken humbled soul, makes him more godly and holy; but dropping on the wicked and carnal heart, it pampereth him, and nourisheth him the more in his sins. How many spiders get poison out of these sweet flowers? How many do encourage themselves in their profaneness, and go boldly on in their manifest impieties, hardening themselves with the thoughts of God's grace? Thus whereas bitter pills, the judgements of God would have consumed their lusts; those sweet and comfortable things of God's grace, do more confirm them in their impieties. Oh take heed of being wicked, because God is gracious! For thou wilt find, though he be infinitely gracious, and that to great sinners, when repenting and humbling themselves, yet to such as abuse and turn his grace into an occasion of sin, the hottest flames of his anger will fall upon such.  
In the next place, Consider some Rules, how rightly to understand and judge 
Rules how we may rightly understand and judge of the grace of God.  of this grace of God. And  
First, You must know that there are those who extremely err about the grace of God, and yet are directly opposite to one another. The Pelagian, the Papist, Arminian and Secinian; all these do more or less diminish, and nullify the grace of God. For howsoever they have many plausible and specious distinctions, by which they would evade to be thought enemies to God's grace, yet unless we give all to grace, we make it no grace at all. Austin's known assertion is very true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo. The Pelagians of old did deceive the Eastern Church, by granting, That all those were to be anathematised, who did not hold the grace of God necessary to every good work: And the Papists with the Arminians, do carry it so speciously, as if they indeed did set up grace more than their Adversaries. Let not therefore every one that speaketh of grace, be presently accounted Orthodox, and to endure the Scripture-proof and trial. Again, on the other side, there are Antinomians, who do err grievously, though they only would be thought to admire free grace, condemning all as Legal Preachers, and of an Old Testament spirit, that do not speak of grace, as they do. Now God is so gracious these tell us to his people, That he seeth no sin in them, that he doth not afflict for sin. They tell us of such a grace, That God looketh upon us, as if we were Christ himself, and that he doth this from all eternity: That Paul before his conversion, while a persecuter and blasphemer, was as much in the love and grace of God, as after his conversion: That the vilest and most wicked of men, even while they are so, are to receive Christ as a Saviour: That neither sins or good works do at all mar, or make our peace: That faith justifieth only declaratively, by manifesting unto us, That God did from all eternity justify us. These and such like poisonous tenants they affirm, and this (they say) is to preach free grace. Thus you see the grace of God may be opposed on the right hand, and on the left.  
Therefore in the second place, take this Rule, That we must not exalt grace according to our own 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 God's 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 
The Scripture characters of the grace of God.  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 God's 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 than 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 merely 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 cooperate with grace, or make God's grace effectual, than it would be we ourselves, and not God's 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 extol 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 its 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 always 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 God's 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 wisdom, that we may join God's grace and our holiness, to be conscionable in performing of the later, but to rely only upon the former: Especially take heed of such ways and courses that shall put thee out of this warm Sun, 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 God's 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 clothes 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. 
WE 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 War, 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 successful proceeding of all their affairs: But though this is not to be excluded; yet we take Peace in the same sphere with Grace; and as that did relate chiefly to spiritual things, so also must this Peace in the Text.  
By it therefore is meant, the fruit of God's grace and favour, viz. a quiet, serene, and calm, joyful frame of soul arising from the sense of God's peace through Christ, whereby we walk comfortably, boldly, and not daunted under sin, afflictions, or death itself. A most blessed and choice mercy it is, putting a believer into an Heaven, while he is on this earth, his heart keeping (as it were) a perpetual Sabbath and rest within. So that whensoever the godly find diffidence, fears, disquietness, perplexities, troubles and dejections of soul; all this ariseth because this peace doth not prevail, and keep all under in our hearts. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Peace and tranquillity of spirit, some philosophers, especially the Stoics, did greatly aim at, and accounted it the chiefest good; but being ignorant of Christ and faith in him, they took the shadow of it for the substance. Observe,  
That peace from God and Christ, is earnestly to be prayed for, as a special and 
Peace from God and Christ is earnestly to be prayed for, as a very choice mercy.  choice mercy.  
To have an heart so evangelically affected through the apprehension of God's love, as a Father in Christ; that as the young child can sleep sweetly and safely in its mother's arms: So can we as boldly and comfortably by faith throw ourselves into the bosom of our heavenly Father. Oh, why are there such tormenting fears, such tumultuous conflicts, such wars and confusions in thy soul, when such a privilege as this may be obtained at God's hand?  
But to direct you to this Peace, which is a spiritual Philosopher's 〈◊〉 turning all into gold; if we have this peace, than they are afflictions of peace, exercises of peace; yea death is peace then. This quiets and composeth all.  
Let us first take notice of the nature of it briefly. And  
First, This peace lieth in the favour and grace of God, so that his anger and 
Wherein this peace consisteth.  wrath, because of sin, is wholly removed. For where God's wrath is upon a man, where his face is set against him, that man hath no peace, Isa 57 21. There is no peace, saith my God to the wicked. Therefore though wicked men are for a while in carnal jollity, and in much security, crying, Peace, peace to themselves, as 1 Thess. 5. 3. even then destruction shall suddenly surprise them. The very Heathen could say of a wicked man, That though he might be securus, yet he was never tutus: Though he might cast away all care and fear, bidding his soul, as Dives, to take its ease, yet he is never safe; for in the midst of this security, he heareth that dreadful voice, Thou fool, this night thy soul shall be taken away. Let then the wicked men tremble and quake like Belshazzar, for they may see, not one, but many hand-writings, not in a wall, but in the word of God, foretelling them without repentance of their certain damnation. This peace therefore begins first in Heaven, and so descends into a man's heart. God removeth his anger, because of our sins; he is become a gracious and reconciled Father, and hence we have peace. Therefore Rom. 5. 1. it is called, Peace with God; insomuch that if we had peace with all the Potentates of the world; if we had peace with the world, which yet Christ's Disciples shall never have, yet this is nothing to peace with God. For how many have ventured to obtain outward peace, as Spira and others, by breaking this peace; and thereupon have plunged themselves into a very Hell? What peace can any in the world give thee, if God cause his anger to break out against thee?  
Secondly, This peace, as it doth consistin reconciliation with God; so also it hath the sense and persuasion of this, it brings a man to some comfortable knowledge and evidence of this. For although God's anger be removed, our sins be forgiven, and on God's part all controversies are removed against us, yet if we do not know this, if we are not assured our hearts are us much troubled and disquieted, as if God indeed were our adversary. Hence it is that the Spirit of God is sent into our hearts, enabling us to call God Abba, Father. For if we could not do so, it would be as the Sun, though it casts forth glorious beams of light, yet a blind man, because he cannot see it, it is all one, as if it were midnight: so unless the Spirit of God doth make thee to discern those gifts of the Spirit in thee, as by the light of the Sun we come to see the ●…e: so also, though God be our Father, though we be his dear children, yet if we are not assured of this, still this peace is not in our hearts; it must be therefore in God's favour, and our assurance of this faith.  
Thirdly, This peace therefore is not procured or wrought by our own strength. If we would give ten thousand worlds, when our hearts are seorched and burn like hell through the sense of God's displeasure, we are not able to refresh our souls with one drop of it. That as all the men of the world are not able to make the Sun arise, if God forbid it; Neither can the parched wilderness water itself, till God prepare clouds to empty themselves upon it: Thus it is with it ●…umble contrite heart, praying, groaning, crying out for this blessed peace in soul: Alas it cannot come, till God command it. Therefore he is so often called, the God of peace, Rom. 16 20. Heb. 13. 20. And peace is made the fruit of God's Spirit, Gal. 5. 22. Hence it is, that the Apostle in this Text prayeth for it unto God, as knowing the Corinthians can never have it, unless it be given them from above. This therefore should o●● us of ourselves; think not to have it by any works thou dost; think not outward advantages can help then to it: No, it must be by a lowly humble dependence upon God, Descendendo, in Coelum ascenditur.  
Fourthly, As it is wrought by God, so it is purchased by Christ our Mediator. For although he be also the efficient cause of peace, called therefore Isai. 9 The Prince of peace, and The King of peace, Heb. 7. 2. yet he is chiefly called our peace, because by him our peace is purchased, Ephes. 2. 14. Colos. 1. 20. Hence it was, that upon Christ's birth those Angels sang, Glory be to God on High, and peace on Earth, good will towards men. So that had it not been for Christ living and dying to remove the curse of the Law from us, there had been no more hope of peace for us, than the Devils and damned in Hell. Though with Dives we had called but for a drop of water, yet the gulf being not removed between God and us, we could not have enjoyed it. It's then a peace through Christ's blood; we have it at a very dear price: Hence Isai. 53. The chastisement of our peace is said, to be upon him, that chastisement and wounds which brought peace to us. And truly this is much to be meditated on. For what man considering his sinfulness, his unworthiness, can persuade himself, that God will have any peace with such as he is? Do we not see what a laborious work it is to bring the troubled and loaden soul to Christ for ease? How many times ready to despair? What constant qualms and swoons of soul? How often with the Disciples crying out, I perish, I perish? And is not all this, because they think their sins have so offended God, he is so provoked against them, that they can never obtain reconciliation? Doth not this proneness to unbelief and despair, arise from not considering, that the chastisements of our peace are upon Christ? Were we with our tears or graces, to work our peace, than our estate would be incurable? But Christ is our peacemaker; and if peacemakers among men are blessed, How blessed is our Lord and Saviour Christ, who made peace between man and God?  
Fifthly, Faith is the hand to receive and embrace this peace; by believing we come to have this heavenly tranquillity. Those that are strangers to this life of faith, are also strangers to this life of peace. Rom. 5. 1. Being justified by faith, we have peace with God. It's faith that prepareth the way for peace, Isai. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee in perfect peace, peace; peace, as in the original, full and universal peace. But how shall he thus be kept? By trusting and staying his mind on God. So Isai. 27. 5. God there inviteth men to believe, which is emphatically called, a laying hold upon God, Let him take hold on me, that he may make peace with me, and he shall make peace with me. Take hold, as we do upon a man that is turning away from us, and seemeth to be offended with us; but we lay hold on him, entreating him to look upon us. This doth faith; and therefore by it we are said to have boldness. Oh then acquaint thyself more with this life of faith! If you see a tree wither in all its branches and boughs, it is because it dieth at the root: So if you see a Christian abating in his peace, in his joy, in his consolations, it is because faith is weak within. This is the breast that gives suck (as it were) to all the serenity we enjoy.  
Sixthly, This peace, as it is thus wrought by God in us, and received by faith; so it is conserved and preserved by an holy and diligent attending to the exercise of all grace. For although a godly life be not a cause of this peace, yet it is always conjoined with it; and our negligence and ungodliness will be like an Eclipse to this Sun, it will darken and obnubilate the whole soul. Hence this peace, and a wilful course of wickedness can no more stand together, than the Sun and night. The Apostle Peter, 1 Pet. 1. biddeth us, Give all diligence to make our calling and election sure, which is, by adding of one grace to another. Hence Rom. 8. 6. To be spiritually minded, is said to be life and peace. No wonder then if Gods own children do so seldom attain to a calm and peaceable frame; they are doubting and discouraged often; they are cast down and hopeless often; they are full of tormenting fears often; for whence is this? but because Gods own people are subject to dulness, slothfulness, they break their peace, they interrupt this communion, they do not keep the oil always ready to keep the lamp burning. Oh then say to thy soul, why am I a man of so little peace within me? Why do I find like Rehekkah two struggling within me, faith against diffidence, joy against sadness, hope against fear? Is not all this from my own folly and vanity? The way then to keep this blessed peace, is to walk with all diligence in the whole course of all godliness.  
Seventhly, This peaceable calm, and joyful disposition of the soul, is the proper effect and fruit of the Gospel. This is the fi●al and Evangelical temper we under the Gospel, and the Spirit of Adoption, aught to walk in. We may stand and wonder to see, what great expressions Paul useth, Rom. 8. and in other places, concerning the love of God in Christ; how confident and assured of it, how triumphing over all difficulties, as if he were in Heaven already. For the glorified Saints can scarce say more than he doth. And this he speaketh, not in his own behalf, but in the name of all the children of God, they ought to have such peace, assurance, and filial persuasions, as he hath. Now alas, we are like worms crawling on the ground in comparison of him! We spend our days in tumults, fears and disquietness of heart: We are tossed from one temptation to another, and have not this peace, this joy unspeakable, this Evangelical persuasion, and why? but because the Gospel hath not had its full work upon us. Doth not the Apostle, 2 Cor. 3. and in other places, speak of the Ministration of the Law, killing and condemning? Doth he not speak of a spirit of bondage, and of servants as opposite to children? And as the immediate contrary to this, he tells us of the Ministration of the Gospel, and the Spirit of Adoption accompanying it, which Spirit we are to pray for; and are to be transformed more and more from glory to glory, by beholding of the glory of God revealed in the Gospel. Therefore Ephes. 6. 15. We are to have our feet shod with the preparation of the Gospel of peace; We tread among thorns and briers. Now this Gospel munition is the only defence against all hindrances in our way to Heaven. Oh beloved, let us at last know, that the Gospel doth not only consist in an holy, exact, and humble walking, but in a cheerful, peaceful, and gladsome conversation, arising from the sense of God's grace to us in Christ. The Apostle speaketh fully to this, Rom. 14. 17. The Kingdom of God is not meat or drink, but righteousness, peace, and joy in the holy Ghost. You see here the Kingdom of God is not only in righteousness, but in this peace and joy. Did the children of God possess their souls with this truth, they would no more let in unbelief and discouragements into their soul, than they would the prince of darkness, and his Angels? Know therefore, that though thou hast lived so many years under the Gospel, yet till thou obtainest this peaceable calm frame of soul, coming from the love of God in Christ, thou hast not the Gospel-work in its full upon thee. Do not live as if thou hadst only received the Spirit of bondage to fear, but the Spirit of adoption and consolation also. And know this assuredly, That the more any Christian groweth under the Gospel, the more this dispensation affects him, the nearer in communion, and lovely embracements by faith, he cometh unto God as a Father, being able to say with the Church, I am my Beloved's, and my Beloved is mine. And Cant. 8. 10. I was in his eyes, as one that found favour, or peace. being conducted from one room of consolation unto another. As therefore thou desirest to answer the Law of God in holiness, and a godly walking; so conform thyself to the Gospel, by a peaceable and joyful disposition. The Apostle saith, Rom. 10. 15. How welcome are the feet of those who preach the Gospel of peace? And certainly, there cannot be any truth in the world more precious and welcome to this indebted prisoner of sin, who groaneth under the burden of it; then this year of Jubilee, this year of peace, and of a general releasement. Matth. 10. 6. Our Saviour instructs his Disciples, as they did go from house to house, preaching the Kingdom of Heaven, if they did meet with a Son of peace, Peace should rest upon that house. Oh that in our Gospel-Sermons, we did meet with these sons of peace, those hearers of peace, that so it might rest upon them! How can you be under the hot beams of this Sun of righteousness displayed in the Gospel, and yet be so i'll and frozen with fear and unbelief? How can ye be in the shop of this precious ointment, and you not be full of the sweet savour of it? Though the Antinomian abuse this precious Doctrine, crying down the preaching of the Law, and make all that do it to be legal Preachers: Shall we therefore cry down a Gospel-disposition? Neither of these is to be preached to the prejudice of the other.   

SERM. XXVI.  
A further Discovery of the Nature of true Gospel-Peace, with the Effects of it; and some Directions how to attain it.  2 COR. 1. 2. And Peace from God our Father, and from the Lord Jesus Christ. 
WE are treating upon this admirable and unspeakable privilege of Peace from God. It is a Peace from God, and it is a Peace with God. You have heard several particulars going to the constitution of it, there yet remain more.  
In the next place therefore, This peace here prayed for, is a peace in heavenly considerations, because our persons are justified, our sins are forgiven, therefore we have peace. As Rom. 5. 1. there is an external worldly peace, which the natural men of the world only desire; let them live in peace and security, let them have the good things of this world, with the peaceable enjoying of them, this is the utmost of their desire, they think this is enough. We see this notably, Ezek. 13. 10, 16. where the people desire such Prophets only, that will prophesy of peace to them. Peace is so loved, that therefore wicked men do so extremely hate the faithful Messengers of God, because they proclaim no peace to them; they inform them of God's wrath and vengeance against such; now this cutteth them to the very heart: They delight only in such peacemongers, that though they go on in all wickedness and profaneness, yet you must tell them all is well, sow pillows under their elbows, that they may lie down in security. Men that desire to sleep, love not to hear any noise; but the Peace in the Text, is not bred from such base and low materials. When the wicked man is deprived of his pleasure, his profits, than all his peace is gone: but the godly doth many times partake in the most powerful manner of this peace, when they are in the most afflicted and wretched estate, because this peace is within, and upon spiritual grounds. And therefore when the godly many times have most of outward troubles; they do richly abound with this spiritual inward peace. Hence it is that a gracious spiritual heart doth only prise it, and pray for it: The natural man not perceiving these things, which must be spiritually discerned.  
Secondly, Whereas a godly man's trouble may arise several ways, this peace 
What are the principal causes of a godly man's fears, troubles and disquietnesses.  hath a proper antidote and cure in all these respects, from what causes a godly man's disquietness and fears may arise, from the contrary will his peace. As for example, a godly man is very frequently disturbed, because of the sense of God's anger for sin, because he is not reconciled, such and such iniquities have provoked God to hide his face, and this filleth him with all bitterness; he will not be called Naomi, but Marah; but when this peace of God possesseth the soul, than all these dark thoughts do presently fly away, as when the Sun ariseth, the night is dispelled. So that when thou thinkest of God, and art troubled; Thy meditation of him is not, as david's, sweet, but bitter; this wholly ariseth from want of this peace, for that will confirm and settle the soul in all references to God, that will represent him to be a gracious reconciled Father.  
Again, A man's trouble may arise in his soul, from the temptations and oppositions of Satan, who when he cannot hinder God's people in the exercise of their graces, will in respect of their comforts. So that as the Spirit of God is the Comforter, one great work of his being to assure, to enable to call God Father: So the Devil he is the prince of darkness, and he counter-works Gods Spirit. As that is an holy Spirit, sanctifying his people; so he is an unclean spirit, provoking to all sin. Again, as God's Spirit doth comfort and convince us of Christ's righteousness, being the Spirit of Adoption within us, to deliver us from spiritual bondage and thraldom: So the Devil he worketh oppositely to all this; he filleth the heart with sad and unbelieving suggestions; he endeavours to divide between God and us, to make us afraid of him, as being that severe Judge, who will not in any wise be reconciled. Thus he would persuade us, that it is with us, as it is with him, and that there is no more hope for comfort and salvation for us, than for him. But this peace of God doth abundantly fortify against this temptation also; where this peace is, the Devil doth not find the house swept and garnished, but fortified and secured against him, so that he cannot have any entrance. This is the blessed effect of this spiritual peace, that it overcometh the Devil; he commonly entereth into the good tender heart by unbelief, by fears, by propounding doubtful and anxious scruples, and then draweth us into a wilderness far off from God: But this peace from God doth easily quench all his fiery-darts, doth presently stop his assaults, and maketh him not care for coming to us to grapple with us, while we have this spiritual armoury on.  
In the third place, Our disquietness doth many times arise from the relics of original corruption within us. The godly they find many sad discoveries and workings of the root of corruption within them: They find that their hearts are not in such an uniform and heavenly way, as they desire; they often come short of what they endeavour after. And seeing themselves thus foiled often by their lusts, they begin to be full of fears, and of all doubts; they question their own sincerity, and what Rock they are built upon; hereupon they are pierced thorough with many wounding apprehensions; and have no rest in their bones; but when this peace from God, doth begin to stir in their hearts, than all these fears vanish: They see peace with God, and remainders of corruption may stand together, so long as they do not make provision for the flesh, or give themselves up to sin willingly, but are captivated therein, so long God's favour and love is not removed from them. This peace (they now see) is not bottomed upon a pure and perfect heart, free from any evil at all; for then no David, nor Paul, could have peace, but from the grace of God through Christ, mercifully forgiving those failings and imperfections which we are burdened with.  
Lastly, The godly man's peace is many times greatly interrupted from without, because of the hatred and malice of the world: But Christ's peace is an excellent antidote against that also, John 14. 27. John 16. 33. Christ there bequeathes his peace to them, and from this ground, Because in the world they shall have trouble. Let the winds and clouds be never so impetuous, yet they cannot molest the upper region, that is above their reach: So it is here, Let men and Devils set themselves against the godly with all their rage and madness; Let them revile them, imprison them, yea kill them, yet they cannot take away their peace from them. So that unless they could as Black would have done, get God to curse his children: All the curses and violent oppositions of the world, are so far from weakening, that they rather increase and strengthen their peace. Thus you see what large territories this peace of God hath, that it doth extend itself into large dimensions. And oh how blessed and happy is that man, who hath this peace compassing him about in every respect! This is not only Peace, peace, as Isa. 26. 3. but three or four times Peace, peace, from every side, from within and without. Why then is not the true believer more folicitous to possess himself of this crown of mercies?  
Thirdly, This peace of God, arising from God's favour in Christ, hath admirable and sovereign effects, which may move us to the attainment thereof. 
What are the effects of this Gospel-peace.  As  
1. Where this peace of God is, it will wonderfully compose and settle the soul. This is the genuine, and immediate consequent of God's peace in the soul; it putteth the whole soul into an excellent harmony. There are not those waves and tumults, those divisions and distractions of soul, which many times do greatly perplex the godly: Do we not see an universal want of this peace generally amongst believers? Whence arise those troubles, those concussions of soul? Why dost thou need so often to chide and rebuke thyself, saying, Why art thou cast down, O my soul? and why art thou so disquieted within thee? Do not all these things arise, because thy heart is not at rest and quietness within thee? The Heathens speak much of their Socrates, because he was noted to be always; Eodem vultu, of the same countenance; if this were true, it did not arise from this Christian peace, but from some Stoical, or other Philosophical principles, which did speak much to this tranquillity of mind, but yet pleased themselves with the shadow, never enjoying the substance. David doth notably express the effects of this peace, Psal. 48. I will both lay me down in peace, and sleep, because thou Lord alone makest me dwell in safety. Likewise Psal. 23. we have a large description of a serene and pacified mind without any dividing cares of soul. As also Psal. 112. 3. his Heart is fixed, trusting in the Lord. Thus this peace of God keeps all quiet, and subdueth all troublesome insurrections, and motions of soul. Hence Colos. 3. 15. Phil. 4. 17. this peace of God is said to rule in our hearts, and to keep our hearts, as an Army, Garrison, a Strong-hold, so that none dare make any opposition, or resistance. Thus doth the peace of God, it is of such sovereign dominion in our hearts, that it keeps down unbelief, and all unruly passions of soul. Do not then be a Magor-missabib to thy own self, when God calleth thee to peace, do not thou set all at variance, and discord within thyself.  
2. This peace of God worketh as a consequent from the former, a gracious contentation of soul under all conditions and estates. So that whatsoever befall him, he is the Lapis quadratus, he is built on a Rock, nothing can overwhelm his peace; grieved he may be, sadded he may be, because of some passages even from God against him, yet his peace he is never to let go, for that alone makes the soul contented. Though his conditions alter, and he is tossed up and down several ways, yet because of peace with God, he can follow the Apostle Paul, and though with disproportion say, I know how to abound, and how to want; I can do all things through Christ that strengthens me, Phil. 4. 12. Whereas if this peace of God be taken from the soul, then is the heart of a man like one burning in an hot fever, tossing from one place to another, hoping to find some ease, but can obtain none.  
3. This peace of God filleth the heart with joy and boldness at the throne of grace. For as when the Sun ariseth, the dark clouds they are scattered; Thus when the peace of God doth shine into our souls, than the heart is filled with joy in the holy Ghost, 1 Pet. 1. 8. it is called unspeakable joy, and full of glory: Insomuch that such who live in this manner, have Heaven and eternal life already begun in their souls. It is not according to the Spirit of God, that thou shouldst be heaping up sad thoughts against thyself; God's Spirit is a comforting Spirit, as it doth all in us for holiness, so also for consolation. It is not Spiritus Calvinianus, but Papisticus, that may be truly called Melancholicus; for the Calvinist Doctrine preacheth and presseth the assuring work of God's Spirit to the soul, the certainty of perseverance to such who have been partakers of the least true grace; but Popish Doctrine and others commend doubtings, deny certain perseverance of the true Saints; and therefore upon this account, as well as for other reasons, they may be rejected, because they tend to the utter overthrow of the consolation of God's children. Oh then know, that a spiritual life, is a life suitable to the Spirit of God, is a comfortable glad walking, as well as an holy, and a sanctified one.  
Lastly, Where this peace from God is, there is a greater incentive and quickening to all holiness and godliness. There the soul is carried out with more fervency and activity, scruples and dejected thoughts, they are like the taking off the Chariot-wheels; there cannot be such improved godliness, such zealous and laborious expressions of love and thankfulness to God, as when this peace of God ruleth in our heart. The fire doth not more easily dissolve the frost and ice, than 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 Giant run 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 fight 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: 
Directions how to attain this peace.   
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 Abraham's 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, stupefied consciences: Now these find no trouble, no aches, or pains of heart, because of sin, 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 sin, 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, Persuade thyself of those Doctrinal Truths against the contrary Errors, 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 acceptableness of such a quiet and joyful spirit unto God himself.  
Fourthly, Regard God's 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 do reign in thee.   

SERM. XXVII.  
Of the Names of God; 'tis 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. 
WE 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, 
Of the names attributed to God in Scripture.   

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 run, 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 rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet in the New Testament, Christ is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially when named together, as is to be showed 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 fullness 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 completed; 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 signify the One Nature, and Three Persons. For though from the plural number merely, we cannot pitch upon the number three more than four, yet from other places joined to this we may. So then, as God in making of man, spoke 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 attributed to the true God only, and he alone is here said with Christ, to be the Author of that Grace and Peace we have. From whence observe,  
That God alone can vouchsafe this grace and peace to his people. 
God alone can give grace and peace to his people.   
This is part of Gods Regalia, There are many things that the creatures can do as second causes; but here God is the alone efficient. We remain, as it were, in so many tormenting Hells, till God cause his face to shine upon us. Hence (you heard) God is called the God of peace; and as it followeth in the next verse, The God of all consolation. As therefore God is the fountain of holiness, so that there cannot be the least degree of holiness wrought in thee, without it come from above, thou hast no freewill or power of thy own to procure it: So it is in matter of consolation and peace. There is not the least drop of comfort can fall into thy heart to refresh it, till God pour it into thee.  
I shall briefly mention some grounds of this, because it will be more largely handled in the next verse.  
First, God alone can give this grace and peace, Because he was at first the 
Reasons.  maker of the heart, he is the Father of all flesh, and of all spirits. Having therefore such an immediate dominion over the heart of man, to put into it what he pleaseth, to raise up what affections he will; no wonder if he alone giveth comfort. Elihu speaketh fully to this, Job 35. 10. None saith, where is God my maker, that giveth songs in the night? In the night] when the soul may be most possessed with sad and dejected thoughts, even than he can give songs, and that because he is a maker: That as he who maketh an instrument of Art, the Clock or Watch, he can make it strike, when, and how he pleaseth; if there be any hindrance in the motions of it, he can presently rectify it, because he made it; thus it is with God, he knoweth all the workings, and turnings of thy heart, he made every power and ability of thy soul, and so he alone can fill it with joy or bitterness, as he pleaseth. Though our hearts be not in our power, yet they are in God's power, and what he bids it think, it thinketh; whereas we have not our own thoughts and motions in our own power. It is God therefore that made the heart, who can make it peaceable and joyful.  
Secondly, God alone must be the fountain of all grace and peace, Because he alone is the person offended. When we sin, it is he that is provoked, it's his honour, and his Law that is despised; and therefore seeing not the creatures, but God himself is chiefly offended, till he be reconciled, we cannot have any true and certain peace. That as it is with a Subject, who hath offended the Prince, it lieth in the Prince his power only to be gracious, and to give a pardon; though all men in the Nation should give it him, yet if not ratified and confirmed by the Prince, whom he hath offended, he looketh upon his condition as helpless: Thus the foul troubled for sin, though all the world give him peace, yet that will not satisfy him; his thoughts are daily, What doth the Lord say? Besides these, as you see in David, though he greatly offended, and injured man, being guilty of blood; yet he cryeth out to God, Against thee, thee only have I sinned; and earnestly prayeth, God would not hide his face from him, Psal. 51.  
Use of Direction, To all contrite broken hearts, who like that woman troubled with the bloody flux, have spent all they had upon Physicians that could do no good. Thou hast thus many years been bowed down, a stranger to all joy and peace, look up to God more, know he alone can give thee true joy. For this reason we see David and others, still making their addresses to God, That he would make the bones that were broken to rejoice, that he would make the parched wilderness to be like a pleasant spring, for otherwise they are undone and miserable, till he looks upon them. Now then, if God be the only cause of thy peace; take heed how thou provokest him; better offend all the world than God. For the world, though it rage and persecute thee, yet cannot deprive thee of this peace; but God hideth his face in a moment, and then thou must needs be troubled. Therefore do not think to get this grace and peace from thy own works and doings, but imitate David, who said, He would hear what the Lord will speak, Psal. 85. 8. for he will speak peace to his people. Thus we are to be attending more to the voice of God in his Word, by his promises speaking to our comfort, then to our own hearts; thou wilt hear what thy own perplexed heart speaks, or what the Devil speaks, which always suggest matter of terror and diffidence, and dost not hearken to what God by his Spirit through his Word speaketh to thee. Only take the caution along with thee, the Psalmist giveth, If God have spoken peace, take heed of returning to folly. Sin may in that particular be well called folly, for thereby we unsettle our souls; we that had the quiet enjoyments of God, and his embracements of grace, for some sin that pleaseth or tickleth but for a moment, do cast ourselves into darkness and misery. So that then sin is especially folly, when we have once experimentally tasted the good grace of God, and then afterwards voluntarily chase it away by our own carelessness. Oh how long mayest thou with tears and cries pray for light and comfort again ere thou canst enjoy it?  
In the next place, God is here described relatively, a Father. The word Father is sometimes taken absolutely, as it denoteth God the Creator and Governor of all things; sometimes relatively, as denoting the first Person in the Trinity. Although the Socinian flight this distinction, denying the Son to be called the Father, unless once, Isa. 9 which they would wrest to another sense, and that the holy Ghost is never called Father; yea, that the Father is never called Father in respect of the first creation of all things; but because of his fatherly love and care to the things created; yet these things might be cleared against them, were it in our way so much. Here indeed God the Father is named relatively, and not so much from the first creation, and making of all things; as from the Covenant of grace, whereby through Christ we are made his sons, and what Christ hath by nature, we have by grace. So that the paternal relation here mentioned, is more peculiar and sweet, than that general one to all the creatures, even wicked men, who yet are preserved by him, and like Ishmael have many gifts, though they have not with Isaac the inheritance. Observe,  
That God is a Father in a more peculiar and special manner to those that do 
God is a Father in a more peculiar manner to those that believe.  truly believe.  
The Poet said, We were God's offspring, who knew not 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 
what it is for God to be our Father.  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, than we are sons, Sons by Adoption, and sons 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 mother's 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, than we need the Spirit of God to assure us of this, to make us believe it; of ourselves 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 enableth 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 Devil's 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 chastised us, how much rather our Father after the Spirit? which cannot miscarry, or err in his afflictions upon us.  
To this Doctrine let us add 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 
God is a Father to the weakest believer as well as the strongest.  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 merely because they are one, but one ●o believers. All believers have but one Lord, one Spirit, one God, and therefore are to manifest this unity.  
Use. From both the Doctrines joined together of Direction, with what Evangelical, quiet, and joyful 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 Son 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 conjoined with God the Father, in bestowing of these spiritual mercies.  
In the words therefore we have the Description of Christ, 
Christ to be prayed to for grace and peace,   

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 privileges. And hence also it followeth, That it's our duty to pray to Christ, seeing he is the Author of such mercies. The blasphemous Heretics of late have differed among themselves, Socinus and Franciscus Davidis about praying to Christ. The later denying it lawful 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, etc. So that it is lawful; 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 commanded in the Old Testament. We see by this Text, that if Christ be the fountain of grace and peace, as God the Father is, then are we to pray to one, as well as the other, or to the Father in the Name of Christ. The heretical exception against this place is, That because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the original, therefore he would have the word Father relate to Christ, as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our; as if the sense were, From God our Father, and the Father of Jesus Christ. Indeed our Saviour doth say, I go to my Father, and your Father, John 20. 17. But then he saith, my Father in the first place, whereas here in the Text, it's said, Our Father; and afterwards in the heretical opinion should follow, The Father of Christ; but that Christ in these salutations is meant as a conjoined cause is very evident, John 2. 2. where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed from the Father, and from the Lord Christ, the Son of the Father.  
A second cavil that needeth a vindication, may be, in that Christ is said to be Lord, as distinguished from God: Therefore it may be thought, that Christ is not God. To this it's answered, That it's true, in the New Testament, though Christ be sometimes called God, yet the more common title given to him, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially when God the Father, and Christ are mentioned together, but as when Christ is called Lord, it doth not exclude God the Father from being the Lord also: So neither when God the Father is called God, doth it exclude Christ from being God. But you may say, Why doth the Scripture, if Christ be God, and the fountain of grace, as well as God the Father, always put Christ after God? The answer is, That though absolutely as God there be an equality, yet when personally considered, so that divine order is attended unto, whereby the Father is of himself alone, but the Son of the Father, especially if we consider Christ as Mediator: so although God, yet because in that work he is God-man, and in that office inferior to the Father; hence it is that the Scripture speaks of him as the fountain, and Christ as the stream, or rather second fountain; That of God are all things, and by Christ are all things. It is good to understand these mysteries, so far as the Scripture is a guide to us, that we be not involved in those damnable Socinian Doctrines which overthrow these fundamentals.  
That which I shall observe is from the relation attributed to Christ, Lord, viz.  
That Jesus Christ is a Lord. 
Jesus Christ is a Lord.   
Thus he is often called in the Scripture; yea Revel. 19 16. he is said to have on his thigh this name, King of kings, and Lord of lords. So 1 Tim. 6. 15. The blessed and only Potentate; the King of kings, and Lord of lords. It's observed, that these titles were given to the Persian Monarches, because of their transcendent dominion; but here it is applied to Christ transcendently, even to them also, for he is said to be the only Potentate, as if none were Lord but him. Hence it is noted of Augustus, as a providential thing, That the year Christ was born in, he refused to be called Dominus; and so some Christian great men, would not be called Domini, but Domini diminitively, out of reverence to Christ; but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Lord may be attributed to men, as well as King, and head, so that still it be acknowledged, he is Lord of lords, and that none is Lord like him.  
But let us briefly open this Doctrine, that thereby our hearts may be more raised up with this greatness of Christ; for he is a Lord not only for his own great dominion and glory; but for the believers good and benefit; it is matter both of great comfort and encouragement, to know that Christ is Lord. And.  
First, We are to consider, That Christ hath a twofold Lordship, Kingdom or Dominion; The one Divines call Natural and Essential; The other Dispensatory and Mediatory. The former he hath as God, and so is Lord in the same sense, that the Father is Lord. The second he hath as he is Mediator, God-man; and therefore it is in some respects distinct from the former, God the Father is not Lord in that peculiar and proper respect, as Christ is. For although that be true, which Divines say, That Christ's natural or essential Kingdom, doth virtually and eminently contain all that his Mediatory doth, yet there is some formal respect to be made. Now as Christ's former Lordship and Dominion was natural and necessary, so this may in some sense be said to be given him; or as the Scripture saith, Act. 2. 36. He was made by the Father both Lord and Christ, appointed to be the Lord, and the Head of his Church: Not that this doth any ways evacuate his Divine Nature; as if because he were made Lord, that therefore he was not so essentially, for nothing was given Christ to perfect him; what he received of his Father in time, did only manifest that he was God: for none can be Lord and Head of his Church, but he who is truly God. If therefore as he is Mediator, it be said to be given him to be Lord, and to have a Name above all Names, yet this doth not deny but prove his Divine Nature, because none but God can have such power, and do such things.  
Secondly, This Official, or Mediatory Kingdom hath its degrees; it is militant and triumphant. Militant, and so the Lord Christ hath not as yet subdued all his enemies under his feet; it doth not follow, that Christ is not Lord, because every thing is not wholly conquered, because there is sin and the Devil working still. For as David was King, although still there was a great part to be conquered by him; he was King at Hebron, when he was not made King over Israel, yet he had a right to all, before he was in actual possession: So it is with our Lord Christ, he is made Lord over all, only there is time required, to bring all things in subjection to him. And as for his Triumphant and consummate Kingdom or Lordship, that will be at the Day of Judgement; when having saved all his people, and overcome all their enemies, than he shall take the triumph of all his victories. And here we may take notice how to understand that difficult place, 1 Cor. 15. 24, 25. where Christ is said, After all enemies are subdued, to deliver up his Kingdom to the Father. The Socinians urge that, to show that his Dominion and Kingdom will be but for a season, whereas the Scripture in many other places, maketh his Kingdom to be without end, Luk. 1. 32, 33. To reconcile this therefore you must know, That the Apostle doth there speak of Christ's Kingdom as it is militant, and in respect of that Dominion and Government, which now Christ useth in his Church, not in respect of the Lordship and Dominion itself, Christ shall never cease to be the King and Lord of his people; only that manner of Government, which now Christ exerciseth shall cease, all Ordinances and administrations, the Ministry and Sacraments, yea all Magistracy and Civil Power, that God might be all in all; for than we shall not mediately by Christ approach unto God, as we do here, but immediately, yet so as all glory and honour will redound to Christ.  
Thirdly, Christ was thus a Lord in the state of his humiliation, even in his very Infancy; as well as after his exaltation and resurrection. And here again the Socinians blaspheme, denying, That Christ was thus a Lord till his resurrection. But although indeed the Scripture doth often attribute this glory and great name to him after his sufferings, and upon his resurrection; yet that is not because he was not so before, but partly because then there was a glorious manifestation of his Dominion. The Sun did not appear so admirable in his eclipse: Christ in the state of his humiliation did not so fully and palpably discover this his greatness, yet for all that he was endowed with it; and Christ doth acknowledge himself to have a Kingdom to Pilate, even before his sufferings: Yea at his birth, the Wisemen came to worship him as Lord and King; and when he road in triumph into Jerusalem, that Prophecy was fulfilled, Behold thy King cometh to thee. And certainly if then he was a Saviour, and the Messias, he must needs be also Lord and King. Yea, in the greatest expressions of his humane weaknesses, as in his birth and death, there was also powerful demonstrations of his Divine Majesty. Neither is Vorstius his Objection of any value, That because Christ in his Infancy had not that wisdom required to govern, which afterwards he did grow up into, therefore he could not be Lord: For in Christ, while an Infant, were hidden the treasures of all wisdom, though these were not actually to be put forth, but when there was an occasion to do so. There was no defect in Christ to be Head of his Church, while a child, because even then he could put forth whatsoever was required at that time to govern the Church with. And indeed to argue, that he was not Lordor King, because he did not actually put forth himself in that way, is absurd; for kingly or lordly actions did not make him to be a King or Lord, but because he was Lord and King, therefore he did as he pleased put forth such actions. Certainly the Apostle calls him the Lord of glory, even while they crucified him, 1 Cor. 2. 8. And the Socinians themselves acknowledge him upon his ascension to be Lord of glory, when yet the greatest instance of his lordly power is still to be accomplished, which is the judging of all mankind, at that dreadful Day of Judgement. Christ then was always Lord, both in his state of humiliation, and also of his exaltation.  
Fourthly, This lordly power which Christ hath, extends to all things in the world, he is Lord over the whole world. He is the universal Monarch; for God hath given him all the kingdoms of the world, Rev. 11. 15. The kingdoms of this world are there said to become the Lords, and of his Christ: Yea in some sense this great Dominion is given to every Saint, Revel. 2. 26. To have power over all Nations, even as he hath received of the Father. Hence it is said, John 5. 22. That the Father judgeth no man, but hath committed all judgement to the Son; not that the Father hath wholly abdicated himself from the government of the world, as the Socinians say, but because Christ as Mediator is subordinate unto him in this administration. Christ therefore hath an universal power over the whole world; And whereas learned men say, One man cannot be universal Governor over the whole world, much less over the Church, because no man can have those qualifications fit for to discharge that Government: yet in Christ this doth not hold, because he is God as well as man; but this Dominion of Christ, in respect of his Church, is of another nature than that of the world, for he rules the world with a rod of iron, breaking every thing to pieces that shall prejudice his Church: So that this power over them is wholly coactive, as they do not willingly own or submit to him as a Lord; so he doth by his omnipotent power keep them under, and makes them servants and vassals for his work, and to bring about such glorious ends, which they never intended, or shall have any benefit by, as those that built Noah's Ark, were not preserved in it. But to his Church, there he holdeth out a Sceptre of grace. For as they do willingly own him as their King, submitting to his order and laws; so he taketh special care over them, and they may more safely lay themselves down under his protection, than under the greatest Potentate in the world.  
More might be said Doctrinally about this Dominion of Christ; but let us consider what comfortable and useful improvement is to be made of it. And  
1. Is Christ thus a Lord, and that above all Lords? Then what ground is here for our faith under all discouragements and affections? How little dost thou posfess thy heart with this Lord of glory? Dost thou doubt about the pardon of sin, conquering of corruptions, preservation under temptations? Is not all this, because thou dost not remember Christ is Lord of Lords? Will not he bear thee up? Doth he want either knowledge or power? Especially this should encourage us in any work for him. Thou fearest the frowns of man, the oppositions of man; thou doubtest thy cause will sink, and is not all this, because thou lookest upon earthly power as greater than Christ's power? Was ever any temporal lord able to do such things, as the Lord Christ? Never than saint or be discouraged under his work.  
Use. 2. If he be our Lord; then here is ground for duty, as well as for comfort. Joh. 13. 13. Ye call me Master and Lord, ye do well, saith Christ; but from that consideration he puts them upon duty. And certainly, i● Christ be our Lord, where then is our honour, our obedience to him? May not he impose what duties, enjoin the Church what Laws and order to walk by, he pleaseth? Shall we be our own lords? Our tongues, our hearts are not our own, but our Lords. Take heed of being in the number of those who shall deny the Lord that bought them, 2 Pet. 2. 1. for such as do so, bring upon themselves swift destruction. if he be not thy Lord in grace and favour, he will be thy Lord in wrath, and in thy confusion. They that said Psal. 12. 4. Who is Lord over us? found that God would be above them.   

SERM. XXIX.  
Of the Duty of Thankfulness, Blessing and Praising God for all his Mercies.  2 COR. 1. 3. Blessed be God, even the 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 itself, 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 twofold, 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 pass 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 always upon God as angry, as ready to destroy, bring with the widow its cruises, and fill them with the pleasant oil, that will run out of this Text. Certainly, if David say of God's word in general, That it's sweeter than the honey or the honeycomb, much more is it applicable to this verse.  
I shall begin with the Praise itself, 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 God's 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 careful in praising of God, as praying to God.  
To open the word, the Scripture speaks of a threefold Blessing: 
Of a threefold blessing spoken of in Scripture.   
1. Of God's 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. God's benedicere is benefacere, his words are works: but our blessing (as Aquinas on the place) is only recognoscitium, and expressivum, an acknowledgement only, and celebration of that goodness which God hath.  
3. There is man's blessing of man; and that is twofold, either Charitatiuè, 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 Potestatiuè, and that is, when Parents and Ministers, such as are in Office and Power, do bless their Inferiors; and this God doth more solemnly ratify 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 graceful 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 signify, 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 
It is a Christians duty to be much in praising God.  ought to be careful 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 cheerful, humble and thankful 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 enjoineth, 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 thankful spirit; what will enable 
What goeth to the making up a thankful spirit.  us, that we shall not always lie among the tombs (as it were) affright ourselves with our own sad thoughts, but entertain comfortable and thankful thoughts, which shall constantly lodge in our souls. And  
First, To this duty of blessing of God, there is required, as the foundation stone, A deep sense of our own unworthiness of the least mercy that God bestoweth upon us. That is excellent of Jacob, Gen. 32. 10. I am less than all thy mercies. A man that would shoot his arrow high, draweth it backward first. The lower we are in our own eyes, the more unworthy in our own thoughts; then a very crumb of bread, a very drop of water will be acknowledged a great mercy. Arminian, Popish and Socinian Doctrines do all hinder a man in his thankfulness, because they do not in a Scripture way, levelly the mountains of our hearts; they leave something of our own still, that we must secretly uphold ourselves with. When God gave the people of Israel, Canaan, Deut. 9 4. How zealously doth Moses endeavour to take them off from their own righteousness? They must take heed, that they have not the least thought in their hearts about their righteousness. Oh then consider, what is that Locust and Caterpillar, which devoureth all the sweet fruit of thy praise, and thy joy in God? Is it not want of a true consideration, how unworthy thou art? Wouldst thou not call thyself beast for murmuring and grieving under any burden God layeth upon thee, if thou hadst a feeling of thy meanness and lowliness? Those therefore who are constantly in a tender feeling and apprehension of their own unworthiness, if God give them the least temporal mercy, but especially if they have a drop of any spiritual mercy; that the light of God's countenance, though but in glimpses shine upon them, they cry out, Who am I Lord, and what am I that thou shouldst visit so unworthy a wretch?  
Secondly, He must not only be sensible of his unworthiness, who would affectionately bless God at all times, but he must also consider what wrath and vengeance he doth deserve. Oh this would be like fire in thy bosom! This would quickly cast out all those troublesome and disquiet thoughts: What, Oh my soul, art thou disquieted for want of this or that! What is thy own, but hell and eternal torment? Are any soul-mercies, are any body-mercies thy own? Canst thou claim a right to them? No, the Law curseth thee, because thou dost not continue in all things commanded; so that thou mayest be cursed in soul, in body, at home and abroad. Nothing but temporal, spiritual and eternal curses might compass thee about. Now then, if when God might thus curse, and damn thee, he doth bless and pardon thee; What joyful songs should this fill thy heart, and mouth with? I have deserved death, but behold life: my merit is hell and damnation, but the gift of God is grace and peace. As a malefactor, when thou mightst justly expect punishment, behold God doth to thee as to Joseph, who under expectation of punishment is raised up to the highest honour in the Kings Court. Oh then, awe thy soul, saying, Why am I so foolish and bru●●●sh? I am not in hell, I am not howling in those eternal flames, which I might not be kept a moment from; and yet how impatient and unquiet is my heart? A full persuasion then of what we deserve, will provoke the soul to a cordial blessing of God for every mercy.  
Thirdly, There is required the regeneration and renovation of the whole man. As a wicked man cannot pray to God, so neither can he praise God. Therefore though natural men may have it often in their mouths; they bless their good God, and I praise my God; yet to praise God requireth a principle of grace within, a supernatural root, as well as to pray to God. Indeed they may externally sing Psalms, and give praise to God, even as they pray; but all this while, there is nothing at the root, all is dead within, Psal. 147. 1. Praise is comely for the upright. It's a comely suitable thing for a man of an upright and gracious heart, to bless God; but for a carnal profane man, it is as unseemly, as a pearl on the swine's nose; God is dishonoured, and not pleased: Oh then, that this might awaken every natural man! Thou canst neither pray to God, or praise him: Thou canst neither receive gifts from God aright, or return praise to him aright. So that this must be looked to, as the principal and chief of all. Hath God put his own image into me? Hath God bestowed the life of grace upon me? Then praise is seemly and comely for me. Even amongst men the Rule is, Laudari à laudat is laudabile est.  
Fourthly, To bless God and praise him, there is required an heavenly raised frame of soul. For though the principle of Regeneration be the foundation in every one, whereby he is enabled to bless God; yet that is more remote, and habitually only. Hence it is that many of God's children, though in a state of grace, yet are not in a praising, thankful temper; they are as so many clods of earth; they are not affected with God's goodness; their souls are not enlarged, and therefore they mourn, because they are such blocks and lumps of earth. Therefore besides the fundamental principle of Regeneration, there must be proxim and immediate dispositions, which are as the whetting of the tool; like the Cocks stirring of himself, and clapping of his wings before he croweth: and of all dispositions an heavenly heart is the most excellent. Why is it that in Heaven the glorified Saints do spend all eternity in blessing and glorifying of God, and are never weary of it? Is it not because all is made perfectly heavenly within them? If the earth, though a dull and heavy element be at last transmuted into air or fire, it loseth its former gravity and dulness, and ascends upwards. Thus the soul when freed from the clogs and burdens of the earth, doth with more ease and speed lift up itself too God. The Lark all the while she sits on the ground, scarce sings, but when she riseth from the Earth, and the higher and higher still she flieth, the more sweetly and earnestly doth she sing: Thus it is necessary, if thou wilt really and daily bless and praise God, then raise thyself above the Earth. The nearer to Heaven thy heart comes, the sweeter will thy meditations be, the more joyful will thy thoughts be. Hence  
Fifthly, Joy and gladness of heart is required to bless God. The Psalmist often calls to sing with joy. And the Apostle; Is any man merry, let him sing Psalms? Jam. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they say, cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That heart which is filled with grief and sorrow, is in no disposition to bless God. As the strings of musical Instruments, while wet and moist, are not prepared to make any melodious sound. To bless God with an heavy heart; to praise God with a troubled disquieted soul, is to contradict with our hearts, what we say with our mouths. Consider then, that though it be thy duty to humble thyself for sin, to confess and bewail thy iniquities, yet it is also a duty, To rejoice in the Lord always; and till the heart be fitted by this joy, thou canst nor bless God with that hearty affection as thou oughtest to do, Psal. 103. David saith, Bless the Lord, O my soul, and all within thee praise his holy Name. All within thee] You see, to praise God is heart-work, as well as lip-work, all within us must move and be affected. Thy heart cannot boil over, as the Psalmist sometimes expresseth it, unless this fire of joy doth inflame it. Oh then know, that a grieving, disquieted soul cannot bless God, it hinders you from that duty which the Apostle presseth, Col. 3. 16. Admonishing one another in Psalms and hymns, and spiritual songs, singing with grace in your hearts. What an Heaven is such an heart, where there are these spiritual hymns and psalms? But alas how often is thy heart like an howling wilderness, where the cries and doleful sounds of unbelieving and distrustful fears do torment thee?  
Sixthly, To bless God there is required faith, and a resting of the soul upon God, as a reconciled Father. Alas can the damned in hell bless God? Could Cain or Judas bless God? By no means, because there is no faith, there is no resting upon God as a Father. Hence you see, the Apostle addeth, The Father of our Lord Jesus Christ, and the Father of all mercies. To cursed and condemned sinners God is not a Father of mercies, but of vengeance and fury, a God of dreadful judgements, who is said to be angry with the wicked all the day long. Hence David doth so often in the Psalms exercise those appropriating, and applying acts of faith, My God, and my Tower, my strong help and defence. It was his faith that made him so thankful. For what is it to hear of Christ, and all spiritual mercies by him, if faith doth not apply them, and make them my own? And then we are stirred up to give God thanks for them, insomuch that faith hath the greatest influence into our thankfulness.  
Seventhly, Faith of adherence is not enough to make the heart so throughly and affectionately thankful as it should be, unless also there be (as some call it) faith of evidence, or a good and true persuasion that God is our God. It's the reflecting acts of the soul, whereby it knoweth, and is assured, that God hath pardoned my sin, and hath forgiveth my iniquities, that are like oil to the lamp of this duty. David in some Psalms dependeth upon God, and so many times the choicest of God's servants, they are supported to rest on him, to build their hopes on Christ; but then wanting this assurance, not feeling this love of God shed abroad in their souls; hence they are not fervent and zealous in these duties of blessing and thanksgiving, as they ought to be. Do you not see many of God's people more forward to duties of humiliation and mourning, more attending to self-debasement and self-abhorrency, than they are to faith, joy and blessing of God; the one they are constantly in; the other, unless provoked and forced (as it were) they seldom accomplish. Now this ought not to be so; we are to rejoice as well as tremble; we are to put both together; we are to bless God for pardon of sin, as well as confess sin; we are to rejoice in giving of thanks, as well as to humble our souls in acknowledging of our sinfulness. Thou often sayest, Lord pity me, Lord show mercy to me; but how seldom dost thou say, O Lord, I bless thee, For thy mercy endureth for ever! My heart hath been full of sorrow for sin, and now it is full of joy for the pardon of it. I have prayed that my corruptions may be subdued, and I bless God that prayer is graciously answered. If you win a mercy by prayer, and do not wear it by praise, you greatly offend God.   

SERM. XXX.  
Of Praising God, and that for all, but especially for spiritual Mercies.  2 COR. 1. 3. Blessed be God, even the Father of our Lord Jesus Christ, etc. 
FRom the method that Paul useth here, and in the beginning of most of his other Epistles, we have observed the Duty that lieth upon all the people of God, to been careful and conscientious in this duty of blessing and praising of God, which is as the legal ointment for the Highpriest, compounded of choice and sweet ingredients. It's an Angelical work to bless God. There remain further particulars that are constituent of this comfortable and profitable duty. As  
First, The heart that is duly fitted to praise God, though it be thankful for every mercy, even the least mercy, yet it keeps an order in its thanksgiving according to the dignity of its objects; so that it praiseth God chiefly and principally for spiritual mercies; and then secondarily, for temporal mercies. And this argueth the difficulty of this duty, and that also only the regenerate and spiritual man can in a Scripture-way bless God, for he only doth prefer heavenly things above earthly. When the Psalmist had spoken of outward mercies to a people, Psal. 144. 12, 13, 15. great mercies in sons and daughters, rich abundance and plenty, he corrects all at last, Happy is that people that is in such a case, yea happy is that people, whose God is the Lord. So that you see all the outward desirable mercies that are, are but in a subordination to God's favour. When thou art breaking forth after this manner, I bless God for my children, for my health, for my outward contents. Oh but above all, Lord, that I have any spiritual mercy, that thou hast loved my soul, converted me to thyself, saved me from the evil ways of the world, in this my soul is overwhelmed! So then, as we see it is in matter of Petition, Seek ye first the Kingdom of Heaven. Thus it is also in Thanksgiving, whatsoever heavenly mercy God hath bestowed on thee, bless God for that in the first place. Thus the Apostle doth praise God in a most divine manner, Eph. 1. 3. Blessed be God, who hath blessed us with all spiritual blessings in Christ. Insomuch that this may be a good Touchstone of the truth of grace in thee, whether thy soul be most affected and enlarged towards God for soul-mercies, that thou canst truly say; O Lord in that thou hast made me in a saving manner to know thee, in that thou hast revealed thy Son to me, I do more rejoice in this, and bless thee for it, then if thou hadst given me all the glory of the world! Dost thou see a natural worldly man boast in his riches, in his birth, in his greatness above others, and knoweth nothing at all of God's favour and spiritual mercy to his soul? This is like a beast that is crowned with Garlands, but yet prepared for the slaughter. Canst thou say, O Lord, I judge all the outward mercies I have to be but husks, and empty shells, in comparison of that Manna, that spiritual favour I am made partaker of. As therefore the spiritual man, when in outward miseries and straits is not so much grieved under those outward calamities, as because he hath sinned, and God is offended: So neither in outward mercies is the same gracious soul, so much affected with the comforts it enjoyeth, as that the light of God's countenance doth shine upon him, that he hath an evidence of propriety and interest in Christ, this he would not lose for all the Kingdoms of the world. Let us press this the more, because even the most holy are apt to be affected more with sensible mercies than spiritual; Nature teacheth them the one, but Grace the other. For as we are apt to desire temporal things above spiritual, so also to be affected with, and bless God for one more than another.  
But take these few Motives to provoke thee to bless God for spiritual mercies, 
Motives to be more affected with spiritnal mercies than temporal.  which are of two sorts, External, as the means of grace, and the Ordinances; or Internal, the inward sanctification and justification of our persons. As  
1. That if thou hadst more mercies than Solomon, if thou hadst all thy soul can desire in these outward things, yet if without spiritual mercies thou judgest thy condition is cursed, and to be lamented. Therefore Psal. 4. when the natural persons of the world cried out, Who will show us any good? David, as knowing a better and more solid good, prayeth, God would lift up the light of his countenance upon him: And therefore he that hath the least drop of grace, is more bound to bless God, than he that may have all the glory and plenty in the world: Oh then, why art thou not more solicitous, saying, what is this wealth without God's favour? What is it to say, this house is mine, this estate is mine, but am not able to say, God is mine? but if God doth evidence himself to thee, then overlook all thy outward comforts, put the Ecce, the Selah, upon what is spiritual. This is like the Sun, which is far above all the Stars. It is this that makes all outward mercies, mercies; they are no ways good to thee, but snares and temptations to draw out thy sins. So that thy condemnation in hell will be the hotter, if thou dost not enjoy spiritual mercies with them.  
2. Be in the first place affected with spiritual mercies, Because Christ showed his love to thee most in these, it was for these he died. The Scripture doth exceedingly commend to us the love of Christ in his death. Now what are the effects of Christ's death? Are they chiefly to make us rich, great or honoured in this world? No, it is for remission of sin, it's for holiness and power over the Devil. Certainly, if Christ died to purchase these for thee, thou art very unthankful, if thy heart be not most enlarged to bless God for them.  
3. Spiritual mercies are the chiefest object of our praises, Because these only can truly satisfy the soul, these only are a sound cause of rejoicing. The heart of a man is never satisfied with temporal mercies; but the more he drinketh of them, the more thirsty still he is. When Solomon hath made an experience of all, his Motto is, That they are vexation of spirit, as well as vanity; whereas the pardon of sin, and the Spirit of Christ working in us, these afford uninterrupted causes of joy.  
4. The soul-mercies will abide for ever, thou canst not lose thy title and interest in them; but all these earthly comforts are as the flower which presently withereth; thou hast them to day, and they may be removed to morrow. Be sure then, that thy blessing of God, keepeth that method which the nature of mercies doth require above all things. Let thy soul melt with joy in blessing of God, for what he hath done to thy soul.  
Lastly, Consideration, remembering, and fixed meditation upon the mercies of God, is that which will greatly inflame the soul to give all glory and honour to him. The heart is not easily and quickly put into a blessing frame; there must be polishing and fashioning of it; and there is no such way for this, as true consideration. When David calls upon himself so much to glorify God, this implieth, that he found his soul dull, heavy and unfit for that duty. The heart will not boil over in meditation, unless it be long upon this fire. Psal. 45. 1. David there calls his inditing, the boiling or bubbling of his heart; we are apt to forget God's mercies, or when we do think of them, they are but transistory and ambulatory, It is God's goodness, or I bless God, and there is all; whereas when we bless God, our souls should be raised up into divine inflammations; we should be as Elijah, who was carried up to Heaven in a Chariot of fire; whereas the soul is at other times abridged or epitomised, but in short characters, in the praises of God it should be voluminous, as you see David in Psalms 103, 104, 105, 106, and 107. very large in the enumeration of all God's benefits, which intimateth, That the soul ought to be extended in all its dimensions, while it sets upon this work. And certainly, meditation is like the birds sitting on the egg, not leaving it, till it hath produced a live young one. This will so often work upon the soul, that at last there will be heavenly and supernatural life; for several aggravations will the meditating heart find in every blessing it doth possess. As  
1. It will admire the power and strength of God in every mercy, especially in soul-mercies; That God should change such a stubborn heart as thine was; That God should give thee eyes to see, that hast been blind so long; That God should give thee life, who wast dead and putrifying in the grave of sin. This will make thee wonder at the glorious power of God.  
Again, The Wisdom of God, if that be considered in every mercy, this will also greatly enlarge to thankfulness. God's mercies are not only mercies in themselves, but they come in such fit seasons, they are at such times and opportunities, that this maketh them double mercies; and so some have observed this difference between blessing and praising of God; Blessing of God is, because of the goodness of the mercy; Praising is for the wisdom and curious workmanship of God, as it were in that mercy. As if a friend, who also was himself the maker of a curious Watch, should bestow it upon you as a gift, you would not only thank him for his love, but praise his skill and art likewise. Thus we are not only to consider the mercy's God giveth us, but the wisdom that God demonstrateth at that very time, making every mercy to be with an aggravation.  
Again, Meditation will inflame, by apprehending of God's freeness in every mercy, and our unworthiness. We could do nothing, that may provoke God; especially this we are to aggravate in our spiritual mercies, as Paul doth often, excluding our works, and giving all to the grace of God, who worketh according to his own purpose and will. Oh what coals of fire will this be in thy bosom! To think, why doth God do this to me? What moveth him? Is God necessitated to it? Can he not do otherwise? Would he be unjust, if he did it not? And this further will be aggravated, when we consider the mercy comparatively with others that want such; if for spiritual mercies, we compare them with the damned Angels, that are utterly cut off from the least crumb of any spiritual mercy, though so noble and excellent creatures, may not this astonish thee? And if thou sayest, These are not of the same nature with thee; How many are there of the same flesh and blood, in the same vicinity where thou livest, of the fame calling and profession, yea of the same parentage, and yet they are forsaken by God, and left to their natural deserts, whereas he hath pitched his favour upon thee, to justify, sanctify, and at last to glorify thee? Certainly, thou art a stock and a stone, if such discriminating mercy as this doth not affectionately possess thee.  
In the last place, The universality of the mercies thou enjoyest, will much heighten in the consideration of them. All that thou seest, thou hearest, thou eatest, thou feelest, yea thou thinkest and apprehendest, is a mercy. There is nothing within thee, without thee, or about thee, but it is a mercy. To hear is a mercy, to see is a mercy, to think without madness and distraction, is a mercy. Every thing that is not hell, is a mercy to thee. All the creatures, as Psal. 8. the Sun, the Stirs, the beasts of the field are wholly mercies; if then a man set himself to meditation after this manner will he not find the goodness of God, like Ezekiel's waters, To ascend higher and higher, till they come over his head.  
But to finish at last this Subject, take notice of the encouragements to this duty of a thankful, blessing and praising soul, that so if thy heart at last be throughly raised up to this duty, thou mayest praise God, for this truth that provoketh thee to praise him. And  
First, The more thou blessest God, the more wilt thou have cause to bless him. 
Motives to bless God for all his mercies  For to the thankful heart, God multiplieth his mercies, as many times, because thou dost not take notice of his goodness to thee, or lookest upon his mercies as a debt to thee, or thou takest the mercy's God hath given thee; and usest them as weapons against him, therefore he taketh away thy mercies from thee, to make thee prise them the more; whereas to the soul that taketh every mercy, as the hen, every drop of water, and immediately looks up to Heaven, that will take up every fragment, that nothing be lost: As thou blessest God declaratively, God will bless thee really: Christ will bless thee, as he did those few loaves by multiplying of them.  
Secondly, Consider this is all thou canst do to God, for all his several mercies. What doth God require of thee, after all that he hath done for thy soul and body? Is it any thing else, but to magnify his name, to give him the glory of it? And this doth not at all add unto the greatness of God, he is not made the more perfect and blessed in himself by all the glory thou givest to him. So that indeed it is the greatest glory that thou art capable of, that God will accept of blessing from thee, that he will own praises out of thy mouth, that he doth not rebuke thee, as Christ did the Devils, when they confessed, He was the Son of the living God.  
Thirdly, This blessing and praising of God, will keep thee in a joyful, active, and fruitful way. Those that sing at their work, dispatch it with greater facility: And thus it is, the soul filled with cordial thankfulness to God, doth more for God than many others, who are clogged with dejecting and discouraging thoughts: See whether the cause of all thy heaviness, yea the prevailing of lusts and passions upon thee be not want of cheerful blessing of God, The joy of the Lord is our strength.  
Lastly, Consider the example of David, how unwearied he is in this work, never thinking that his soul doth enough herein; and therefore because he cannot discharge this duty to his desire, he calls upon all the creatures of the world almost to help him therein, yea the very Ice and Snow, and such inanimate creatures; how much more Angels and men, must join with him to praise God. In Austin's time, some were named Deo gratias, certainly we should so abound in this duty, that it may be truly said unto God, as Psal. 22. Thou inhabitest the praises of Israel.   

SERM. XXXI.  
How Christ is the Son of God: And how the consideration thereof is the foundation of all a Christians comfort.  2 COR. 1. 3. Blessed be God, even the Father of our Lord Jesus Christ. 
THe Duty of Blessing, with the Object of it being dispatched, let us now come to that Amplification and Illustration, which the Apostle ufeth in describing of it. And  
The first is, From a personal and relative respect, The Father of our Lord Jesus Christ; Even the Father] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That particle is by way of interpretation and explication. What he meaneth by God, viz. That he doth not take the word, as it is often, absolutely for the essence of the Divine Nature, as common to the three Persons; but relatively, and in the distinct personality of the first Person, and therefore said to be, The Father of our Lord Jesus Christ. For the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Stephanus observeth, may be rendered by Et, sed, tunc, etiam, etc. as the subject matter requireth. The Apostle doth in other places delight to use this expression, Rom. 15. 6. 2 Cor. 11. 31. Ephes. 3. 14. In which places the Apostle seemeth with much affection and cordial enlargement to make mention of this relative Title in God the Father; for this is the treasure of our comfort; herein are all our mercies contained, that we and Christ have the same Father, he by Nature, and we by Grace. So that we are not to consider of God's paternal relation to Christ, as a speculative doctrinal truth, but as practical, and the ground of all consolation to us. Hence John 20. 17. Christ by way of comfort tells them, He ascends to his Father, and their Father. And indeed without Christ we cannot behold him as a Father, but as a severe and dreadful Judge. Only when we say, this Doctrine of the Father's relation to Christ a Son, is so full of comfort, you must not understand it absolutely and nakedly, as the second Person in the Trinity, but as assuming the humane Nature into a Personal Subsistency; Therefore he saith, The Father of Jesus Christ, which is the description of his Person in both his Natures. So that we must not look upon the Son as the second Person alone in the Trinity, but as assuming our Nature; for otherwise the truth would be no ways comfortable to us, if the Son of God had not also been made man. The Observation shall be the words in the Text, viz.  
That God is the Father of our Lord Jesus Christ. 
God is the Father of our Lord Jesus Christ.   
Which truth shall be first explicated, and confirmed Doctrinally, and then illustrated Practically. As for the Doctrinal part, the Socinians they have raised up much dust, and have obscured the point, with their subtle heretical depravations. For whereas the Church of God formerly did believe Christ to be the Son of the Father by eternal generation: They deny this reason, and assert some new ones of their own invention. Yea, and the Remonstrants also, though they assert Christ's Sonship from the Father by eternal generation, yet they affirm also a second way of communication of this Sonship, and that is, By a gracious vouchsafing of supreme power and glory to him. So that they must acknowledge two filiations in Christ, the one Eternal, by that secret and ineffable generation; the other Temporal, or in time, viz. A gracious communication of supreme power and glory to him. But this is false, as is to be showed. But to explain this, Consider,  
First, In the Scripture we read of four ways, whereby a person may be entitled 
Propositions explaining, how Christ is the Son of God.  to be the Son of God, and to have God his Father. (For as for that more common and general notion, whereby God is said to be a Father in respect of Creation, and so to all men, Isa. 54. 8. And the Apostle sanctifieth that expression of the Poet, For we are his off spring, we do not here meddle with.) And  
1. There is a Son of God by Creation after the Image of God. Thus Adam, Luk. 3. ult. is called, The Son of God, and the Angels also, Job 1. 6. These are the Sons of God, and have him for a Father, because they they were at first created after his Image in holiness.  
2. God is a Father by gracious Adoption. Thus all believers have received The Spirit of Adoption, being thereby enabled to call God, Abba Father.  
3. A Person is said to be the Son of God, by communication of some power and office. Thus our Saviour argued from the less to the greater, That if they were gods, to whom the word of God came, viz. who were appointed by God to be Magistrates, how much more was he God?  
Lastly, There is the Son of God by eternal generation, and thus Christ is only. Hence he is called, His only Son.  
Secondly, Take notice, That Christ is called the Son of God, only from one respect, and that is because of eternal generation from the Father. It is not my purpose to enter into a Dispute about this secret and unspeakable mystery. This is enough for us to know, That Christ is never called the Son of God, or God said to be his Father, but because of that eternal generation, as the Apostle proveth, Heb. 1. from Psal. 27. Thou art my Son, This day have I begotten thee, which is so attributed to Christ, that thereby he hath a supereminency to all the Angels, who yet are called the Sons of God, upon a gracious foundation. Hence  
1. Christ is not called, The Son of God, because he is predestinated to be the Mediator of his people, 1 Pet. 1. 20. For he is not therefore the Son of God, because fore-ordained to be Head of his Church; but this latter doth presuppose, and is grounded upon the former, because he was the second Person in Trinity, and Son of the Father, therefore was he ordained thus to be a Mediator for his people.  
2. Christ is not called the Son of God, because of his Incarnation, or that wonderful manner of the production of his Humane Nature in the womb. Indeed some orthodox Divines, and so Maldonate the Papist do grant, That Christ was called the Son of God, because of that extraordinary conception, Luk. 1. 32, 35. for the Evangelist seemeth to favour such an interpretation, because when the Angel had said, The holy Ghost should overshadow the Virgin Mary, he presently addeth, Therefore also that holy thing which shall be born of thee, shall be called the Son of God. Now though these men hold Christ was called thus, the Son of God, because of that extraordinary and peculiar way of the production of his Humane Nature, yet they acknowledge his Sonship by eternal generation also. But it is well observed by other learned men, That it is an impudent concession to the adversaries of Christ's Divine Nature, to grant Christ is ever called the Son of God, but because of eternal generation. And therefore that expression, Therefore also, etc.] is not an argument from the Cause, but the Sign: That extraordinary conception was not a Cause, but a true and sure Sign, that he was the Son of God, and therefore it's said, He shall be called, not be the Son of God, which relateth to the manifestation and notification of it. And no doubt the Angel doth allude the ninth of Isaiah, where a Virgins bringing forth a Son, is made a Sign of his being Emmanuel, God with us. For if this extraordinary conception had been a cause of this filiation, he would rather he called, The Son of the holy Ghost, then of God the Father, because immediately conceived by him. Neither is that of Maldonate true, excepting against this interpretation, That a pure man might have been so conceived by the holy Ghost, and it would not follow that he was God properly. For besides that, it is a bold assertion to say so, we must take this extraordinary conception in its circumstances, as it was foe promised by the Prophet, and thus it could not agree to any but to God.  
3. Neither is Christ called the Son of God, because of his sanctification and mission into the word, as John 10. 35. Nor  
4. Because of his Resurrection from the dead. His eduction from the earth, as it were a womb to life, being like a new birth. Nor  
5. Because of his being placed at the right hand of God, Heb. 1. 4. For although in those Texts, Christ is proved to be the Son of God by his Sanctification and Mission into the world, by his Resurrection, and by his Exaltation, yet not so as if these did make him to be a Son. So that he was not a Son before, but by way of declaration and manifestation. When these things were done, there was a plain discovery that he was the true and proper Son of God, he was the Son of God from all eternity; but none could so rise, and be exalted, but he who was so. And therefore the Socinians, who make Christ the Son of God by degrees, by his Incarnation, and first, and afterwards more perfectly a Son in his Exaltation, do most palpably wrest the Scripture.  
The Sum therefore of this Discourse is, That as Christ was called the Son of man, only because born of a woman; so the Son of God only, because by eternal generation he was of the Father. Therefore the Apostle asketh this Question, To which of the Angels (than much less men) said he, Thou art my Son, & c? which must be in a peculiar transcendent sense; for in a common general one, Angels are called the Sons of God. And indeed to be a Son by eternal generation, and then afterwards by gracious communication doth imply a contradiction. For amongst men, he that is truly such a man's son by natural generation, can never for any adventitious reason, be properly called his son afterwards. If then God be the Father of Christ by generation, than he is not by any other supposed ways of gracious communication. And that Christ is a Son in a transcendent way to Angels and men, appeareth fully by the expression of the Apostle, Heb. 5. 8. Although he was a Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet learned obedience by those things in which he suffered. From whence we say, Christ was a Son, not according to his Humane Nature, for so he was to show obedience, Mal. 1. 6. but in that sense wherein he could not obey, viz, in his Divine Nature: Therefore it's a discreet Axiom or Proposition, Although he was a Son.  
This being laid as a foundation, let us come to consider this as a ground of our 
How Christ's being the Son of God is the foundation of a Christians comfort.  comfort. For you may say, Why is God to besa blessed by us? Because he is the Father of Jesus Christ. For what doth that appertain to us? Indeed to wicked and ungodly men, who perish in their sins, this makes no more for their comfort, then for apostate Angels, whose nature Christ took not upon him: But as for the godly, the true believer, this is the foundation of all their comfort. For  
First, In that he is the Father of Christ, by this means he cometh to be the Father in him. For seeing Christ is ours, than he who is the Father of Christ must be our Father also, as will appear in the second place. But the first consideration of comfort is, That God's paternal relation to us, is grounded upon the Father's relation to Christ; Christ merited at God's hands, that he should be a reconciled Father with us; for without Christ, God is not the Father of mercies, but a dreadful and terrible Judge, He is a consuming fire, and we cannot with any confidence draw nigh to him, but through Christ; God assumeth a new relation to us, of a Judge he becometh a Father. So that we see, this is the fountain of all our comfort: Therefore is God a Father to us, because he is to Christ; and this is the reason, why the Apostle mentioneth (as you heard) this Title so often with Doxology, because without Christ, God is not a Father; We cannot expect a drop of mercy, or the least glimpse of favour from him.  
Secondly, This relation of God the Father to Christ, is of great comfort to us, because of our union with Christ. When we by faith are made one with Christ, than we have the same Father as he hath; and this is a second ground of our comfort. The Apostle calleth him, The Father of our Lord Jesus Christ, because our Lord, our Jesus, therefore God is our Father, The Devils and wicked men, because they cannot truly say, Our Christ, therefore they cannot call God, Our Father. It's then our union with Christ, that doth entitle us to God a Father, as well as Christ himself. As it's with the wise, when married to an husband, than the husband's father is her father, and what relations he hath, she is also received into. Thus it is here, when the soul by faith receiveth Christ, he is thereby made the Son of God, and a co-heir with Christ: They have now the same Father; Christ is become their brother to them: Oh what an unspeakable and glorious privilege is this, that Christ should not disdain us, or be ashamed of us, but call us brethren, and make us to have the same Father with him I Did faith improve this by lively meditation, what joy and quietness would it produce in our hearts?  
Thirdly, This is greatly for our comfort, Because though there be some distance and inequality, yet we may upon the same general grounds plead the bowels of a Father, and all the effects of fatherly love, as Christ himself may. Will not the Father deny Christ? neither will he us. Will not the Father reject Christ? neither will he us; he is become a Father to us, as well as to him. Indeed there is a great disproportion between Christ and us in this paternal relation; he is by Nature, we by Grace; he is the only begotten Son, we adopted sons; he is perfectly holy, and the meritorious cause of this relation for us. Therefore the Socinian doctrine is to be abhorred, who makes Christ's Sonship, and that of believers, to differ only in degrees, not in kind. Yet in the general, because by him, God is made a Father, we may improve it, in what we have his promise for, as Christ himself did. Hence 2 Sam. 7. 14. what is spoken of Solomon, as a type of Christ, and in the general is true of all believers, the Apostle Heb. 1. applieth to Christ, as in such particulars:  
1. The fatherly love and bowels which Christ found from God in all his exercises and agonies, the like may we expect to find. Did Christ say, when his Disciples left him, That he should not be alone, because the Father was always with him? The same may every true believer affirm, when he may be left alone; if in persecutions, thy friends, thy acquaintances forsake thee: If father and mother (as David said) should leave thee, yet this Father is always with thee. So that although thou art not comparable to Christ, either in thy natures, persons or graces, yet remember the same fatherly love is common to both. Hence Job. 17. 23. That they may know that the love wherewith thou lovest me, is in them. In them] by way of sense and experience, by way of knowledge and certainty.  
2. As God is a Father to Christ thus in love, so also he was in hearing of his prayers, which he put up as man, or as Mediator. Father (saith Christ) I know thou hearest me always, John 10. And therefore in that wonderful prayer of his, that his soul poured out before his death, his compellation unto God is, Father. And thus also God being a Father to us, he will hear all our requests that are according to his will. It is true, God the Father heareth his only begotten Son Christ, because of the full and absolute Image of himself in him. There is no sin, no blemish, nothing blame-worthy in Christ; but in us there are many imperfections: There is just cause to reject our prayers; but yet because we are in Christ, therefore for Christ's sake, and in his Name they are accepted, his incense perfumes their prayers. It is through Christ's obedience, that God smells a sweet savour in our holy performances. So that Christ indeed he was heard for his own sake, and in his own Name; but we are in Christ's 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 easy to the good heart to suggest them to its self, as the eternity, and the unchangeableness 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 always observe, That God becometh our Father otherwise than Christ; for the Father begat him from eternity, not by grace, and from his mere freewill, as if he might have 〈◊〉 begotten him: No, for he was the Son of his Father, by a necessity o● immutability (though some add, we may say his generation was both by nature and freewill, as not being inconsistent with one another:) but as for us, God makes us his sons from his mere good pleasure; he might have refused to adopt any one to his Son; he took infinite delight in his only Son, 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, entitle 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 yourselves as divided from Christ? If the wife make herself 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 husband's name, and in his title. Thus it should be with thee; pray in Christ's name, comfort thyself 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 hopeful thought of God; being not in Christ, they have none of Christ's righteousness.   

SERM. XXXII.  
How God is a merciful 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 Bernard's observation, he doth not say, Pater ultionum, etc. the Father of revenge and of judgements, 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 Father's bosom.  
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 merciful Father to those that are his. 
God is a merciful Father to all his children.   
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 merciful, if infinite but not merciful, if omnipotent but not merciful, 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 Merciful also, Jam. 5. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is very pitiful, 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 God's 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 bowls 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 Stoics 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 another's 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 ●●ivently in him; and as there is none good but God, so we may say, there is none merciful 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 molehill, only there is not perturbation in the holy Nature of God, which we find in our compassions. Anselm expresseth it well, Thou art merciful, 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 merciful, 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, Merciful, Grucious. Long-suffering, etc. 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 to take away his mercies, that is, the effects of his mercy, not the attribute of mercy. This you must diligently attend to, because the effects of God's mercy are more and less, but the attribute in God cannot be so, God is not more or less merciful; neither doth Mercy as an attribute oppose Justice, as an attribute, but the effects of God's Mercy may be, and are contrary to the effects of his Justice.  
3. We must distinguish between God's general mercy, and his special; His general mercy is extended to all the creatures, The whole world is full of his mercies, Psal. 33. 5. So his mercy is said to be over all his works. Would the world subsist for a moment, when the Inhabitants thereof are so full of rebellion against God, were it not for his mercy? All that we see, we hear, we taste, we feel, is nothing but mercy. His special mercy is to rational creatures, men and Angels; and that again is twofold, More special, and most special. More special, is the vouchsafing of the Gospel, and means of grace, both to the wicked and the good. This Kingdom of Heaven is set open for both. But then there is the most special mercy, and that is vouchsafed only to the elect, by which means they are converted, justified, and shall be glorified; and of this it is the Apostle speaks, Rom. 9 15. I will have mercy on whom I will have mercy.  
Thus much may suffice for the Doctrinal information about this truth: Let us 
What is implied in Gods being called the Father of mercies.  in the next place take notice, what is comprehended in this expression, Father of mercies. For this is a box of ointment to be opened and bestowed upon poor souls; and while this glory of God doth pass by, we can see but the back parts of it.  
First, When he is said to be the Father of mercies, this implieth, That he only giveth mercies, and receiveth none. So that as the father giveth being to the child, but receiveth nothing of the child: Thus God he is the Father of mercies, because he is absolutely sufficient in himself; he needeth nothing from any, because then there would be a superior to God. And this consideration may greatly aggravate the glorious Nature of God in being merciful, in that he himself is like the Sun giving light, but receiving none at all. We cannot say of Angels, they are the Fathers of mercies, because though they be ministering spirits to serve us. An Angel was sent to comfort Christ, yet they need mercy as well as we. The river needs the spring, but the spring is the last, and needeth not the river; and so Angels and men they need mercy every way, but God he needeth none, only he is the giver of all, It being more blessed to give than to receive, even in this sense.  
Secondly, When he is called the Father of mercies, it implieth, The voluntariness and readiness in God to it. Psal. 103. Like as a father pitieth his children, etc. We do not entreat or hire a father to pity a miserable child, his own bowels persuade him to it. Now this is much more in God. For as the Psalmist argueth, He that made the eye, shall not he see? So he that giveth bowels and pity to parents, shall not he much rather be merciful? So that as it is for holiness; if all the holiness of men and Angels were put together, it would be but a drop to what is in God: So if all the mercy, and all the compassions of all the fathers and mothers in the world were joined together, it would be nothing to God. Oh what dishonour doth thy unbelieving fearful heart do to this merciful Father! Thou thinkest he hath but the mercy of a man; thou judgest of his bowels according to thy own; no God's mercy is as much above thy sins and miseries, as his Essence is above thy being. O nomen (misericordia) sub quo nemini desperandum: But of that more presently. Only when he is called a Father of mercies, that denoteth the readiness in God, and willingness in him; and this is remarkable in God's mercies, over what is in man's; our mercy is many times, because the object miserable, is of our own flesh, and nature with us. It moveth the heart to see one of the same nature with us to be thus miserable, but God he is infinitely above man, he hath no communion in nature with us, and yet he is merciful. Again, Mercy amongst men is often, because we have been under such miseries ourselves. They that have the pain of the stone, commiserate those that are in the like manner troubled, because they know what it is. Thus many eminent Ministers of the Gospel, are exercised with soul-temptations and desertions, that they may know how to mourn with bleeding bowels over those that are so tempted. Thus the mercy of Christ as Mediator, differs from the mercy of God, as absolutely considered. For he was tempted like us in all things, sin only excepted, Heb. 4. 15. and the reason of this the Apostle giveth, That he might be touched with a feeling of our infirmities. Christ knoweth what the meaning is of every groan, and every sigh that comes from a child in darkness, crying out, Why hath my God forsaken me? Thus Christ as Mediator is merciful in another way, than God is; yet this advanceth still the mercy of God, that whereas his blessed and perfect Nature cannot know experimentally what it is to be miserable, what it is to need mercy, yet for all that his breasts are full. and no woman is in greater pain to be eased of her burden, than God to bestow his mercies.  
Thirdly, In that he is a Father of mercies, a Father, there is implied, That he doth lay our misery to heart. For although he cannot be passionately affected, as man, nor is sensible of our infirmities, as Christ was, yet this doth not hinder, but that our misery is taken notice of, as really so, as to be succoured by him, as if it were in the most compassionate Father that is. That expression of God concerning the Israelites miseries under bondage is remarkable, Exod. 2. 24, 25. He heard their groaning, he remembered his Covenant, he looked upon his children, he had respect or knew them. See here ears, eyes, memory and mind, all are affected with their trouble. So Isa. 63. 9 it is said, In all their afflictions, he was afflicted. As than anger against wicked men, though in God it be not the ebulsition of blood about the heart, or accompanied with a pale countenance, yet it is more really, and dreadful in God than in man. Therefore better have all the men of the world angry with thee than God. So it is in his mercy, in him mercy, though it have not humane concomitants, yet it's more real, operative and efficacious, than all the merciful fathers in the world is; and thou hadst better have God show mercy to thee, than all the men of the world. For  
In the fourth place, when he is said to be the Father of mercies, there is implied, The real and lively working of it. The father though he pity his child, yet cannot give him the mercy of health, much less the mercy of grace. Ministers, though they be spiritual Fathers, they can only pray for mercy, preach of mercy, but to give you pardon of sin, to give you comfort of conscience, and assurance that they cannot do; but God is the Father of these mercies, he can give joy to the soul, and neither Devil or sin can discomfort. As the whole creation came out of the womb of nothing at first; when God said, Let there be light, immediately there was light; and as God is called, The Father of rain, Job 38. 28. because he can open the bottles of Heaven, and refresh the parched earth when he pleaseth; so also he is the Father of mercies, because he can turn thy darkness into light, thy hell into Heaven; yea he doth it, that so what many Sermons, many Ordinances could not do, that God suddenly and insuperably doth, he comforts irresistibly, as well as converts irresistibly. But of this more in the next property, viz. A God of all consolation.  
Fifthly, In that he is the Father of mercies, there is implied, That it's only from himself that he pitieth us, that he hath something within him to provoke to compassion, when we have enough to provoke him. And this is represented in that precious Parable of the Prodigal son returning to his Father; Though there was cause enough from the son, to alienate the Father to upbraid him with his prodigality and rebellion, saying, Whence come you? Where are all the goods I gave you? Yet for all that, The Father runneth to meet him, kisseth and embraceth him, who might have chastised him, receiving him with as much readiness, as if he had never been such a prodigal son; but what moved him all this while? The affection of a Father. It's not then for the godly soul to be poring and puzzling itself always; what is there in me, that may make God show mercy to me? What have I? What find I in me, that may prevail with God? Oh foolish and unwise Christian! Think rather what is in God to love thee, to pity thee. I will go to my Father, saith the Prodigal; Though I have lost the obedience of a son, yet he hath not the bowels of a Father; the bowels of a Father are ready to beget him again. Think what a fountain his goodness is, to issue forth rivers of mercies. So that it is with thee, as some parched dry wilderness, it hath no springs, no streams to refresh itself with, till clouds from above fall upon it. Thus thy heart is scorched, and even burning like hell, till God give thee not a drop of water, but Christ's blood to cool thy afflicted soul. Thus you see, what is in this a Father of mercies, a Father.  
In the second place, what briefly is in the object, a Father of mercies, in the plural number, and that implieth,  
1. That there is no mercy, but it comes from God. Every good and perfect gift is from him, Jam. 1. For if so be any creature were the original of mercy, though it be but the least; as to that particular, it would be the Father of mercy; if the Sun of itself were the highest cause of giving light to thee, if it were not God that did cause this Sun to shine on thee, that Sun would be the father of the mercy of light. Although therefore God hath appointed natural causes, moral causes, yea and supernatural means of mercy and comfort to thee, yet take heed of calling these Father. Thy food would not be a mercy to thee, thy house a mercy; no thy senses, thy understanding would not be a mercy to thee, were it not for this Father of mercies. So that wheresoever, and whensoever thou meetest with any mercy, look higher than the creature, see an hand from Heaven giving it thee. As Gerson a devout Papist speaketh of his Parents, how that they to teach him, while a child, That every mercy was from God; had a devise, that from the roof of the chamber should be conveyed to him every apple or nut, or such childish refreshments, he desired; but Christ himself, Matth. 5. when he pressed against careful, distrustful thoughts, he saith, Your heavenly Father knoweth what you want. So that it is not thy own natural father, that is a mercy to thee, but thy Father in Heaven: As that good man in Ecclesiastical History, when they brought him news his father was dead, Define blasphemias loqui, pater eminens immortalis est. Thus are we to call nothing a Father of mercy to us, but God himself. So that what our Saviour saith, Mat. 23. 9 Call no man father on earth, in respect of faith and obedience; neither are we in respect of our mercies. Oh but how difficult is it not to have other fathers of mercies besides him!   

SERM. XXXIII.  
Of the Multitude, Variety, Properties and Objects of God's Mercies.  2 COR. 1. 3. The Father of mercies. 
WE are further to explicate, what is comprehended in this sweet and comfortable Attribute, The Father of mercies. We have already declared, what is in the word Father, and gave one instance, what is in the word mercies.  
The second thing comprised in it, is the multitude of them; he doth not say, The Father of mercy, but of mercies; it is not one or two, but mercies, many 
Of the multitude of God's mercies.  mercies, innumerable mercies, that he is Father of. Even as David doth sometimes call God, The God of his salvations, in the plural number, because of the frequent and many deliverances God vouchsafed to him. The Lord therefore is not straitened in mercy, no more than in power; but as nothing is impossible to him, so every kind of mercy is easily producible by him. The multitude of God's mercies, is that which David doth often mention, Psal. 106. 7, 45. Psal. 51. 1. And indeed were not these mercies many, our sins would be more than they, and exceed them in number. David complaineth, That his iniquities were more than the hairs of his head; and yet at another time acknowledgeth, that such were the benefits of God towards him, that he is never able to reckon them up. We cannot then come and say to God about mercies, as Esau did to his father about blessings, Hast thou but one blessing, O my father? Hast thou but one mercy? Woe would be to us, if God had not multitude of mercies, for we have multitude of sins and miseries. Oh then, let the broken, humble heart, who groaneth under this, that he hath many sins, they are not one or two, but many, yea the multitudes of them, are like so many locusts and caterpillars in Egypt, he cannot look this way, or that way, but sin doth compass him about! Let such remember, that there are more mercies for them, than sins against them. If thou hast multitude of sins, God hath multitude of mercies to cover them, so as thou dost not cover them, but confess and bewail them.  
Secondly, In this expression of Father of mercies, is not only comprehended 
Of the variety of God's mercies.  the multitude of them, but the diversity also, he is the Father of all kind of mercies, God hath an unexhausted treasure of mercy. Therefore the Scripture calls God rich in mercy, Ephes. 2. 4. Though God be rich in wisdom, in power, yet the Scripture calls him only rich in mercy, as if herein he did most excel. Now from this treasury arise all kinds of mercies. Do not say, God may by his mercy help me in this particular, and in that respect, he can give me bodily mercies, but can he give soul mercies? He can give private mercies, but can he give public mercies? Yes, we have too low and narrow thoughts of God, if we limit him to any kind of mercy, he can do the greatest as well as the least. Let us instance in some kind of mercies. As  
1. There are common mercies, and there are special mercies. Common mercies are those the whole world is full of; He maketh the Sun to shine upon the good and the bad. Therefore our Saviour presseth us, To love our enemies, because God is thus merciful even to his enemies; Is not the whole earth, every Village, every Town full of the common mercies of God? How come so many to live, to subsist upon his cost and charges? Whence is it that all the people in the world are provided for? Is it not from the mercy of God? Lam. 3. 22. It's the Lords mercies that we are not consumed; That famine, war, plague and other judgements, do not sweep away all the inhabitants of the earth; That the whole world doth not fall into ruins; This is from God's mere mercy. That all are not roaring in hell, it's the mercy of God. Now this common mercy is the more admirable, if ye consider what kind of persons they are to whom he is thus merciful, even to his very enemies, that hate God; and if it lay in their power, would destroy him, that he should not have a being. Oh the mercy of God that is continued to many a profane beast, and many a malicious Devil, to what is good! Why is it that every liar is not stricken dead with Ananias? Why is it that every drunkard quaffing in his pots, doth not see a terrible hand-writing in the wall against him? Why is it that the earth doth not open to swallow thee up, while thy mouth is full of cursing and swearing? Is not all this from the mercy of God? Oh how little doth this mercy of God lead you to repentance, whereas it is vouchsafed to you for that end! Let it not be despised, because it is common. For though God be thus often merciful, yet sometimes his judgements are terrible to profane men: They are suddenly destroyed, while they are in their drunken fits, and it is God's mercy that what hath befallen others doth not also come upon thee; but after thy impenitent heart, Thou treasurest up wrath against the day of wrath; Now is the day of mercy, but then will be a day of wrath. There are special mercies, such as the godly are only partakers of, To be called, to be justified, to be sanctified, etc. Oh what heart or tongue can express the happiness of those, who have these mercies! How sacrilegious are those Doctrines, that do not make God wholly and solely the father of these mercies, but they make themselves, and their own freewill, to be yoynt-fathers' with God in these mercies? But as Austin of old urged, If I cannot make myself a man, which is the lesser, can I make myself an holy man, which is the greater? If there is not the least temporal mercy that thou canst procure by thy own power, not a morsel of bread, not a drop of water, canst thou by thy own strength obtain the greatest of all? Though it be said, The sword of the Lord, and of Gideon; yet it cannot be said, the vocation, the justification by Paul, and by Christ; but Christ alone doth these things in us and for us, though by his grace we are also sanctified and enabled to do that which is holy.  
Again, There are soul-mercies, and there are bodily-mercies; There are spiritual, and there are temporal mercies, now God is the Author of both. We may sin by unthankfulness for either of them; if thou takest thy bodily-mercies as due, thy health, thy sleep, thy preservation from daily dangers, in this thou wrongest the goodness of God; for if he take away his hand but for a moment, thou canst not subsist. And as for soul-mercies, whether the natural ones of it, as thy wit, thy understanding, thy fancy, thy senses, God is the Father of them: Or the spiritual ones, there he is much more; if thou hast repentance, faith, assurance, a gracious contented heart in every condition, these are mercies of mercies, but God alone is the Father of them.  
Furthermore, There are preventing, or privative mercies, and there are positive mercies. Now the Rule is, Plures sunt gratiae privativae quam positivae, more privative favours than positive. Did not God prevent, what innumerable evils might arise every day to destroy thee? When we pray for daily bread, in that we comprehend all kind of outward bodily mercies; so that if the Lords hand were not always giving, we could not abide a day. Now seeing that by sin we are made obnoxious to all the curses in the Law, To be cursed at home, and cursed abroad. How manifold are Gods preventing mercies to us? What evil might every day bring forth to thee? What a sad night might every night be to thee, if Gods preventing mercies did not compass thee about?  
Lastly, We might instance in private mercies, and public mercies. But what hath already been spoken, may abundantly confirm us, That God is the Father of mercies.  
In the next place, Let us consider the Property of God's mercy. And 
Of the Properties of God's mercies.   
1. He is infinite in mercy, as well as in other attributes. So that this fountain can never be drawn dry, he hath mercy enough for thee and me, and for all the humbled sinners in the world: If all the Nations of the world are but as a drop to him, so neither are all the sins of the world, but as a drop to his mercy. No sins are too many, or too great for God's mercy. And truly this consideration alone, is that which doth revive and establish the drooping soul; for if it were but the mercy of a creature, if it were finite mercy that thou hadst to do with, woe and again woe would be unto thee. The Prophet Isaiah speaks fully to this, Chap. 55. 7, 8, 9 where there is an encouragement given to the wicked, To forsake his evil ways, because God will have mercy, yea he will abundantly pardon, or multiply to pardon; and whereas the sinner might think, Surely God will never do so, to such an heinous and wretched sinner as I am; the Prophet tells us, God's thoughts are not as our thoughts, but as the Heavens are higher than the earth, so are his ways, viz. of mercy to our ways. As then the earth is but like a pin's head, in respect of the vast dimensions of the Heavens; so are all our sins comparatively to God's mercy. If then thou hast great thoughts about thy sins, saying, They are greater than thou canst bear, yet have as great thoughts of God's mercy, and know they are not greater than mercy can take away.  
2. As it's infinite mercy, so they are tender mercies, bowels of mercies. Psal. 40. 11. David prayeth, God would not take away his tender mercies from him. Hence he is compared both to a Father and a Mother. Oh take heed then of dishonouring God, by hard distrustful and unbelieving thoughts about him! Think not of him as an austeer Judge, who reapeth where he doth not sow. The Devil, and our guilty consciences are apt to represent God otherwise than he is. Indeed while thou art secure and stupid in thy sins, thou thinkest of God as an Idol-god, having no eyes to see; or thou presents him only a merciful God to thyself, as if he were not also holy and just; but when once sin burneth in thy heart like fire; when God makes thee a terror to thyself, because of thy wickedness, than all is turned; Thou thinkest of the justice and vengeance of God only, as if he had no mercy; but when thy sins are a burden to thee, and thou dost in the sincerity of thy heart forsake them; then think of God only, as the Scripture represents him; then harken what mercy, comfort and peace he speaks to such a contrite soul as thou art.  
3. They are sure mercies to all the godly. Isa. 55. 3. They are called, The sure mercies of David. For all necessary mercies, either for soul or body, they are bound up in God's promise; and therefore they may well be called sure mercies; even those thou hast not yet, are as sure mercies, as if thou wast already possessed of them. Glorification and salvation are the sure mercies of God to thee, though for the present thou art in a valley of tears, sighing under thy miseries.  
4. They are free mercies, such as God doth only for his Names sake, when we have nothing but sin in us, that may justly provoke God to turn his mercies into judgements, yet for his own sake he will be merciful. Though we have lost our grace, yet he hath not that attribute of mercy. Thus Psal. 6. 4. Psal. 31. 16. David still prayeth, Save me for thy mercy's sake; So that this may greatly encourage thee, when thou thinkest, Oh what a barren and dry wilderness am I! Oh what matter do I find in me, to displease God for ever! In the midst of these thoughts remember God's mercies are free; They have no other original or rise, but from himself. Think though I have degenerated from my holiness, yet God can never lay aside his mercy.  
But you will say; Is this truth to be indifferently published to all? May we tell every one, that God is the Father of mercies to him? Will not this be to make the heart of the wicked glad, whom yet God would have made sad?  
To answer it therefore first, It cannot be denied, but that God is very merciful even to wicked men, and that while they continue in their obstinacy. Doth not experience confirm this? And this mercy of God is not only seen in temporal things, he giveth them health, life and wealth, so that they can never plead against God; but also he is merciful to many ungodly wretches, and that in spiritual mercies, he giveth them the kingdom of grace, he giveth them the Ministry of the Gospel, he alloweth them the day of grace, whenas they might have been always kept up in darkness. Hence it is that the Scripture doth so often complain of the unprofitableness, of the unthankfulness and forgetfulness towards him, even worse than of the bruit creatures.  
But in the next place, There are the most special mercies of his complacency and delight, and these are vouchsafed only to true believers. So that we cannot properly say, God is a Father of mercies to any but to the upright in heart. For though wicked men do taste of many mercies from God, yet he is not a reconciled Father to them; They come not from him as a Father in Christ; and therefore though in themselves they may be called mercies, yet if you consider the event of them, how the wicked abuse all mercies, and increase their sins by them, it will be at last confessed they were not mercies, but judgements to them. The mercies then which arise from God's favour none have but those that are godly; and we may in brief take these Characters of such who are Objects of his mercy.  
First, Such as are of a broken contrite heart for sin, such who forsake and cast 
Who are the fit objects of God's mercies.  it away in their lives. To these only God is a Father of mercies: For as for the wicked, it's said, God is angry with the wicked every day. To whom doth the justice of God, the curse of the Law belong, but to those that are thus guilty of sin? The doubt than is not, Whether God be merciful? but whether thou art the fit subject of mercy, whether thou art the man God will honour.  
Secondly, Such only are the Objects of his mercy that have faith in him, that hope in his mercy. Hence David doth so often profess his trust in God's mercy. For there is either a pharisaical self-righteousness in us, whereby we are apt to trust in our righteousness, and in the works we do. We see by the Jews of old, and most Christians at this day, that they are so full of themselves, that they never trust alone in God's mercy, or else if sin be set home upon the conscience, than many prove cain's and Judasses', they fly from the mercies of God in Christ, and damn themselves for fear of damnation; so that presumption makes most, and despair some few, the unfit objects of God's mercy; misery alone doth not prepare thee for mercy: The Devils and damned in hell are miserable enough, yet cannot obtain one drop of mercy; but there must be a debasing of thyself, because of sin, and then raising up of thyself to catch hold on mercy.   

SERM. XXXIV.  
How God is the God of comfort, yea of all comfort and consolations to all those that are his.  2 COR. 1. 3. And the God of all comfort. 
THe next ground, why God is to be blessed, is, because he is a God of all comfort. Now although this might seem to be the same with the former, when he is styled the Father of mercies. Yet we may make that distinction, which Aquinas upon the place giveth, viz. That he is a Father of mercies, because he doth either prevent, or remove those miseries, that our sins do deserve; but he is the God of all conselation, in that, though our afflictions and tribulations be not taken away, yet while we are in them, he doth give many consolations, and causeth much joy in the heart. God therefore is called the God of comfort, in this respect, that though for just and wise ends, he will not deliver his people from sad exercises, yet he will in those exercses give them such strong cordials, and sweet revivings, that they shall not only have patience to bear them, but even joy in them.  
So that in the words we may take notice of what he is said to be, a God; and then the Extent, or Universality of it, a God of comfort, and a God of all comfort. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used sometimes for exhortation; and sometimes for comfort; for exhortation, Act. 13. 15. Rom. 12. 8. and for comfort in many places. In 1 Cor. 14. 3. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exhortation and comfort put together. Some say, therefore is the same word put for exhortation and comfort, because spiritual consolation is hardly received by the afflicted humbled sinner; and therefore he must again and again be pressed and exhorted to entertain it; for the Devil is the prince of darkness, and father of terrors and fears, and so immediately opposite to this glorious Attribute in God, The God of all comfort. The holy Ghost from this word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Comforter. So that although by way of oeconomy it is attributed to him in an appropriated manner, yet that doth not exclude the Father. For opera ad extra sunt indivisa, but (as was formerly said) this fountain doth not need any stone to be removed from it, and therefore we may immediately drink of it. Observe,  
That God is a God of all comfort to such as are his. 
God is a God of all comfort to all his children.   
The Apostle is not content to call him only the Father of mercies; but as a further aggravation of his goodness, represents him to us, as a God of all consolation. For though he be a Father of mercies, yet because a Father, he doth chasten and correct us; it is necessary therefore that under those corrections, we should be supported by heavenly consolations from him, Rom. 15. 5. Paul doth in that place also style him, The God of patience and consolation; the God that giveth us to be patient and lowly under his hand. For who is not furious and fretting against God under chastisements, if God give not a meek and patient spirit? But that is not all, he is also a God of consolation, that is more than patience; he giveth songs in the night; he turneth our water into wine; Though tears may be for a night, yet joy cometh in the morning.  
But let us consider, how much is comprehended in this expression, The God 
What is comprehended in that expression, God is the God of comfort.  of all consolation, wherein every word hath some emphasis. As  
First, In that he is said to be a God of comfort, a God, that intimateth these things to us:  
1. That he hath a supreme power, and independent Dominion and Sovereignty over us, whereby he distributeth comfort, when, where, and to whom he pleaseth. For in being a God of it, that supposeth all comfort is at his command; he makes it go where he goeth, and he taketh it away where he pleaseth. Hence we read in Scripture a cup of consolation, Jer. 16. 7. and a cup of salvation, Psal. 116. 3. and Psal. 23. 5. David speaketh of his cup running over, that is, a cup of gladness and joy. Now why is it called a Cup? Expositors say, It's an allusion to the master of a feast amongst the Jews, whose custom was to assign the Cup of praise, and thanks to those who were to drink of it. In that than it is called the Cup of gladness, that supposeth it to be a cup in God's hand, who is the chief governor of the world, and that he giveth those to drink, whom he approveth of. Even as the Scripture speaks also of a Cup of astonishment, a cup of anger and fury in his hand, which he will make nations to drink off whether they will or no, Jer. 25. 28. God then hath a cup of joy in his hand, and he giveth his people to drink of it, when he pleaseth; we cannot have joy and comfort when we please. The godly afflicted soul would give a world for comfort in his heart, but he cannot procure a drop to his own soul by his own power.  
2. He is a God of consolation, and that supposeth him to be alone the efficient cause of it. That if we would have our sad and darkened hearts filled with joy, it is God alone that can do it: So that as he is called, The God of all grace, because there is no grace, whether outward or inherent that we are made partakers of; but it cometh alone, and freely from God the fountain: So is he also the God of all comfort, because it's he alone that worketh this comfort in us. The least affliction, the least sin in its guilt, would be enough to overwhelm us, did not God come in with comfort. David under the sense of God's wrath for his sins, and complaining of his broken bones, Psal. 51. doth earnestly pray to God, To restore joy to him again. Alas he was never able to bring joy more into his soul: But as when the Sun is set, all the men in the world cannot make it rise again, it would be perpetual night, if God did not make the Sun to arise. So the godly heart humbled for sin, would find continual blackness and horror, would be in a perpetual hell, if God did not create light in that soul. Hence Gal. 5. Joy is made the fruit of the Spirit, because it's the Spirit of God that can only comfort the heart truly. Indeed there is much carnal and worldly joy, that men may for a while sport themselves with, but this is no true enduring comfort; It is but a vapour, a dream, a blaze, like the tickling upon a scratch, that leaveth more smart afterwards. He is therefore a God of consolation, because God only can vouchsafe it.  
3. He is the God of comfort, because whom he will comfort, shall be comforted. As he makes men drink the cup of his anger, whether they will or no, so even those humbled souls, who with frowardness and unbelief set themselves against comfort; they do with Rachel refuse all comfort, yet God doth wonderfully bring comfort into their hearts. How subtle and resolute are sometimes Gods own servants, while in darkness, to argue against, and resuse the comfort, that the Ministers of the Gospel bring to them; They will not let the good Samaritans pour oil into their wounds. But when God cometh with comfort, than these boisterous winds and waves will presently be silent. Hence David, Psal. 4. acknowledgeth, God had put more comfort in his heart, than they had in the abundance of all earthly joy. God did put it into his heart, even with a kind of holy irresistibleness; when he comforts, neither sin, or the Law, or the Devil can discomfort. Insomuch that it's great matter of praise to God, when the soul hath been at the very borders of hell, and hath been ready to be swallowed up with overmuch grief, that then, even than God hath caused joy to arise in the soul, so that all his doubts, all his darkness, they are dispelled; and as the Church said, When their captivity was turned as the streams in the South, they were like men in a dream. Thus are they even astonished to see what a wonderful alteration God hath made upon them, turning a barren wilderness into a pleasant pool. Thus God comforts, as he teacheth; none teacheth like him; for he doth not only reveal the object to be known, but prepareth and fitteth the subject to understand: whereas man teacheth only by propounding Truths, but cannot give a mind to understand. Thus God also comforteth, as no friend can, no Minister can, because God doth persuade the heart; he can take away the fears and the doubts, and so make all comfort to have an immediate illapse into the soul: whereas even the Ministers of the Gospel, though they bring the glad tidings of peace; Though they have the tongue of the learned to speak a word in season to the afflicted soul, yet they can bring this no further than into the ear, they cannot make it at all descend into the heart; insomuch that Minister's comfort in vain, and the Sacraments they seal comfort in vain, till God do alter and change the heart. And thus much is considerable, because it's said, The God of consolation.  
Secondly, What is implied in the word Consolation: And  
1. We are to know, this is one of the sweetest mercies in all God's store-house, comfort 
What is implied in the word consolation.  and consolation; and that in this valley of tears, where we meet with so much discomfort, where there are so many grieving and tormenting passages. This makes the mercy to be of greater moment. For what if a man had the abundance his heart can desire, yet if he have no comfort in any thing, a dead man, yea a dead dog is better than such an one. Insomuch that a man's whole life is almost for nothing but a comfortable life. Comfort and delight is so great a matter, that some Philosophers placed utmost happiness therein. Look over the whole world, and you will see, not every man that is most wise, or most great, not every one that liveth in most abundance and most honour, but he that liveth most comfortably, liveth the life most to be desired. Yea many time a Crown of gold is a crown of thorns; and a cottage hath more comfort than a Palace. So that the mercy here spoken of, is the salt that seasons all conditions; without this a man is no better than a Cain, or a Judas; without this every house and field is an hell. When therefore it's said, The God of comfort, here is insinuated the most desirable thing that can be. Yea, it's no wonder to hear, that if a man hath wealth and honours, but without comfort, that his life is a torment. For although a man have true grace, and be an eminent servant of God, and therefore will be certainly blessed hereafter, yet because he hath no comfort in his soul, his condition is very terrible and sad: As you see it was with Job, yea with Christ himself, though the only Son of God, yet because without comfort, when at the same time he was full of grace and holiness, what grief and agonies did he conflict with. So that your comfort is like oil (it's called the oil of gladness) for it will be always uppermost in the soul.  
2. Comfort is such a rare mercy, that unless God give it, it is not to be found in the heart of a man. For how can comfort and sin be together? Every man hath by nature forfeited all his comforts. There is not the least drop of comfort, but every man hath outed himself of it; so that man and the Devils are all alike in respect of deserts. As the Devil cannot any where gather up so much as a crumb of a comfort, so neither might any man living. The whole world might justly become an hell, and not one drop of comfort to be found in it. Therefore that God is a God of comfort to a believer, it's an unspeakable mercy, for of himself cannot come any comfort, nothing but briers and thorns, nothing but hellish torments and despair, will naturally arise in our hearts. So that comfort is the more to be prized, because we have lost all, and might justly be as full of horror and fears, as we are of sin. As sin hath abounded, so not grace, but vengeance might abound much more. Hence  
In the third place, Therefore is God a God of consolation, because Christ hath made a full atonement for us by his blood. Such a glorious expression as this, could not have been true in the world, but for Christ; if no Christ, than no comfort. Hence in the Text it is said, The Father of our Lord Jesus Christ; and then followeth, The God of comfort. So that as we are to pray in the name of Christ, so we are also in his name to offer up praise and thanksgiving. It's then through Christ alone, that he is a God of comfort; and indeed without Christ, he is the God of all wrath and vengeance, of all anger and judgements; his holiness and justice is such, that were it not through him, he would be a consuming fire, and the most holy man would not be able to stand in his sight. So that it cost Christ dear to make a way and passage of comfort for us.  
Lastly, God through Christ being thus the fountain of all consolation, hence it is that he doth most genuinely and properly of himself, show mercy and vouchsafe comfort. Even as the Bee of itself makes honey, but never stings, except when provoked. Thus if we walk not always comfortably, if we live not in holy joy and gladness of heart, this ariseth from ourselves. The vapours that turn into storms and thunder come from our own bowels, otherwise God would always be communicating consolations to us; we shut out the light from us, we turn sweetness into bitterness. Thus the Psalmist saith, That God doth not afflict willingly. The works of justice are commonly called alienum opus; but God's works of justice are his proper works, as well as of mercy; only our sins stir him up, and provoke him to the one, but his mere goodness and mercy inclineth to the other, so that now God would always fill the hearts of his children with rejoicing, did not they obstruct it themselves.  
In the third and last place, he is said to be the God of all consolation. There is 
How he is a God of all consolations.  the extent of it, All consolation, which implieth,  
1. That there is no consolation but cometh from him; no true and solid comfort, but God bestoweth it. As for that profane and wicked mirth, which the Devil stirreth up ungodly men unto, that is not worth the name of joy, it's a madness, for they descend quick as it were to hell from these jollities; all true comfort is from God.  
2. There is implied, That God hath a store-house of all kind of comforts, whatsoever thy necessity and wants are, he can comfort thee. It is not every comfort that will heal every wound, but God hath a treasury of all; if thy soul need comfort, he can comfort that; if thy body need comfort, he can do that. Oh then, let not these consolations of God seem a small thing to you! Job 15. 11.   

SERM. XXXV.  
Some Propositions clearing the Doctrine of God's Mercy, from both Doctrinal and Practical Objections.  2 COR. 1. 3. The God of all comfort. 
WE shall now put both these descriptions of God jointly together, having already considered them severally. For seeing in the mercy of God is all our hope, Christ hath this Rainbow about his Throne. And although it may affect us to hear, that God is Wise, Omnipotent, of glorious Majesty, yet nothing is so suitable and proper for poor sinners, as to hear of God's mercy. Therefore I shall at this time enlarge further about it, and so conclude. And that which I shall deliver, shall be laid down in so many Propositions, which will be to obviate either Practical or Doctrinal Objections. And  
First, The mercy and comforts of God, this glorious Nature of his, whereby 
Propositions obviating practical and doctrical objections about the mercy or comforts of God.  he is ready to pity those that are miserable, is so to be managed in the public preaching thereof, that it be a sovereign Antidote against all despair, and yet a curb against all presumption. For so it falleth out, that we can hardly open the treasures of God's mercy, and discover the glory of his grace and goodness to the humbled sinner, but presently the carnal profane heart is ready to encourage himself thereby. It is therefore the part of a wise Dispenser of this glad tidings, to consider the subjects with whom he hath to do, and accordingly to publish terror to whom terror is due, wrath to whom wrath is due. And then on the other side, peace to whom peace belongs, mercy to whom mercy belongs. Though therefore God style himself, The God of the fatherless, and the widow, that he is pitiful to such as are miserable: Though very wicked (it may be) and profane, yet this is with a general mercy only; his peculiar and special mercies are only to those that fear him. If then a man go on wilfully in his ungodly ways, if he will still retain his transgressions, he must not think to find God merciful to him, he will find David's prayer fulfilled, Psal. 59 5. Be not merciful to any wicked transgressor. This bread is for children, not for dogs; yet how difficultly can we keep such off from applying this mercy to themselves? Those are commonly most confident of it, to whom it doth not belong; therefore beastly men are barred off from coming near this Mount; This pearl is kept from Swine. When we meet with broken contrite hearts, here we display the mercy of God with all our might; To such we say, God's mercies are infinitely more than their sins; That although they had the sins of all the men in the world, yet they were but as a drop to the Sunbeams of his mercy, which will quickly dry them up: To such we say, God doth as easily pardon great sins, as little; as the Sun doth enlighten one place with as much ease as another: To such we say, That it's their duty to hope in God's mercy; that they cannot dishonour God more than by looking upon him, as one who is hardly brought to remit offences: That it is Gods will we should come to this fountain, and drink abundantly of it. We tell them, that they cannot think so much of sin to condemn them, as they may of the multitude of God's mercies to save them: To such we say, That when they have thought all they can, yet there is more in God's mercy, than they can go to the bottom of. God is said to forget sins, but he cannot forget his property of mercy. Thus you see that mercy is so to be held out, as the cloud was in the wilderness, it was light to the people of Israel to guide them, but darkness to the Egyptian. The Doctrine of mercy is indeed matter of terror to every presumptuous sinner, for he hath nothing to do with it, but it is full of beauty and reviving to the wounded heart. Hence the whole drift of the Scripture is to represent this grace and mercy of God to an humbled sinner. This is the main scope of it. For who could or dare think of God any otherwise, but a consuming fire, till the Scripture hath revealed him otherwise? And indeed the Parable of a Shepherd fetching home his lost sheep, is comfortable; yet Christ exceedeth that Shepherd, for he sought for his sheep, as goods that he needed, that he wanted; but Christ doth for us, whom he doth not want, he is well enough without us. Again that also is a refreshing Parable of the Father entertaining so mercifully his prodigal Son; but yet Christ exceedeth that Father also; for there the Son came first and humbled himself, and entreated for favour; but God he doth first seek us out by his mercy; We do not choose him, but he chooseth us. Though Vorstius doth distinguish of special grace to believers, calling one ordinary, which God vouchsafeth to those who seek him in the use of means; and another extraordinary, which God (he saith) sometimes but rarely vouchsafeth, and that is, while men never think of God, yea in ways of opposition to God, as the Gentiles and Paul; yet indeed we may say of all that are converted, That God thinketh of them before they think of God. It is he that prevents them; his grace finds them out, and prepareth them for mercy. Again, Christ compareth himself to the Physician; but what Physician healeth as he doth? Other Physicians they make their Patients sick and bleed, to help them to health; but Christ, he himself is wounded, and his blood is shed for to save us. All this is to show, That we cannot embolden and encourage the sincere converts enough; but the more hopeful and confident thoughts he hath of God's mercy, the more pleasing it is to God.  
Secondly, We must not judge of God's mercy without Scripture-light and guidance, for if we do, we sholl thereby encourage ourselves in wicked ways, and yet say, God is merciful. And truly this is the poison that many suck down, they judge of God's mercy according to their own humane pity and compassion; and thereupon never consider his Justice, his Wisdom, his Holiness, as well as Mercy. So that this is diligently to be considered that we must not apprehend of God as full of mercy and comfort any otherways than the Scripture doth manifest him, and that will be salt to season you against the abuse of God's mercy, so as to turn his grace into wantonness. How many are there undo themselves for want of a Scripture consideration of God's mercy, both Doctrinally and Practically. As  
In the first place. What is the reason, that some have embraced that old and unsavoury Doctrine of Origen, That all both men and Devils after so many years in hell, shall be released from those torments? Why is this? But because these misericordists conceive of God's mercy without Scripture-grounds. They think it doth not stand with the pity and compassion of God, to let so many thousands of his creatures lie roaring in hell, and he never deliver them. But is not this against Scripture, which calls it everlasting fire, and that there shall never be any coming out of that prison, That of their torments there shall be no end?  
Again in the second place, There are those that do with open mouth cry 
Of the Calvinists Doctrine concerning Gods absolute Decrees, and how they stand with the mercy of God.  down the Calvinists as blasphemous against God's mercy, and making God to be more unmerciful and cruel, than any Tyrant that ever lived: Because (say they) such do hold, God did by absolute, and irrespective fatal Decrees, appoint the greater part of mankind to sin, and then for their sin to damn them. As Tiberius, desiroes to put a vestal Virgin to death, caused her violently to be deflowered, and then because she was deflowered, he put her to death. But  
First, Here is a false and an odious representation of the Calvinists Doctrine; and if their opinion, as they truly state it out of the Scripture, be thought to be against the nature of God's mercy, it's because they do not consider Gods supreme dominion, his Justice and Holiness, as well as his Mercy. But that the Calvinists do not any ways diminish the gracious and merciful Nature of God, by their opinions in the Doctrine of Election, efficacious Conversion, etc. will easily appear to those that are candid and ingenuous. I suppose Election to be an Act of mercy, relating to our misery in Adam's fall, though the learned Doctor Twiss disputeth much against it, Lib. 1. contra Armin. digr. 9 For  
1. They hold, That there is no man is damned, but for his sin; Their destruction is of themselves. Neither do they say, That God by any Decree compelled Adam to sin at first, but Adam sinned as voluntarily, and as freely, as if God had made no permissive Decree about his fall. It is true indeed we say, That God hath predetermining Decrees efficacious about what is good permissive, about what is evil; but yet we say, These Decrees do not alter the nature of second causes, but according to the nature of them, so is God's providence attempered thereunto. Therefore we acknowledge that of Austin's, Malevola est illa misericordia, quae facit esse miserum, ut misereatur, That is cruel mercy, which makes miserable, that it may show mercy; Adam did voluntarily sin, so that God was not to be blamed.  
Neither do we call those Decrees of God Absolute and Irrespective, as if hereby all means were excluded from accomplishing the end we are elected to. When God elects a man to salvation, we say, in this Election is comprehended holiness, as the way to happiness. And therefore to impose such an Irrespective Decree upon the Calvinists, as if their meaning was, God had decreed to save some men, whether wicked, or not wicked: That it was all one, whether profane or godly. This is an horrible calumny. It is true, we say, it's Absolute, because God did not look to any thing in us, as a cause, or a merit, antecedently to his Election, yet we say, God elects to faith and holiness, as well as to salvation. Therefore we do not injure the merciful Nature of God; but they do his holy, just and wise Nature; yea they diminish his grace and mercy in our Election, and attributing too much to man. For whereas the Apostle saith Rom. 9 It is not of him that willeth or runneth, but of God that showeth mercy; They will make it to be as well of him that runneth, as of God that showeth mercy: And though in words they seem to give the priority to God's grace and mercy, yet in reality they do not. If then that of Austin be true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo, than all those are enemies to the grace and mercy of God, who take in the least measure from it.  
3. We do not enervate the mercy of God, in holding, the Election of some only to eternal life, because God might justly, if he had pleased, damned all, and none could have accused him for want of mercy. For hath not God bound up in chains of darkness all the apostate Angels? Are not every one of them condemned to eternal torments? Yet they are more noble and excellent creatures, than man is. Oh than the mercy of God that any is saved, seeing that all might justly be damned!  
Lastly, Not to enlarge on this, God is merciful in this Absolute Election, duly explained, because hereby a very great number are sure to be saved. God by this Decree of his, will so work in time, that they shall be called, justified, and at last glorified; for Election will obtain. Now doth not this Doctrine more commend the mercy of God, than the Arminians Conditional Decrees? Notwithstanding which, no man in the world may be saved. For notwithstanding God's Decrees and Will, to save all men, notwithstanding Christ's dying for all men, yet they acknowledge it possible, not any one man be saved. For God (they say) leaveth a man to the good use of his freewill, he doth not alter or change by his efficacious and wonderful grace any man's heart; and if God do no more, who then can be saved? They cannot instance in one Heathen, that ever yet used his naturals well, thereby to partake of supernaturals. So that if all be left to man, and God should not show mercy, no one man would be saved. Therefore our Doctrine is a merciful one, and theirs is cruel.  
In the third general place, The Socinians, they blame all the Orthodox, as evacuating the mercy of God, because, we say, that the Justice of God being satisfied through the blood of Christ as a ransom, we thereby obtain remission of sins. Now (they say) how absurd and contradictory is this, God is satisfied by a just payment to pardon sin, and yet it's the mere mercy of God to forgive it?  
But to this we answer, That though the pardon of sin be of Justice to Christ, yet it is wholly of mercy to us. It is not any thing we could do, that might procure pardon; if we could merit or satisfy the Justice of God by the works we do, then indeed it would not be of grace and mercy to us; but this Justice is only between Christ and the Father: So that it's wholly of mercy to us, both in respect that he hath found out a Saviour for us, as also in applying the benefits of Christ's death. For though Christ become into the world, yet how many eternally perish? It is therefore unspeakable mercy to thee, that thy sins are pardoned, that thou art converted, and so many thousands abide under the power of Satan and sin. Therefore when God's mercy is spoken of in pardoning of sin, it is perpetually in respect of us, not of Christ. Thus you see, judging of God's mercy without Scripture-light, into how many Doctrinal errors it may plunge us.  
4. For want of Scripture-direction, the Papist and Antinomian oppose the mercy of God, but in extreme contrary ways. Though God be merciful, yet he hath so ordained, that none shall partake of his mercies in time, but those who by his grace are enabled to believe and repent, as the way to salvation. Now the Papist injureth the mercy of God, for he will have his Faith, Repentance, with other holy works, the merit and cause of his salvation, disdaining to have eternal life, as mere alms from God. But the Antinomian to avoid this Scylla falls into Charybdis, he affirmeth, a mercy, and that of Justification, even while we are sinners, before we do either believe or repent. But the Scripture-mercy lieth between both.  
In the next place, Let us consider, What Practical Danger we are in, by conceiving of God as a merciful God, without Scripture-information. And  
First, We are apt to flatter ourselves with God's mercy, though we allow ourselves in our sins and iniquities, whereas the Scripture speaks not a drop of mercy to such Have you not many dreadful examples of God's anger and terror as well as mercy? What was the casting of all the Angels into eternal blackness for one sinful thought, and that the first which they were guilty of, giving them no space to repent, no day of grace, affording no means for their recovery? Is not this an instance of God's severity? But you will say, This was to Angels, he is more merciful to man. But consider that example of God's Justice in drowning the whole world, save eight persons; Doth not that proclaim God is just and angry against sin, as well as merciful; not to spare the whole world, because it had corrupted its ways, but to drown such an innumerable company of men, women and children, yea to destroy the whole earth, as it were? Oh, who can stand before the anger of God Have we not also a formidable demonstration of God's anger against Sodom and Gomorrah, when fire and brimstone was reigned from Heaven, to destroy those Cities, and all that did belong to them? What had the little children done? They could not be guilty of those unclean vices, but God cutteth off all. Many other instances of God's wrath we have in Scripture, especially the day of Judgement, will be a dreadful manifestation of it to the wicked, and therefore the Scripture will inform us in that, as well as of God's mercy.  
A second Practical Error (I shall conclude with) that necessarily accompanieth the thoughts of God's mercy without Scripture-direction, is to encourage a man's self in his sins, because God is merciful. Every wicked person turneth this honey into gall. Paul speaketh of some, who made those wretched inferences, Let us sin that grace may abound. Take heed then of having any such wicked thought arising in thy heart, God is merciful, therefore I will go to my lusts again: Oh no; the Scripture represents God's mercies for another end, to repent and be converted from thy evil ways, Rom. 2, Knowest thou not the goodness of God would lead thee to repentance. Oh then do not abuse the mercy of God for there is a time coming when there will be no more mercy. It's called the day of wrath; thou shalt meet with nothing but terror, Ezek. 8. 18. The Scripture speaks of vessels of mercy, and vessels of wrath, and there is no greater sign of a vessel of wrath, one fitted and prepared for destruction, then to grow wanton by the mercies of God, to be evil, because he is good; so much mercy abused will one day be turned into so much vengeance.   

SERM. XXXVI.  
That God not only can, but doth actually comfort his People, and how he doth it.  2 COR. 1. 4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 
IN the former verse we had the Reasons of our blessing of God set down, by the description of that glorious attribute of his, The Father of mercies, etc.  
In this verse the Apostle doth further amplify the cause of this duty of Thanksgiving, viz. from the effect, and fruit of this property of his, He is not only a God of consolation, habitually and potentially, as it were. He is not a fountain sealed up; but this Sun doth always irradiate its beams; As he is a God of consolation, so he doth comfort.  
So that in the words we have the Effect or Causality attributed to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is comforting, that doth never cease to do it, that never withdraweth his consolations; It's his nature to be always comforting. As the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is always tempting. The word in humane Authors is used frequently of him, who calleth another to him; but in the New Testament either of him that intreateth and prayeth, or of him that exhorteth, or as in the Text, of him that comforteth.  
2. The Subject of this consolation, us] That is either generally all believers, or us Apostles and Officers in the Church. For the Apostle might speak this to obviate that scandal, which many were ready to take at the afflictions and persecutions of the Apostles, as if they were hated of God, and were nothing but impostors. Therefore some part of this Chapter is a narrative of his pressures and apologetical, in declaring the great goodness of God thereby to the Church.  
3. The particular wherein, in tribulation] Light can come into this dark dungeon.  
4. The Extent of this, All our tribulation] God can turn the hardest stones into bread: All] either of mind or body.  
5. The consequent Effect of this, That we may be able to comfort them, etc.] God many times doth in an exemplary manner exercise the Ministers of the Gospel, that they may experimentally be able to instruct such who are tempted.  
We begin with that efficiency given to God, who comforteth, is comforting, and observe,  
That as God is the God of all comfort, so he doth actually put forth this comfort 
God not only can, but doth comfort his children.  to those that are his.  
God's attributes may be truly affirmed of him, though they never be put forth into act, God would have been Omnipotent, Merciful, Wise, though he had not created the world, only the creation of the world did demonstrate those Attributes. Thus God may be called, The God of comfort, or a merciful Father, in respect of his Nature and Inclination, though actually he doth not comfort any; but God is a fountain communicating himself into streams of comfort, he will make his people taste and feel what he is by Nature. Now when it's said, That God comforteth, you must understand this both in temporal and spiritual comforts. That spiritual comfort comes alone from God is plain, because the Spirit of God is called the Comforter. We cannot have one drop of heavenly consolation, till God's Spirit infuse it into us. If the children of God could have comfort when they will, would they walk so disconsolately, and cry out of their dark troubled souls as they do, but then even earthly comfort, to take delight in the lawful contentments God doth allow us, to take delight and joy in these corporal mercies, this is also from God, Eccles. 2. 24, 26. Eccles. 3. 13. Eccles. 5. 18. You see the Wiseman affirmeth it often, That a man cannot take any joy or delight even in those lawful things, unless it be given him of God. All comfort then of all sorts ariseth from him.  
But let us consider the way or manner of Gods comforting. For as it is a great 
How God comforteth his people.  and profitable Question to examine, How God doth convert and sanctify, so also, how he doth comfort? And  
First, You must lay this foundation, That God doth comfort two ways, either immediately, when he doth by himself work upon the soul: Or mediately, when he comforteth by such means as he hath appointed thereunto.  
Let us then in the next place consider, What are those immediate workings of God upon the soul, whereby he maketh the heart joyful? For David, Psal. 4. saith, God had put more joy into his heart, than any man can have in the abundance of all temporal mercies. And  
First, Therefore God doth comfort by illuminating and opening the understanding and opening the understanding, to know and see the grounds and reasons of comfort. And certainly, this is of great conducement to have the heart comforted, when the understanding is rightly convinced of the grounds of comfort. For as the dark night is apt to beget fears and terrors, so darkness in the understanding is a great cause of all that terror and disconsolateness, which Gods own children may many times lie under. So that as God in conversion and humiliation for sin, begins with conviction upon the heart, so also in consolation and comfort. The great impediment to a godly man's comfort, is want of spiritual knowledge, and conviction about the causes of comfort. As it was with Hagar in the wilderness, she sat weeping for her child, and gave over all as desperate, till God opened her eyes, and made her see a fountain. Thus the broken heart, judgeth itself in a wilderness destitute of all comfort, seeth nothing but matter of despair and damnation, till God enlighten the understanding about comfortgrounds in the Gospel. As for example, when the Spirit of God enlightens us to receive comfort, it giveth us the eye salve:  
1. To look upon Christ revealed in the Gospel, as the full cause and ground of all our comfort, as well as on sin. Generally the people of God in the first workings of the soul, look upon nothing but their sins, behold nothing but sin; but God will not let them alone in this agony; he enlightens them further, that they shall see Christ as well as sin, the Gospel as well as the Law, he giveth them eyes to behold the brazen Serpent when stung. Hence the Spirit of God, John 16. 9, 10. doth not only convince of sin, but of righteousness also. The Devil he indeed moveth in those troubled waters of thy soul, and would keep thee off from Christ, as the Disciples did the blind man, but the Spirit of God will not leave the soul in these wounds, in these straits, but doth carry him up from the mount of cursing to the mount of blessing. And certainly the wise men could not more rejoice to see the star, than the godly heart doth to behold Christ after the storms and tempests in his soul. Hence the Apostle Gal. 1. calleth it, The revealing of the Son in him. This than we are enabled to do by God, not only to know sin in the terror and sting of it, but also Christ in his fullness and excellency. How was Paul affected with this, 2 Cor. 2. 1. I desire to know nothing but Christ crucified? This therefore is a special work of God to make us look with both eyes, to make thee see sin as well as Christ, and Christ as well as sin.  
2. As God doth convince the soul of Christ, what a full and glorious Saviour he is; so also in the second place, Of our duty to receive him, and to lay hold on him. And this is a further step to comfort, when God doth so far open the eyes, as to see not only a full and sufficient Christ, but also that it's a duty in particular to apply this Christ, and to rest upon him for comfort and salvation. This is a further discovery still. Paul said, Gal. 2. Who gave himself for me, and loved me: And Thomas said, My God, and my Lord. It is one of the blessed truths discovered in the Reformation out of Popery, That it is not our duty to believe in the general only, that Christ is a Saviour, but to rest on him also for the pardon of my sins: That this is the Faith that justifieth: That this is most acceptable and precious unto God: That unbelief not only in the general, but as it faileth in this particular, in not applying, in not appropriating Christ to the soul, is that which will damn a man. Oh than what blessed and comfortable light is that, which God bringeth into the soul, when he shall make thee see, that though a sinner, though burdened, though unworthy, yet it's thy duty to go to Christ to be eased? That he commands thee with that woman, not only to touch the hem of his garments, but to lay hold on Christ himself. This particular faith is that, which the soul is hardly convinced of. Though others may draw nigh to Christ, yet may I? But he cometh at last to be persuaded of this truth.  
3. God comforts by enlightening the mind, that a comfortable, joyful life, arising from peace with God, is a most acceptable thing to God; that it brings honour and glory to God; and that on the other side, to walk heavily, and in a dejected manner is to dishonour and reproach God. That God doth not only look to our gracious walking, but also to our comfortable walking, and that we demonstrate the Kingdom of Heaven to be begun in us in joy, as well as in mortification, Rom. 14. 17. The Kingdom of God is righteousness, and joy in the holy Ghost. You see Joy as well as Righteousness; The children of God they are not quickly persuaded of this, they think such as they are, may not walk comfortably: It's not for them to rejoice, but at last they come to see, that they were sinfully kept up by slavish fears, and servile dejections, that the Kingdom of God requireth Consolation as well as Sanctification. Thus you see the first general way, how God comforteth, viz. by enlightening the mind.  
Secondly, and principally God comforteth, By preparing and fashioning the heart, by making it fit and ready to receive comfort. For all the while thou art enlightened 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 enlightened enough, yet the heart is heavy. They cannot delight and rejoice 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 gladness 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 God's 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 licenced by God himself.  
2. God doth subdue not only 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 sin, and feeling the terror of the Lord thereby, than 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 sin. We see in Cain and Judas, what sad and dreadful 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 sin, 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 horror, 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 Apostasy? And thus many Christians did in times of persecution, in a great measure by their revolt, though they recovered again. Therefore little dost 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 tremble and fears of soul he was in, and being in captivity by the Doctrine of works, as then taught 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 Apostasy 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 quickening 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 joyful 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 forefront of the battle; 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. 
God is a God of comfort only to believers.   
For this [Us] in the Text, is not only determinative, to show who they are into whose wounds God doth thus pour oil, but also restrictive to such and such only. Indeed the wicked ones of the world, may have comfort in outward mercies; They may rejoice in the good things of this life; and this is acknowledged by Solomon, To be a gift of God, but these worldly joys do become a sin, and a curse to them. The Poet said well,  

O miseri quorum gaudia crimen habet!   
Their very joys do become like wine to men in a favour, though refreshing a little, yet inflaming and increasing the disease more. So that these worldly joys, being not universal, nor pure and unmixed; yea being the seed of eternal grief and torment, therefore they may be well excluded from the name of joy, and the Doctrine be truly asserted, That God is a God of consolation only to believers.  
Let us explicate this truth. And  
First, We are to know, That God doth not only vouchsafe grace, but comfort also and delight to his people, in the exercise of those graces. He doth not only give bread that strengthens, but wine that makes the heart glad. Grace, that carrieth us out to honour God, to love him, and live to him; but comfort, that is for our encouragement, that is to sweeten and facilitate the heart in doing so. So that if a man have never so much grace and holiness, yet if he want this conlation, as you see it was with Job, with Jeremiah, with David, when Psal. 51. he prayed so earnestly for the restoring of it again to him, all his desirable things perish. Christ himself under those agonies he conflicted with, had an Angel to comfort him. So that you see they are two distinct gifts of God; to give Grace, and to give comfort; therefore the holy Ghost hath a twofold work, both to sanctify, and also to comfort; yet though distinct, God doth many times join them together; yea there is some unusual impediment, if joy doth not always follow grace, and that like Castor and Pollux, they do not always appear together. Therefore Godliness is comprehended under the name of gladness in that expression, Ps. l. 45. 7. applied to Christ, Heb. 1. 9 Thou hast anointed him with the oil of gladness, as Christ was; so also are his members thus anointed with the oil of gladness. God then doth not only sanctify and make his people holy, but he also doth fill their hearts with joy and gladness. Thus Acts 9 31. They in the Churches walked in the fear of the Lord, and in the comfort of the holy Ghost: Only when we say, That God giveth his people comfort as well as grace. You must know the comforts are of two sorts; Sometimes they are concomitant, so that even in the very exercises of grace, they find unspeakable joy and sweetness. The very Heathens had some glimmering of this, when they said Virtus was sibi ipsi praemium, Virtue itself was a reward, as well as duty, because of the great tranquillity and contentation of mind that it brought to the soul. Even as wicked actions have an immediate horror and remorse of conscience accompanying them. And then  
2. There are consequent joys, which follow after the work is done, as Paul found at the 12th verse, This is our rejoicing, the testimony of a good conscience. So that a man of an ill conscience, who hath stings from that, though all the world applaud him, yet he cannot have any true solid joy. Quid proderit tibi non habere conscium, habenti conscientiam. The Martyrs they found concomitant joys in their most dreadful sufferings, Act. 5. 41. The Apostles went away rejoicing, that they were counted worthy to suffer for Christ's Name. They minded not their stripes, nor their reproach and disgrace, but they went away rejoicing, not from hearing the Word, from prayer, from such holy Ordinances, but even from scourges and stripes. But in many other duties and services for God, though for the present we may feel no joy, yet there are subsequent joys that may arise long after. For as sin may not sting for a while, as we see in Joseph's brethren, the guilt of their conscience awakened them many years after: So the comfort of holy duties, though for the present thou mayest not apprehend them, yet sometimes or other God will revive them.  
Secondly, Although God giveth not only grace, but comfort to his people, yet we are not to serve him only for comforts sake, but for his own sake, and that while he denieth us the breasts of consolation to suck on, yet we are as fervently and zealously to obey him, as ever. It is many times the sad complaint of God's children, that they want comfort, and thereupon are dejected and discouraged; they care not for praying, for hearing; they have no heart for the Ordinances, and all because they find their hearts like a barren wilderness full of howling beasts. Oh, when they have comfort, than they can run the way of God's Commandments, than they have fire in their bosom! But when this is gone, they become like a stone, or a lump of earth. But although it be true, That the joy of the Lord is our strength, Nehem. 8. 10. yet for all that it is too low and mercenary to serve him only for comfort. This is Amor concupiscentiae, not amicitiae towards God. The grace of love carrieth us to God so, that we choose him, and delight in him above all things; that though he should not give us Heaven and everlasting glory, yet we were to love him, because he is the supreme and most excellent good: How much more than are we to serve God, to be diligent in his work, though we find not those experimental suavities upon our souls for the present? therefore thou art to deny thyself in this matter of joy, when God dispenseth it to thee, walk thankfully, humbly, and fruitfully under it: And when in darkness, in desolateness of soul, yet let not thy soul abate in love and service to God. The Stoic was so severe, that he thought he could not be virtuous, who did any virtuous action for the delight and sweetness that followeth it: They would not have Virtus propter voluptatem, but voluptas propter virtutem. How much more should our Christianity teach us to prefer God's will, and his honour, above all consolations. If Job said, Though he kill me, yet I will trust in him; then do thou, though when thou askest for bread, he give thee a stone, when thou askest for fish he give thee a serpent. yet still say, I will own him as a Father, honour him as a Father. Christ when he was in those agonies, and destitute of all comfort, yet he did not refuse to accomplish the will of God.  
Thirdly, As God giveth comfort to believers, so he doth it proportionably and suitably to their trials, necessities and wants. Greater trials need greater comforts; greater temptations need greater consolations. Thus the Apostle at the next verse, As our sufferings abound, so our consolation also aboundeth through Christ. One drop of honey is not enough to sweeten the salt waters of the sea; neither can small consolations equal great afflictions. Hence the wisdom and goodness of God is most remarkable, that he reserveth his comforts for such times and seasons, when the soul doth most want them. Now if ever, the Lord must comfort; else they shall be overwhelmed, as in the time of our first conversion to God, when our sins lie with all their weight upon our backs; when we see nothing but terror; which way soever we look; we are in strong pangs and agonies of soul. The Devil also taketh his opportunity then to cast in all his fiery darts. Thus when the soul of a man is filled with fear, doubts, seeing no way but hell and damnation, at such a time God comes in with his best wine; then God delights to speak to the heart of such, Psal. 94. 19 In the multitude of my thoughts within me, thy comforts delight my soul. The Hebrew word signifieth perplexed thoughts, like boughs on a tree entangled one with another, that a man cannot part them; such were his thoughts, so intricate, so enfolded one within another, that he knew not what to resolve on, what to determine, yet the comforts of God did refresh his soul. Thus new converts have many times more comfort than ever they shall have all their life time, they needed them most then.  
Again, When the people of God have any great props and supports of comfort and joy taken away from them, then commonly God comes in with more than ordinary comfort. This makes him to be styled, The Father of the fatherless, and Judge of widows; such who need help and comfort most. When David was in danger of losing his life and Kingdom, and that by his unnatural rebellious son Absolom, when Shimei reviled him, when he fled up and down with his Army, with ashes on his head, weeping and wailing, as he went up the hill, yet even at that time, Psal. 4. 6. he saith, God had put more gladness into his heart, than they could have in their harvest joy. So the Disciples, when they were to be parted from Christ, he was not to be corporally present with them; upon this, how greatly did sorrow fill their hearts? What should the sheep do without their Shepherd, the Chickens without their Hen? Yet saith our Saviour, I will not leave you comfortless, John 16. Christ would send his Spirit a Comforter in his room. Thus you see God's way, when he taketh away the comfort of an Husband, a Father, a Friend, he will be in stead of all these to us. Those conditions which we thought would have broken our hearts, he made even joyful to us.  
Lastly, When God calleth his people to any high degrees of self-denial, even to Martyrdom it self, then as their grief and fears would superabound; so also their joys and comforts will be above them. The Martyrs never felt such joy and delight in all their lives time, as they did in a dark dungeon, and in the flames of fire. Therefore God's children should not sinfully torture their souls with thoughts: what if God should call them out to suffer, to be imprisoned, to be burnt at the stake? Oh they should deny Christ over and over again, prove wretched Apostates! They must not judge thus according to their present disposition; but remember that God will proportion strength and comfort to their exercises, and give them Giants strength, if he lay a Giants burden on them.  
Fourthly, God doth not only do good to his people in giving them joy, but to show how ready and willing he is, the Scripture saith, That it is a joy to God to do any good for us, he rejoiceth to bestow his mercy upon us. This is spoken after the manner of men, to denote with what willingness he vouchsafeth his favours to us. See what a wonderful expression the Prophet useth, Zephan. 3. 17. while God is said to be in the midst of his people, saving of them, even because he doth thus; he is said, To rejoice over them with joy, to rest in his love, and to joy over them with singing. By this we see, that while God giveth us grace, and other mercies, whereof joy is a chief one, he himself rejoiceth therein. Even as Aristotle observeth of a liberal man, That he takes more joy in giving, than he that receiveth the benefit, can do in receiving of it. God then giveth thee grace and joy not unwillingly, not difficultly, but he himself rejoiceth in making thy heart joyful. See a sweet place to confirm this also, Isai. 61. 5. At the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee.  
Fifthly, This joy, God giveth believers, is a spiritual joy. Worldly joy is like the culinary fire which goeth out, if it have not daily fuel; but this is like the elementary, that needeth no pabulum, but continueth of itself without such additaments. Though friends die, though the creatures break under us, yet this joy abideth the same still. It is a spiritual joy, because seated in the spiritual part of a man most. So that we do not speak here so much of a sensible bodily joy, but of that which is rational and seated in the soul. It is true, when the soul is greatly affected by way of sympathy and redundancy, it doth overflow even to the bodily part of a man also; but the Subject, wherein this joy is immediately and properly seated, is in the soul and heart of a man. Hence it is that the heart is so often said in the Scripture, To rejoice in the Lord, which is the mind and the will. Therefore as a godly soul may truly repent, when yet it cannot shed bodily tears; so it may truly rejoice, when it hath not a bodily gladness upon it. So that as the Wiseman saith of carnal laughter, that even in that, the heart may be sad; So also, though in bodily sadness, yet the conscience of a man may have great tranquillity and joy. It is also a spiritual joy, because the motives of it are chiefly from spiritual objects; It's joy in the Lord, and joy in the holy Ghost. Luke 10. 10. Our Saviour commanded his Disciples, Not to rejoice in that they could work miracles, and cast out Devils, but because their name was written in Heaven. It's spiritual also in its operations. For whereas worldly joy enters into men, as the Devils did into the Swine, hurling them headlong into Hell. This makes the heart more active, more fruitful; It's like the Spirit to Ezekiel's wings, like the wind that made the dry bones gather together and live. It's like Elisha's fiery chariot, mounting him up into Heaven; whereas grief and sorrow are like the worms that eat into the wood, and devour the strength of it.  
Lastly, This joy is given by God to believers, though formerly great and grievous sinners. For we might think, such as have been the chiefest of many thousands in sinning and blaspheming against God, though God should have pity and mercy upon them, yet he should never give them any comfort in this life. You would think their former lusts, pride, uncleanness, and excess of riot, should be like a millstone always about their neck; They should go mourning to the grave, never able to remove their sins out of their sight; but thinking they pursue them as close every moment, as Asahel did Joab to damn us: Yet even to such, after God becomes reconciled with them, God it may be giveth more comfort, than to others. Great sins when repent of, cannot bar off great consolations; and indeed, such need strong consolations, for their great conflicts and agonies. If Christ put not both arms under them, they hardly keep from fainting away. Marry Magdalen and Peter were in a special manner owned and comforted by Christ, though they had deeply wounded their souls with sin. We see Paul, though so notorious a wretch against Christ, yet when converted, God doth not upbraid him with former rebellions; but in the number of those who have peace and joy, he reckons himself; and the truth is, such are most humble, tender and melting under comforts. What (Lord) such a beast, such a Devil as I have comfort? What (Lord) I that might have been a Cain, a Judas, crying out, My sins are greater than I can bear? That like Dives might have begged for one drop of water to cool my scorching heat, but have been denied? Shall such an one have comfort and consolation?   

SERM. XXXVIII.  
How God will comfort his People in all both their spiritual and temporal Afflictions, which all the Art of Philosophy can never do.  2 COR. 1. 4. Who comforteth us in all our tribulation. 
THe second particular in this Text hath been dispatched, viz. the Subject whom God comforteth [Us] Apostles and believers, in the general; such only have a right and interest comforts. Why such only have a right, will be treated on more opportunely in the procedure of the verse.  
We therefore go forward to the third part of the Text, as it stands divided, and that is the Object matter wherein this comfort is communicated to us, and that is for the nature of it said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tribulation; and for the extension of it, all tribulation. Tribulation] The Greek word signifieth, Such an affliction as doth even oppress and squeeze a man, as it were: Hence it is translated sometimes persecution, Act. 11. 19 The Church's afflictions are called persecutions, to show the voluntary, malicious endeavours of her enemies, who run up and down to seize on such as belong to Christ; which implieth also, that the godly did not rashly and sinfully put themselves into their enemy's hands; but that according to Christ's command they did flee, when their adversaries sought for them. And this may be done in faith, not in sinful fear, as appeareth, Heb. 11. where some are said to hide themselves in caves and holes, yet by faith. But the word is commonly rendered tribulation, having sometimes the epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, as Mat. 24. 21. And the Latin word tribulation answers the Greek well, which (say some) comes from the flail of the thresher, that bruiseth the corn: Or (as others) from thistles that are sharp and vexing. Well, the word signifieth such a tribulation, as is bruising, pricking, sadly molesting: Yet as out of the same root cometh the sweet Rose, as well as the sharp prickles, so from the same condition shall arise joy as well as grief. Observe,  
That there is no tribulation, or affliction God's people can fall into, but God will comfort them therein. 
God will comfort his children in all their affliction whatsoever.   
The Text saith, all tribulation, let it be what it will be. Do not say, Every tribulation but mine; Take heed of thinking thy dungeon is so dark, that no ray or beam of this Sun can come unto thee. For as Paul argueth in another case, Heb. 2. 8. In that all things are put under subjection to Christ, it is manifest he left nothing that is not put under him. So in that God comforteth in all tribulation, it is manifest, that there is no tribulation exempted, or left out. Take heed of that profane Question, Is God the God of the hills, as well as of the valleys? Think not that God is limited, so as if there were some kind of water that he cannot turn into wine; some stones that he cannot convert into bread. But let us explain this. And  
First, God doth comfort his people in all tribulations, for the several kinds of 
Propositions explaining the Observation.  them. The tribulations that may fall upon the people of God are of such different sorts, that it is very difficult to number them, as it is the sand upon the Seashore; yet we may divide them into these two sorts, The soul-troubles in the general, or spiritual ones; and the external, or temporal ones, In both these God will not leave his people comfortless. Their spiritual troubles, they may empty themselves into several channels. As  
1. There is a soul-trouble arising in the heart, because of God's displeasure for 
Several sorts of soul or spiritual troubles, in all which God comforts his children.  sin. This trouble David doth sadly groan under many times, and this is the greatest evil that the godly can grapple with. When God hideth his face from David, it's neither his Kingdom, or success, or any great prosperity he hath, that can be so much as a drop of water to cool his thirsty scorched soul. Job also was in this troubled condition, when he complaineth, That the arrows of the Almighty did stick in him. What comfort or joy could Job find in any thing in the world, while God was thus frowning on him? So that the soul in this case is most remote from comfort. Bring him riches, honours, you do but as they that gave vinegar and gall to Christ for to drink, you increase sorrow more: yet at last we find both David and Job were comforted; God could and did of that chaos and dark confusion they felt within them, work much light and joy. And certainly, if there be any of God's children that live and die without comfort, having no evidence or assurance of God's favour; this is not because God cannot comfort, or because God is not gracious and pitiful to such, but because God seeth it best not to give comfort to such. Seeing therefore it's God that breaketh the heart, it's he that makes the soul tremble, it is he that convinceth of sin, and humbleth the soul under it: So it is the same God only that can command comforts; when he speaketh the word, all sorrow and tormenting fears shall fly away, as dark mists before the glorious light of the Sun. Oh then, let such dejected and overwhelmed souls remember the Omnipotency of God in comforting, as well as in other things! Say, O Lord, my heart would break and break again, if I had nothing but men or Angels to comfort; but I have to do with thee who art the Father of spirits, and so canst put into the soul gladness of heart, as well as grace.  
A second spiritual trouble is, The want of that sanctifying and mortifying power they desire against their lusts. They find the relics of corruption too prevalent; their hearts are not in their own power; They complain and say, I command my hands, and they move as I would have them; I stir my feet, and they obey presently; but when I charge my soul to be heavenly, believing, to be cheerful, patient, it doth not at all yield to me. Paul, Rom. 7. did in a most pathetical manner complain of this conflict and agony with him, The evil he would not do, that he did. As these impetuous lusts are a burden, so the deadness, barrenness and hardness of his heart: Oh often doth he cry out of his soul, as like the mountains of Gilboa, on whom no dew doth fall, like a parched and dried wilderness, and he knoweth not how to come out of it, yet even in these sad, perplexed thoughts God comes in with comfort, when his heart affords none, when all within riseth up against him; yet as it was with Paul, his complaints shall be turned into praises, I thank God in Jesus Christ.  
A third Soul-tribulation may be from Satan's temptations: He is called the tempter, he is said to have his fiery darts, he hath his buffet. We see how fiercely he assaulted Christ himself; and as for the incestuous person by Satan's devices, he was almost swallowed up with sorrow. And indeed, what horrid suggestions of blasphemy, self-murder, and whatsoever is most terrible and amazing, will not he assault the godly soul with, if God bind him not up. Well doth the Scripture compare him to a a roaring Lion; what can a poor Lamb do, if he fall upon it? And truly no more could the poor humbled sinner stand before all the temptations and oppositions of Satan, if God's grace did not interpose; yet even in this hellish darkness, when the soul is apt to judge its condition, like those that are damned in hell; when he is ready to conclude, God hath forsaken him for ever, that the express signs and characters of a castaway are upon him, as he thinketh, yet of this Whales-belly, from the mouth of hell, God doth raise him, and give him comfort; yea many times those have the greatest comforts, that have the greatest exercises of this kind; and therefore the Lord did leave them in this black night, that the day might be the sweeter and more welcome.  
Lastly, The Souls-trouble may arise from the breaches it hath made by Apostasy, and falling into great sins after it hath known God. And these commonly do give a mortal blow to all our former comfort. You see it in David, Psal. 51. when he complaineth of his broken bones, praying to have joy restored to him. Some have thought that David never had such comfort again as formerly. Certainly the godly in such falls sin heinously, because of the experience they have of God's favour, and the bitterness of sin, therefore for them to revolt from God is an high aggravation: As if the Prodigal son, after he had been entertained in his Father's house, and feasted with the fatted calf, should have gone to his husks again, how intolerable would that have been? Well, but for all this, this sad condition of a gradual Apostate, and revolter, is not without ground of comfort, when truly humbled and debased before God. Doth not God speak graciously, Jer. 3. 22. Return ye backsliding children, and I will heal your backslidings? And see how this merciful offer is embraced, Behold we come unto thee, for thou art the Lord our God. She pleadeth her interest and right to God howsoever. Thus also God promiseth, Hos. 14. 4. I'll heal their backsliding. So that although when the conscience hath been the second time bruised; when thou hast been twice as it were in the new birth, thou must look for greater pains and agonies, yet God can, and doth comfort such also. Peter speaks of joy unspeakable, and full of glory, which the people of God have, though he had greatly revolted from Christ his master. So that manna may be had in this wilderness also.  
The second kind of troubles are outward, and these are also innumerable, Act. 14. 22. We must through much tribulation enter into the kingdom of Heaven. We 
How God comforteth his people in outward tribulations.  must expect like Christ to be men of sorrows: for we are to suffer with him, if we will reign with him. Now two sorts of troubles there are in which God will give comfort, and in them all troubles are comprehended.  
1. There are troubles, such as we bring upon ourselves by our own folly and sins. We have provoked God to be angry, and to take away many outward mercies from us. Now because our sins, and our iniquities have done all this, therefore it is that we may justly expect that God will deny all comfort. We might think it is true, when we suffer for God's sake, when we are persecuted for righteousness sake, than Christ will take us into his wine-cellar, and bid us, Drink abundantly. But it is my vile heart, my proud heart, my loose and negligent walking that hath brought all this evil upon me, and what comfort then can I expect from God? But even in this condition, such is the grace and mercy of God, that although our sins have brought evil upon us, yet if humbled under them, and bewailing of them, we shall find God for to comfort us. When David, Psal. 4. had that overflowing joy which he saith, God put into his heart, more than all harvest joy, yet he was at that time in very sad exigencies, pursued by his son, and driven out of Jerusalem, and this God threatened as the fruit of his sin; but behold all this, God giveth him comfort: And the truth is, when humbled for our sins, than the nature of these afflictions are altered, they become paternal and medicinal chastisements, they are arguments of God's love to us; we may rejoice in them as testimonies thereof; for so Heb. 12. and Rev. 3. it is said, Whom God loveth he chasteneth. God makes as the Physician an excellent antidote of that which is poison, and so the fruit of thy sins becometh great matter of thankfulness, as David acknowledged, when he said, Out of very thankfulness thou hast afflicted me. And as for the second kind of afflictions, which are only for the exercise of graces, when we are persecuted not for the evil in us, but the good appearing, as the case of the Martyrs was; then God giveth us comfort with full measure, pressed down, and yet flowing over; witness the Apostles, who went away rejoicing, because they were accounted worthy to suffer all things for Christ's sake. The Martyrs also had more joy in their troubles then ever they had in their prosperity, and it is of those tribulations the Scripture speaketh of. Indeed some Philosophers have essayed upon such a comfort, as Epicurus said, If a wise man were burnt in Phalaris his Bull, he would say, Dulce est, & add me nihil pertinet, This is a sweet thing, and doth not at all hurt me. But these were Book sayings. No Philosophers ever endured misery for their Sects, as Christians have done for the truth of Christ. But you may say, What is that by which God comforts his people in all their tribulations? Hath the Scripture any higher grounds than Philosophy? Philosophy is called animi medicina; and as there were several Sects of them, so they had different principles to comfort; for there was no theme treated on more by them than this; only some principles were contrary to others; for some persuaded 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 than 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 
No Philosopher ever had the true grounds of comfort.  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 sin, no guilt, no curse can be removed, but by the blood 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 Sun's 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 channel 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 God's 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 God's 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 oil by which he healeth the wounds of his afflicted ones. For seeing Gods comforts do far exceed all Philosophical remedies, as much as the Sun 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 always Eodem vultu, let whatsoever befall him. It is very useful to know, 
God's children deficient in a twofold respect concerning Gods comforts.  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 God's children are deficient in a threefold respect about God's 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 remembered such a precious and sweet truth, the temptation had not prevailed so much upon thee. 
What are these good things that God hath prepared for those that love him to comfort them.   
Come we then to lead you up into the Mount of transfiguration, let us see even in this life, as far 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 sin, 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 joys. 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 joys, 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 joys, 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 
What grounds of comfort the Scriptures afford unto us.  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 matter of comfort enough; here is more oil than we have vessels to receive. This the Scripture doth frequently insinuate, Matth. 5. Your heavenly Father knoweth what you have need of. But especially Heb. 12. 9, 10. the Apostle declareth at large, That because we are sons, because God loveth us, and is a Father, therefore he doth chasten us; and so if we give reverence to earthly parents, because they correct us, as the Apostle implieth, How much more ought we to bless God for his fatherly love to us in correcting of us? Out of very faithfulness, saith David, thou hast afflicted me, for before that came, he went astray. So then, he who is taught by Scripture, he seeth as much of love, as much of a Father in these tribulations, as in any outward mercies. Whereas therefore they said, If thou art the Son of God come down from the cross: the godly man saith on the contrary, because he is the Son of God, he will ascend up to the Cross, when his Father commands him: hence afflictions are spoken of by way of gift, To you it is given to suffer; and they are called, The precious trial of our faith. Say then as Christ, Shall I not drink of the Cup which my Father hath given me? And because he is a Father, and he makes his afflictions medicinal, therefore they are stinted and measured by him, both for the time, when they shall begin, thy tribulations fall not out when the Devil and thy enemies would bring them upon thee; but when God's time is come, as you see they could never touch Christ, till he said, His time was come. So that as God is said to determine the bounds of men's habitations, so he hath also of the afflictions of his children; they come not sooner or later than thy Father in wisdom had appointed. Now as winter and cold is necessary in its season, as well as Summer in its season, and the night hath its use as well as the day: Thus a time of tribulation is as necessary, as a time of rest and quietness. There is a great deal of mercy to thee in the very time of thy trouble; unless the grain of Corn fall in the earth and die, it cannot be fruitful; this Christ applied to himself, and is also true of every Christian. As the time is thus prefixed, so the kind of it, with the measure and degree of it. Revel. 2. 10. The Devil shall cast some of you into prison. The Apostle also Heb. 11. speaketh of the several sorts of tribulations the Saints were exercised with; and if God's providence reacheth to the Sparrows fall on the ground, yea to the hair falling from the head, how much more to the head itself, to man himself? Is not this then a true solid ground of comfort, to think that thy heavenly Father knowing thy temptations, and what will do thee most good, hath appointed thee to drink of this cup of an affliction, rather than another? Know, that that very trial upon thee, how contrary soever to thy flesh and blood, yet is the best and most profitable affliction of any in the world to thee: other afflictions would be like contrary physic to a disease, do more hurt than good.  
Lastly, This heaveuly Father hath not only appointed the time, the kind, the degree of thy tribulation, but also the time of deliverance from it. And this is also a great comfort to know, that the tribulation shall not stay an hour longer, then while it may do good to thee; he will not take one drop of blood more from thee than is necessary to prevent thy disease, or abate it. So Rev. 2. 10. Some should be cast into prison for ten days. You see here God had determined the time. Even as the Artificer knoweth how long the gold must be in the fire, to take away the dross, and will not suffer it to abide any longer. This the Psalmist made use of in his Prayer for the Church, The time to favour her, yea the set time is come. 
Psal. 102. 13.  So thou art to know, that the time of favour, the time of deliverance, yea the set time will come. So that this may add much comfort to the godly, that their afflictions shall be as the horsleeches set to the body, to stick no longer than the corrupt blood is taken away. Thus Job though he had many gloomy and sad temptations, yet sometimes again he was refreshed with this, That he should come out of that affliction, like gold out of the fire, Chap. 23. 10. How wonderfully was Habakkuk comforted in his exercises? for being informed, Chap. 2. 3. That the vision was for an appointed time, that God though he did tarry would surely come, see how he breaketh forth, Chap. 3. 17, 18. Although the figtree doth not blossom, etc. yet I will rejoice in God, I will joy in the God of my salvation. Well may God be called the God of consolation, who can make Habakkuk so greatly rejoice, when all earthly props are taken away.  
A second Scripture-cordial, by which God comforts his people in all tribulations, is from Christ, with all the fullness that is in him. Certainly Christ received by faith, and improved Evangelically, is able to make us gather grapes of thorns, and figs of thistles: He that hath this Sun cannot be in the dark night: What makes Paul, Rom. 8. so triumph and boast in all manner of tribulations, challenging (as it were) every one of them to do their worse? Is not the foundation of all this, Christ dead, and Christ risen again? And if he hath given us Christ, how shall he not with him give us all things? Thus the presence of Christ, the spiritual influence of Christ into the soul, taketh away the bitterness of all troubles. Thus it was with the Martyrs: Thus it is with God's children, while by faith they lay hold on Christ. As the light of the Sun puts out the light of the fire: Thus the presence of Christ, putteth out all other comforts, yea and all troubles also. Hence Isa. 9 Christ is promised to the godly by way of comfort to them, when the outward condition of the Nation was like to be very miserable. Micah also Chap. 5. 5. promiseth, that Christ should be the peace, when the Assyrian should come into the Land. But what Peace was Christ, he did not bring temporal peace, neither was he to have a temporal Kingdom? But to the godly, who looked for a spiritual Messiah, this was the comfort of comforts, to have a Christ as a spiritual Saviour. If then thy tribulations be heavy, and irksome; Oh desire more knowledge and enjoyment of Christ, for he will be in stead of all things to thee; he is Wisdom, he is Righteousness, he is wealth, he is honours, he is husband, friend: So that he who hath fellowship and communion with Christ, finds him to be, as those three Worthies cast into the fiery furnace, having the company of one, who is said to be in form like the Son of God; a defence against the rage of the fire, so that the very garments did not so much as smell of any burning. Thus the presence of Christ hach so wonderfully ravished and refreshed the heart of an afflicted afflicted Saint, that he hath almost forgot his affliction, and discovereth not the least soil from it.  
3. Another Scripture discovery for comfort, is to press and command the life of faith upon God's promise. So that whatsoever the principles of the world and sense do suggest, yet faith rectifieth all: That finds honey to come out of a dead Lion; that can suck honey from a bitter herb, when fleshly wisdom, and humane reason can go no further, yet even then faith can gather sure and firm arguments of comfort. David in that great distress at Ziklag, yet is said to encourage himself in his God. Paul maketh this the ground of a Christians magnanimity, support and joy vuder all tribulations, Heb. 11. 1. Because faith is the substance of things hoped for, and the evidence of things not seen. God's thoughts and our thoughts are wholly different, only faith enableth us to know the mind of God; and where flesh is ready to say, God is casting off, and utterly forsaking, there faith seeth him drawing near. The Disciples in a tempest thought they had seen a Spirit, and were affrighted, but it was Christ. The promise of God and faith applying it, do bear up the soul, and make it rejoice in troubles. Heb. 6. 18. we have there God's promise, and God's oath also to confirm it, and therefore saith the Apostle, We have those two immutable things, that we might have strong consolation. See there, because of God's promise, and that confirmed by an Oath: We have a consolation, and a strong consolation; Strong, because the ground of it is strong, God's Word, so that it is stronger than mountains, it is stronger than Heaven and earth: Every creature shall fall to the ground rather than the promise not be made good to thee. Again, it is a strong consolation, because neither the Devils nor his instruments shall be able to overcome it. Though therefore thy enemies be strong enemies: though thy troubles are strong troubles, yet remember here is a strong consolation; death itself cannot deprive thee of it: if then we walk by faith, and not by sense; if we live upon these breasts of consolation, as the Infant doth, surely we may then swallow down even deadly and poisonous things, yet they shall not do any hurt: Because the promise is the same, thy heart would always be the fame, as the Law is written in thy heart in respect of obedience; so let the promise in respect of faith: Faith from the Word doth show carnal reason, all the mistakes and false principles it proceedeth upon, discovering light in darkness, love in afflictions, and life even in death itself.  
Lastly, (For these bunches of grapes may serve to acquaint you what the Land is) eternal glory to be possessed after the troubles, vexations and exercises here, is able to make the heart to be exceeding glad under all our troubles. Thus the Apostle 2 Cor. 4. 16, 17. We faint not, for this light affliction worketh for us a more exceeding and eternal weight of glory; and this is by looking not on the things that are seen, but the things that are not seen. At another time the godly are commanded to lift up their heads when the day of judgement draweth nigh, because their redemption is at hand. And 1 Thess. 4. 18. after a discourse of our Lords coming, and that the godly shall be ever with him, they are enjoined, To comfort one another with these things; that incomprehensible glory which is provided for us to receive after our sufferings here, makes the heart rejoice, while it is in the valley of tears; this Haven after our storms; this rest after our troubles; this Crown after our warfare, is that which reviveth the soul, and makes it a Naomi, while it is a Marah.   

SERM. XL.  
How God may be said to comfort his children in all their Tribulations, though many of them may live very disconsolate.  2 COR. 1. 4. Who comforteth us in all our tribulation. 
WE were discussing this third particular in the Text, but that one main doubt may present itself, the discussing whereof is very useful in a practical way. It is this, Seeing Paul speaketh thus generally, God comforteth us in all our tribulations, doth not this necessarily infer, that all the children of God in all straits are full of comfort? And if this be so, either we must condemn many, who in all appearance are the dear children of God, for hypocrites and unsound, because they have no comfort: Yea all divine means have been used, and yet they cannot be comforted, or else we must question the truth of this Scripture. This Text saith, God comforteth his in all their tribulations: Experience telleth us, That many of God's children are sadly disconsolate, or else if their want of comfort be an argument, they do not belong to God, we shall then pass an uncharitable censure upon those who are every way to be accounted of as precious Saints, and that of the first magnitude.  
Let us therefore remove this stumbling block out of the way. And  
First, It cannot be denied, but that it may be the case, not only of a godly person, but even an whole Church, to be without all comfort, that nothing but sorrow and 
How God comforreth his children in all their tribulations, though they often may be disconsolate.  trouble do even devour them all the day long. See this true in Jeremiahs' Lamentations, Chap. 1. 2. Chap. 2. 20, 21. The Church there sits in mourning, with tears on her cheeks, and she hath none to comfort her, neither God or man. And for a particular person, what is clearer than Job, whose soul was as full of spiritual botches and sores by sad thoughts, as his body was of corporal ones, Job 17. 13. When I said my bed shall comfort, thou skarest me with dreams, etc. Job not in his bed a place of rest, nor in the night a time of rest, can be freed from terrors and fears: yea Chap. 9 27. when he said, I will leave off my heaviness, I will comfort myself; when he set himself with all holy endeavours to cast off this viper of sorrow, yet they did rather increase upon him: Yea, when he himself cannot remove those mountains of his heart, it may be his godly friends may, and indeed such spiritual Physicians God doth sometimes bless for that end: But Chap. 21. 34. he telleth them, They comfort him in vain; none then can deny, but there was a time at least, when God did not comfort Job in his tribulations. We read also of Heman, Psal. 88 15. who complaineth, That he was distracted with the terrors of the Lord from his youth up; he complaineth, God's wrath lay hard upon him; that God did afflict him with all his ways; yea he prayed, he cried, and God did hide his face from him. So that in all the Psalms there is not a word of comfort, no nor of hope or of confidence, which yet David in every Psalm almost, though never so cast down, doth in some degrees and sparks (as it were) discover, but here is nothing but disconsolateness; yet this Heman was a godly man, a Penman of some Psalms; yea he was accounted one of the most eminent wise men that lived in that age; for 1 King. 4. 30, 31. Solomon's wisdom is said to exceed all others; yea four wise men are instanced, whom Solomon did surpass, and this Heman was one. Whereas then, we are apt to judge such as want the sense of God's comfort, and go in a disconsolate manner, fools and melancholy, such as will go out of their wits: You see here a godly man, and one of the wisest men in Solomon's times, yet afflicted with the terrors of the Lord, and can obtain no comfort. This then being laid down as a foundation, let us consider what is to be said to the doubt. To answer the Objection, you must know in what sense this is a doctrinal truth, That God comforteth his in all their troubles, and to that purpose observe these particulars:  
1. That comfort, especially when we are sensibly affected and enlarged therewith, 
Comfort not absolutely necessary to salvation.  is not of the essence of grace, nor is it absolutely necessary to salvation. It is indeed for the benè esse, and is like oil to the wheels, it doth wonderfully quicken and expedite the soul in ways of holiness; but yet a man may be in the state of grace, and may have an unquestionable claim to Heaven, yet for all that be destitute of such sensible comfort, for these consolations do commonly flow from assurance of God's grace, and the sense of his love shed abroad in their hearts. Now it is not this assurance that doth justify us, but it supposeth us justified already; we may rest on Christ, we may believe on him, and yet want this faith of evidence, as some call it, while we have the faith of adherence and dependence. Seeing therefore that this comfort is not an inseparable quality from a godly man, we must then understand the promises of God for comfort, as we do of other things which are separable from true grace. God promiseth health, outward peace, long life, yea of all outward mercies, godliness hath a promise, but yet the godly do not always partake of these; there are many of them sick, weak, poor and distressed, though under such promises: And the reason is, because these are not necessary to salvation: They are not required as Christ and grace is, for then no godly man should be without them; yea they may be an impediment, an hindrance, and therefore it's a mercy sometimes when God denieth them. Thus it is in regard of our comforts, it is for our good to be sometimes without them, God in much mercy suffereth his people to be in darkness, and to have no light. So that you may no more wonder to see them sometimes without joy, then to see them sometimes without the outward mercies of the world: Yet you must understand, when I thus compare these soul-consolations to bodily ones, that I make them not of the same nature with temporal outward mercies, as if they were no more spiritual than wealth, or health are: No, I do not compare them in their nature, but in their property of separability; they neither are of the essence of grace, nor of absolute necessity to salvation, and herein they are alike: otherwise these consolations they are spiritual mercies seated in the soul, and have intimate connexion with the graces of God's Spirit. Gerson calls them Gratiae gratis datae, and indeed they are the gifts of God's Spirit, and are highly to be prized, yet as degrees in grace are of God's Spirit, but not necessary to salvation; the truth of grace is, but not every degree of grace, for then no godly man could be saved that is weak in faith, and in other graces. Thus it is with this comfort in some respect, They are gifts of God, they are wrought by his Spirit, yet so as that they do not necessarily accompany our salvation, and in this sense you must understand the Doctrine.  
2. There is a twofold joy, which I may call a direct and reflex one: The one is 
There is a twofold joy, direct and reflex.  when we are carried with delight to that which is holy and good. The other is, when we know and feel that we are thus carried out, joy is a fruit of faith, 1 Pet. 1. 8. In whom believing ye rejoice with joy unspeakable. Now as faith acteth two ways, so also doth joy. Faith acteth directly by going directly to Christ; and then faith acts reflexly, by looking upon this, that I do rest on Christ. Thus there is a joy that doth directly go to God and Christ by way of delight and enlargement, being thus apprehended by faith. Of such a joy in holy things Solomon speaketh Prov. 21. 15. The Prophet Isaiah also Chap. 64. 5. And then there is a joy flowing from the apprehension of this, that we do delight in holy things. For a man may rejoice to find he can rejoice in what is good; a man may be comforted in finding that Christ and heavenly objects, are matter of delight to him. Now as it is with those two acts of faith, the former, which is the direct one, that is absolutely necessary, by that we are justified, by that Christ is made ours, by that we are in him, and he in us; but the latter is not of the same necessity. It is no where said, If ye know that ye do believe, and if ye be assured that ye do believe, but if ye do believe, than ye shall be saved. It would be sad with many of God's children, if none were justified, but he that knoweth he believeth. Thus it is also for joy, joy in its direct acts, it's a necessary grace. It is our duty to rejoice in God and heavenly things, as well as love them. And indeed there cannot be any grace of love, but there is also the grace of joy. Hence Gal. 5. joy is made the fruit of the Spirit, with other graces. And Rom. 14. The Kingdom of Heaven is said to consist in righteousness, and in joy in the holy Ghost. So that there is a joy, which being a grace, is part of the new creature, and there cannot be godliness without it; as is our love, so is our joy. But then there is joy as a privilege, which (as you heard) ariseth from the knowledge of our being in the state of grace, and this is communicable at God's pleasure. Those that have the most of God's grace, may for a time have the least of it in sense, as we see in Christ himself. So that we are to distinguish between joy as a grace, and joy as a privilege. It's of the latter the Doctrine is to be understood.  
3. Yet further, The joy that God's people partake of, may be considered either as 
Joy is either spiritual, or sensitive and corporeal.  seated in the soul, or as in the sensitive part. The one is rational and spiritual: The other is sensitive and corporeal. For the Scotists they say, That as there are affections seated in the sensitive part, which are called fear, joy, grief, etc. so they make some things answerable to these in the ministerial substances. For, it may seem, the soul when separated from the body doth love joy, yea and Angels themselves, not that they are to be called passions in them, because not corporeal, but they are so in us. Now this distinction is made great use of by Casuists. There is (say they) a rational love, and a sensible love. A godly man may sometimes feel a more sensible love of his children, than he doth of God, yet he is not to be discouraged, or to think he doth not love God better than his children. For according to his rational love, which consists in the esteeming and prising of Christ; so he would part with all these when God calleth, rather than deny his cause. Indeed a learned Writer rejects this distinction of love intensive and appretiative, (Cocceius de foedere) because we are bound to love God (saith he) with all sensible affection, as well as rational esteem; but no doubt the distinction well explained is of great use. It is made use of also in regard of sorrow for sin: Some tender hearts complain, they can shed tears, they can sensibly weep and mourn for the loss of a father or a child, but they cannot do thus about their sins. Here again we secure them, saying, There is the passion of sorrow which stirreth bodily, and the grace of sorrow which affects the mind and the will. Thou dost detest and hate sin, thou judgest any evil to be suffered rather than that committed; thou hast an unspeakable displicency and dislike of what thou hast done, here is godly sorrow, though it be not passionately expressed in thee; therefore repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the great change upon the mind. Thus it is also of great use in the matter of joy. There may be a rational solid joy, arising through faith, whereby the soul will enjoy a peaceable tranquillity and serenity, when yet no bodily affectionate joy may much be perceived. The Heathen could say, Gaudium est res severa.  
Lastly, We are to distinguish in this Objection concerning the matter of thy joy. Although God hath denied thee outward arguments of joy; thou hast no health no friends, no outward supports to rejoice in, yet thou hast the favour of God, and his precious promises that are heavenly ravishment to thee. When Paul and the other Apostles, were in dangers often, in troubles often, yet at that time their hearts were replenished with spiritual consolation. Hast thou therefore no comfort, because thou wantest such outward ones as thy heart desireth? Let not soul-consolations seem small to thee, though with Lazarus thy condition be so straitened, that thou canst not get so much as a crumb of bread. Again, distinguish of the degrees of thy comfort: There is less comfort and more comfort, yet comfort; there is a greater and lesser flame of fire, yet both fire still. Thus though comfort, even the least, be like fire in the bosom warming of the heart, yet it is capable of intention: Sometimes comfort overfloweth, and like the Sun dispelleth every cloud away. Sometimes, again comfort is there but in a combat, in an agony, conflicting with fears and sorrows. Now wilt thou call that only comfort, which drieth up every tear, which removeth every sigh. No, you must not expect perfect comfort any more than perfect faith, perfect love. The Devil and sin doth not only oppose thy graces, but thy comforts: Therefore bless God, and be thankful for a drop of comfort, though thou hast not as much as thou desirest. Oh consider, how justly God might make thee a Cain, fearing every thing should kill and damn thee! How justly may he make thee a Mogul Missabib, fear round about thee, and all fear within thee? Thus God might make thee a terror to thyself, should he deal with thee according to thy sins. So that you must not only account great comfort, comfort, but even be thankful for more sparing dispensations of it.  
Lastly, Distinguish about the time of comfort. What though sometimes thy soul seemeth to be like a wilderness full of howling beasts; what though in some tribulations, thou criest out with David, Hath the Lord forgotten to be gracious? Yet this Sun afterwards breaketh through the clouds, so that thou canst say with David, Sorrow may endure for a night, but joy cometh in the morning. And Psal. 126. 5. They that sow in tears shall reap in joy. You must know that God hath seasons of joy. As there is a time to reap, and a time to sow, so saith Solomon. There is a time to laugh, and a time to mourn. Job had indeed been a long while without the comforts of God, but at last you read all was abundantly made up again. We must not therefore judge of comfort by one time, or by one tribulation, but compare all together: as in matter of grace, the godly are not to judge of their estate absolutely by some particular temptation, for than they might pass false judgement upon their selves.  
5. To clear this truth yet more, Consider of God's tender and offer of comfort. But it may be thy heart is froward and unbelieving, rejecting the consolations of God. For although we say, God comforteth his in all tribulation, yet that must be understood so as that his people do their duty. God comforteth the godly afflicted, but it is the godly believing, the godly preparing and setting himself to receive comfort; he must not be as Rachel that refused to be comforted, as God speaks once or twice to us in his Word, for such or such a duty; but if we refuse to hear, if we attend not, we go on in rebellion, yet God offers sanctifying grace to us: Thus it is also for comfort; God comforts again and again by his Word; by his Ordinances he often suggests, precious and sweet arguments of joy to thy soul, but thou art peevish, dejected, and so they are not received: as we cannot write on wet paper, neither will the moistened strings of the instrument make any melodious sound: If therefore thou hast not comfort in thy troubles, mayest not thou blame thyself? If every Israelite had not manna in the wilderness he may condemn himself; God did rain enough, but his negligence slighted the getting of it.   

SERM. XLI.  
The Works of God's Spirit upon his People, are not only for their good, but likewise for the Advantage of others.  2 COR. 1. 4. That we may be able to comfort them who are in any trouble, etc. 
THe next particular to be considered of in his text, as it stands divided, is the final Cause of Gods comforting his people, especially those that are in any office in the Church; which is, That we may be able to comfort others.  
So that in this latter part, we are to consider the final Cause itself, which is, To be able to comfort others. Nihil dat quoth not habet, is the old Rule. They have no skill or ability to comfort others, who have not the experience and feeling of this upon their own souls. It is not enough for the Ministers of the Gospel to have devoured many Books of learning, to be able to decide Polemical questions in Divinity, to convince gainsayers, to be Doctors Angelical, subtle or profound; to be Mallei Hereticorum, The hammers of Heretics; unless also they have the experimental works of God's Spirit upon their own souls. They are not able to apply themselves to the hearts of others. Paul had not been able to comfort others, if the Lord had not practically acquainted him with heavenly consolations.  
2. There is the Subject, to whom, or the Persons, whose wounds Paul (like a good Samaritan) is desirous to pour oil into; and that is, Them which are in any trouble.  
3. There is the manner how, which is, by that very comfort Paul himself found. And  
Lastly, There is the fontal and original Cause of this, Whereby we ourselves are comforted of God.  
The final Cause will afford two Observations;  
First, That the heavenly and spiritual works which God vouchsafeth to his 
God's spiritual works upon his people, are not only for their own, but for others spiritual advantage.  people, are not for themselves only, but for the advantage and edification of others.  
Who would not think that the inward comforts, and soul-consolations, should not be wholly enclosed within our own breasts, that these should not be communicated to others? Who would not say of these, as Solomon in another case, Prov. 5. Let these fountains be only thine own, and not strangers with thee? Yet God giveth us these soul-comforts, that we may be able to revive and comfort many sad troubled hearts, which lie languishing for want of them.  
The second Observation is, That those have the greatest ability and fitness to help the souls of others, who have had the experience and work of God upon their own souls.  
First, Let us consider the former Doctrine, viz. That those great and spiriritual works which God vouchsafeth to his children, are not for their own god only, but for the good of others. If he said in a political sense, Nemo sibi vivit sed patriae, it is much more true of a Christian, Non sibi vivit sed Ecclesiae. He liveth not to himself, but to the Church of God. Hence is that frequent comparison in the Scripture, of the Church of God, and a body together; making all Christians so many several Members, that if one rejoice, all must rejoice with it.  
To be throughly possessed of this truth, we are first to know, That there are 
Of the distinction of the Schoolmen of spiritual Gifts. 1. Gratiae gratis datae.  two kinds of Gifts of God's Spirit unto those of the Church. The Ancient Schoolmen, which distinction is still retained with the Papists, is, that there are Gratiae gratis datae, Favours freely given; which are bestowed, not so much for the good of them that have them, as of the good of others. Such were those extraordinary gifts of God's Spirit in the primitive times, to work Miracles, to speak with tongues, etc. And such are also those common gifts of Prayer and Preaching, which many may have, and yet they be never the more holy. But as water-pots, that conveys water to the Garden, making it fruitful, while itself beareth no flowers at all; so are they. And truly, this is sadly to be considered by all the Ministers of the Gospel, whether the gifts God giveth them, be not for the good of others more than their own. As the Nurses of young Princes live upon excellent food, not for their own sake, but to give more excellent nourishment to their young ones.  
The other sort of gifts they call Gratiae, gratum facientes, such gifts, as he 
2. Gratti● gratum facientes.  that hath them, must needs be accepted of with God. And these they make faith and love, with the like graces. Now this distinction is absurd, for the Members are confounded: The graces making acceptable, are graces freely given. It is solely and wholly of the grace of God, to make thee differ from others in the special work of sanctification, as it was in the primitive times, to make one who had miraculous gifts to differ from another. And then it is false, for no grace we have, doth of itself make us gratos accepted of to God, but it is in and through Christ, that their imperfections are pardoned, and so received.  
Therefore our Divines do distinguish better: That there are Dona Ministrantia, 
The Gifts of God's Spirit are better distinguished into Dona Ministrantia, and Sanctificantia.  and Dona sanctificantia; Gifts of service, and Gifts of sanctification. Gifts of service are such which God giveth for the use of the Church, Gifts sanctifying, are such as are for the good of those that have them.  
Now though this be true, yet in the second place, you must not limit this so straightly, as that sanctifying gifts may not be serviceable gifts also. For, it's plain, that in all the people of God, their very graces as well as their gifts, are to be exercised for the good of others. Thy repentance, thy faith, thy joy, may be put forth to quicken and edify others. Therefore we say in the Doctrine, All the spiritual works of God upon the souls of his people, are not only for themselves, but for others. All, not only gifts, but graces: Not only their parts and their duties, but their holiness also. Hence (Prov. 15. 4.) an wholesome tongue, which is the gift only that a godly man hath, is said to be a tree of life, because it doth so much spiritual good to others. Think then, that God hath not given thee grace and comfort for thyself only, but for others who may stand in need of thee. As it was with Christ the Head, so it should be with his Members proportionably. Isa. 50. 4. To have the tongue of the learned given them from God, to be able to speak a word in season to him that is weary. As therefore God hath given thee fullness temporally, to feed the hungry, and to clothe the naked, when such due objects of charity are presented to thee. Thus also God giveth thee faith, to help him that complaineth he cannot believe: He giveth thee comfort, to succour those that can find no joy. This is to be considered, that thou be'st not a fountain sealed up, but opened, whereat many may occasionally refresh themselves.  
Thirdly, The godly man's improving his gifts and graces, doth not at all hinder 
Gifts are increased by being improved.  and diminish his own, but thereby increaseth and multiplieth them. It is like the widows giving of oil to the Prophet, which was so far from impoverishing, that it did enrich her. We may not then refuse those who shall desire help for their souls; as the wise Virgins did the foolish, saying, It might be there would not be enough for themselves. No: the more thou art willing to season others with thy own salt, to quicken and comfort others, by thy own quickenings and comforts, herein thou wilt find thyself more edified, and the good will rebound upon thy own self. For these improving of thy gifts and graces serviceably to others souls, will multiply thy own two ways.  
First, God hath promised, that to him which hath, that is, which useth and exerciseth his talon, more shall be given. The more these breasts give suck, the more will milk abound. Thou mayest therefore look upon God's promise, and expect that while thou art warming others, spiritual heat will be increased in thy own self: And  
Secondly, The exercising of graces, doth inwardly corroberate and strengthen the principle of grace. The moro thou puttest forth thy graces to stir up others, the more delight and joy wilt thou find in using of them. Therefore be as the Olive-tree, and the Figtree of thy fatness and sweetness, enlivening and cherishing of others who stand in need of thee.  
These things promised, let us consider some of the choice Particulars, wherein 
What are those ●…ice things, wherein more particularly we are to be serviceable to others. 1. Humiliation.  we may not only bring good to our own souls, but to others also.  
First, That spiritual humiliation and brokenness of heart which thou hast found, may be very powerful to persuade others of the bitterness of sin. Say with melt of thy soul to them, Oh, if thou hadst known, if thou hadst ever felt what God hath made me feel, what wonderful changes would be in thee immediately! Those sins which are honey, would presently be as gall. Thus it was with David, Psal. 51. when he could recover from his broken bones, when he could enjoy the face of God, which was hid from him; Then I will teach transgressors thy ways. Then his heart could not hold any longer. He that had sound how bitter a thing it was to provoke God by sin, would persuade others also of it. Thus Christ he bids Peter, when he was converted, to confirm his Brother: To use his own experience to help him. So that you see, even the very sorrow and grief God hath put thee into, let it be a real Sermon to others. Our Saviour made it an aggravation of the Jews wickedness, that if one should rise from the dead; they would not believe. And certainly, if others will not believe thee, who art (as it were) come out of hell, who hast been in the depths of God's displeasure, their hearts must needs be much hardened. Oh then, make use of what God hath made thee feel, to be a furtherance to others! As Paul, Knowing the terror of the Lord, we persuade men, 2 Cor. 5. 11. He knew the terror of the Lord experimentally, when he was stricken to the ground in a Vision, and found the power of God so wonderfully upon him, in making of him another man.  
Secondly, The knowledge and true faith which God hath given thee, do thou make use of it to direct and preserve others. This knowledge and sound mind in 
2. The Knowledge of God, and true saith.  Religion, is not indeed essentially accompanied with holiness: A man may be very Orthodox, be sound in the Faith, as Hymeneus and Philetus were a while, yet afterwards made shipwreck of all. But yet it is a special gift of God's Spirit to be led into the truth; and although to have a sound mind only be not enough to godliness; yet godliness cannot be without a sound mind, in some measure or other. Every godly man is built upon the true foundation, though there may be some hay and stubble, which, though it shall not damn him, because not fundamental heresies, yet shall make his salvation the more difficult: He shall be saved, so as by fire. If then God hath preserved thee in the truth, and that in times when many fall on thy right-hand, and on thy left hand, having this soul plague and infection upon them, let it be thy greater care to reduce such: Let them have thy light, thy helps, and knowledge: Put thy light upon the candlestick, and not under a bushel. Consider that place, James 5. 19, 20. If any do err from the truth, and one convert him, let him know he shall save a soul from death. So that you see the salvation or damnation of another, is interested in thy improving of sounds knowledge to inform such. Howsoever the Apostle Rom. 14. in a particular case about things indifferent, adviseth, saying, Hast thou faith? have it to thyself: Yet take heed of doing so in fundamental and essential truths of God: Do not there have faith to thyself, but endeavour that all may be seasoned with the same sound knowledge. Even a private Christian, though he is not to usurp the Office of a Teacher, yet he hath his proper sphere, wherein he may move to propagate the true knowledge of Christ. This knowledge than is a talon, and expect that God will have an account of the improving of it. Say, as of comfort in the text, so of sound knowledge and truth, The Spirit of God hath directed us into the truth, that we may also be able to guide others.  
Thirdly, Those temptations and assaults which the children of God have, are 
3. Temptations.  not only for themselves, but for others also: That they may be able to direct and guide others, groaning under the like temptations. It is true, God worketh a great good for his own people by these fiery darts of Satan. 2 Cor. 12. Paul had those buffet of Satan, that he might not be puffed up with those wonderful revelations he enjoyed. There is no such way to keep the gracious soul humble and lowly in its own self, as these affrights from the devil: Even as vizors and such horrid representations 〈◊〉 are children, and make them run home to their Parents; so also do these buffet of Satan and tumults raised by him, drive us out of ourselves; make us highly to prize Christ and his righteousness: Yea, though these temptations be very irksome and into ●●rable in themselves, yet commonly none are such choice, spiritual, and eminent Christians as those who have been in these combats. As dung, though noisome in itself, yet it maketh the field fruitful, and full of beauty; thus do these temptations of Satan to a godly heart. But yet this is not all; By these the Lord intends them to be admirably useful to others. Alas, how many poor afflicted souls, especially new beginners, new Converts, have their trembling hearts suggest to them, Who was ever tempted as thou art? Can any be the Son of God, and have such horrid and vile injections in his soul as thou hast? What is this but the beginning of hell in thee? Is not damnation already begun upon thee? Now for a troubled soul in these whirlpools, to meet with such who are able to say, They have been thus, and thus; these are no new temptations, but what hath usually befallen the godly: Is not such an one called out by God, to pour oil into such wounds? Doth not God plainly speak, Therefore hast thou been buffeted, tempted, and exercised, that such bruised and wounded souls may receive comfort from thee? Hence it is that Christ himself would be tempted, that he might be able to succour those that are tempted, Heb. 2. 18. Thus by our temptations we are not only to learn many things, but also to teach others. (But of this more in the second Doctrine.)  
Lastly, Here are Consolations: And although these are of greater concernment 
4. Consolations.  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, than thy work is not only to convert, but to comfort; not only to bring out of sins, 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 Christ's Sermons and Parables were like a two-edged sword, mightily dividing between true grace and hypocrisy, 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 allege 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 crumbs, 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 
Those only can make fit applications to others, who have the work of God's Spirit upon their own souls. A twofold knowledge of spiritual things 1. Speculative and Theoretical.  had the experimental working of God's grace upon their own souls.  
That we might be able, implying, otherwise there would not be that sufficiency and fitness in us which ought to be.  
To discover this, consider,  
First, That there is a twofold knowledge of divine and spiritual things: The one is speculative, and merely 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 
2. Practical and experimental.  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 pitied and lamented: To write against Arminians and others, about the work of God's 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 Commandment, (2 Cor. 13. 5.) To examine ourselves, to try ourselves, whether we be in the faith, and in Christ or no. The latter word signifieth, to make an experience, or an experimental trial 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 tinkling 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 sweetness of them.  
Secondly, This saving experimental knowledge doth differ in its whole kind, 
This speculative and practical knowledge of spiritual things differ in the whole kind.  and is of another nature in a moral consideration, from a mere 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 enlightened, 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 Authors, and was not at all acquainted with 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 God's 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 traveled 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 engrafted Word in them, they have the images and pictures of things, not the things themselves. 
All knowledge that is accompanied with some kind of affections, is not an experimental knowledge.   
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 enlightened, but to have tasted the good word of God. Here you may observe, that some may taste, may have joy; all which do infer 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 settled 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 ourselves, 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 tried by 
All experimental workings upon the soul, are to be tried by the Scriptures.  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 devil's ways. 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 ways; 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, styling it Contra Psachicos, as those that were merely 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 ways, 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. 
How our experiences are to be judged by the Word. 1. Are they from Scripture rightly understood?   
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 than 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, than 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 
2. Are they from the Spirit of God?  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? 
3. Do they make thee more holy and humble?  Doth it drive thee out of all thy vain carnal confidences? This argueth it cometh from God, if with the Centurion, 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, than when the most joy. This is a good experience of comfort, as coming from God. So also, if this comfort be conducing to holiness, if by this thou art more quickened to mortify sin, to subdue the corruptions that remain; if this be like oil to the wheels, thou art more fervent, more 
Reason's confirming the Doctrine. 1. They that have not this experimental knowledge, they have no skill to cure others.  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, unless 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 God's 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 burdened with sin, 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 ways able to be any helpful comforters, but like the Priest and the Levite, will pass by those who are thus wounded.  
Secondly, As such can have no skill or understanding, so they cannot have any suitableness of pity and compassion to those that are so afflicted in spirit, 
2. They can have any suitableness of of pity and compassion.  and needed comfort. She said, Non ignara mali miseris, etc. 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 God's wrath, thou that knowest how insupportable it is, to feel the frowns and wrath of God for sin, with what melting bowels, with what pitiful 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 God's 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 than 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 righteousness, 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 breast; and no doubt, by this he was the more prepared to be an excellent Instrument in the Church of God. We see then, he only, that hath the experimentals, either of the bitterness of sin, or the sweetness of the Gospel, is only able, with a tender heart and hand, to cure a wounded soul. And certainly, if the Apostle make this an Argument, Gal. 6. 1. to rejoynt (as it were) one that is overtaken in a fault, because the most spiritual may be tempted, how much rather when thou hast been tempted? So that this experimental way in holy things, worketh much commiseration, and sympathising with those who groan under the hand of God upon them. When Judas was in that perplexed agony, crying out, I have sinned, in betraying the innocent blood; with what stony and seared hearts did the Pharisees reject him, saying, What is that to us, look thou to that? It's a mercy for brokenhearted sinners, to fall into the hands of a tender experienced Believer, who hath felt what they feel, and so is able to conceive of their sad estate. And indeed, even as for instruction of the ignorant, there needeth much patience, so there doth also pity, which will put thee upon unwearied diligence to comfort the dejected. For, it is not a work soon done, they must bear with many infirmities; they are full of subtle objections; and when they are for a while comforted, they lose all presently again: insomuch that he must have tender bowels, who is not wearied out with their weaknesses.  
Thirdly, Such experienced ones are only able to deal with tempted souls, 
3. Because such only are found real and in earnest.  to instruct and comfort them, because the afflicted find such only real. Such are in earnest: He that hath experimentally felt the bitterness of sin, maketh it manifest to others, that it's not mere Oratory or Eloquence, that sets him against sin, but something within, that he feeleth burning like fire within. The very Heathen could say, Si vis me flere dolendum est primo tibi, A man that hath not inwardly felt the power of truth upon his heart, he is so cold, so formal, so lazy, that you cannot tell whether he believeth the things he preacheth to be true, or no. And so also for comfort, must it not much satisfy the dejected soul to meet with one under the same temptations, under the same fears, and yet now prayeth with joy, heareth with joy? Thou canst find all thy heart (as it were) in him, and yet he is delivered, he is comforted, who thought it as impossible as I do: Whereas if a man be a stranger to these workings of God, the tempted soul flieth off, saying, He knoweth not how to judge of these things; I can give no credit to him.  
Fourthly, Such are only able, because they alone are faithful. They dare not flatter them; they dare not soothe them: They will give them no comfort, 
4. Because such alone are faithful.  if there be no cause for it. Now the truly broken soul, loveth this faithful dealing better than flattery. There is a woe to those that made the heart of those merry, whom God would have made sad. And there are many in the ministerial Office, that are unworthy, and flattering in this case, comforting every one that lieth a dying, though never so profane. Now he that is truly humbled, careth not for such a man's comfort, he knoweth he will not deal faithfully; he will send me to hell with comfort. And whereas it is one rule, that experienced Divines give to tempted souls, That under their fears and doubts, they must believe the judgement of the Ministers of God about their condition, rather than themselves; this must be understood of sound, faithful, and experienced Ministers; otherwise, it is a most dreadful thing to fall into the hands of fawning, flattering Ministers, who will encourage them, and send them to Heaven, when they themselves know not either what true sorrow for sin, or true Evangelical comfort meaneth.  
Use 1. Of Exhortation to the Ministers of God's Word, not to think learning, study, reading of Books, enough to qualify thee for a Ministerial employment, but implore much the work of God's Spirit herein. A good heart, a gracious heart, will help as well as good Books. Do not rest only upon studied and acquired gifts, but pray also for infused and inspired.  
Use 2. Of Instruction to the people of God, How useful it is to communicate their gracious experiences one to another; much edification, much consolation may come hereby. Whose sadness hast thou comforted? Whose deadness hast thou quickened? It may be thou hast learned a precious receipt how to cure such a sin, such a temptation, and why dost thou not help others?   

SERM. XLIII.  
It is a special Duty incumbent upon every one both Minister and Christian, to apply comforts to the Afflicted in a right manner.  2 COR. 1. 4. That we may be able to comfort them which are in any trouble. 
IN this final cause, we considered the Subject, who are fit for this comfort, and they are said to be such who are in any trouble. Those that abound in mercies need no comfort; we are not to give honey to such full stomaches. But the troubled, the afflicted, these are they, whose condition we are to commiserate. From whence observe,  
That it is a special duty, in a right manner, to comfort those that are in 
It is a special duty, in a right manner, to comfort the afflicted.  trouble.  
We are not only to seek the conversion of such who go astray, but also to regard the consolation of those that lack it. Hence Lam. 1. the Church complaineth, That she had none to comfort her. The Apostle speaketh of this duty often, 1 Thess. 4. 18. Comfort one another with these things. 1 Thess. 5. 11, 14. Comfort the feeble minded. You see by this pressing this duty so often, that we are seriously and diligently to practise it, lest as God will judge for neglect of corporal alms to fit objects of charity, so also he will call to account for the not dispencing of these spiritual alms. Thou hast not visited those, who were spiritually imprisoned by the guilt of their sins; neither fed those with the bread from Heaven who were hungry. Hence it is that the Apostle speaking concerning the incestuous person, who was now deeply humbled for his sin, 2 Cor. 2. 7. exhorts them to comfort him, lest he be swallowed up with too much sorrow. We have a notable instance for this in Jobs friends, Job 2. 11. who when they heard of all the evil that was come upon him, they made an appointment together to come and mourn with him, and to comfort him. Thus you see that it is a special duty, we are carefully to discharge, to refresh the souls of others who are cast down; That as the custom was among the Jews, and Solomon he giveth a precept about it, Prov. 31. 6, 7. Give wine unto those that are of an heavy heart, that he may drink, and remember his misery no more. So we are in a spiritual consideration to give the wine of the Gospel to such as mourn for 
Propositions clearing the truth. 1. There are two sorts of troubles. 1. Spiritual and inward.  their sins.  
To discover this truth, Consider  
First, The troubled (as you heard formerly) are of two sorts; Those who are afflicted in soul, as the incestuous person, whom sorrow had almost swallowed up as a whirlpool. These that call for a drop of water (as it were) to cool their scorching souls, and cannot have it. To such as these we are to apply ourselves with all tenderness to comfort them, as the Apostle exhorted the Corinthians. For seeing that a wounded spirit is more hardly born, than any outward misery whatsoever; no wonder that in this case if ever, we come with all comforting medicines to heal them and revive them. We read the Lord Christ, when he was in those agonies, conflicting with the sense of God's wrath, that even he himself had an Angel to comfort him. Must Christ the Son of God have an Angel sent to comfort him? How much more than a poor wretched sinner, ready to fall into hell with the burden of his sins? This is fully represented by Elihu; Job 33. 28. where speaking of a man chastened by the Lord, and consuming away, so that he doth even abhor to eat his bread, If there come an Interpreter, a Messenger, one amongst a thousand, that can show to such his uprightness, that make it evident to him that he is no hypocrite, but the truth of grace abideth in him, than his flesh shall be fresh as a child's, he shall pray to God, and he will be favourable, and he shall see his face with joy. See what a wonderful change such a messenger may make, he doth even raise him from the dead, he that was pininig away is returned to his youth, and this is for spiritual troubles.  
Again, in the second place, There are outward troubles; and it's our duty to 
2. Outward.  comfort such also, and endeavour to turn their water into wine; and of such troubles happily the Apostle speaketh chiefly in this Text. For although God be ready to fill their hearts with joy, yet he will have this done many times by the help of others, because we being members in the same body, are to be accordingly serviceable to one another.  
Hence in the second place, Every one in trouble doth greatly need the assistance and help of others to comfort them. Take the most godly Minister, or the most 
2. The afflicted need the help of others to comfort them, though themselves be never so skilful in the comforting others.  able Christian, who have been most eminent and successful to comfort others, yet when they have been tempted and cast down themselves, they have not been able to make use of those directions they have given to others. As Physicians, though never so able to help others, yet in their own diseases, they need the advice of others: Insomuch that there is no Christian in any trouble can say, I need not the comfort of any, the help of any, I can support and comfort myself well enough. Thus Paul, Rom. 1. 12. though so eminent an Apostle caught up into the third Heaven, yet he did long to see the Romans, That he might be comforted with them, though that might be in respect of their graces, to see this flourish, as in other places, Ye are my Crown and my Joy, if you stand fast in the Lord. But howsoever we see job, though so eminent, yet not able to pour oil into his own wounds, he is without comfort, and cannot help himself.  
Now there are these Reasons, Why those who are afflicted, though never so able and gracious, yea excellently skilful to comfort others, yet they themselves need help from others in their temptations:  
First, Because their temptations do darken and obnubilate their own judgements, 
Reasons. 1. Because remptations darken the judgement.  and so they are not able to see that ground, and those arguments of comfort, which others may. It is with them, as those who would behold their face in a broken glass, or in muddied streams; like those that look through a green glass, they judge every thing green; while judgement is kept clear, though faith be weak, yet still there is some support; but then is the soul wholly cast down, when the eye is become darkness, when in stead of a Father it apprehends God a Judge; when instead of beholding the gracious works of God's Spirit in themselves, they think they see nothing but hypocrisy and rottenness in themselves. Oh now how welcome is such an one of a thousand, who show to that man his uprightness! 
2. Because the sense of their grief doth wholly possess them.   
Secondly, The most eminent in their troubles need comfort from others, Because the sense and feeling of their grief doth wholly possess them, so that they mind nothing else. Whatsoever it be that is a burden upon them, with this they rise, and go to bed, and groan under it; now another Christian is very fit to put them in mind of such promises, to remember them of such passages in Scripture, which their immoderate sorrow had wholly driven out of their mind. The soul of a man cannot be intent to many things at once; therefore the sense and feeling of its particular exercise taketh up the whole heart, as if there were no Scripture, no promise, no balm in Gilead; for any then to be a Remembrancer, a Monitor; you forget such a place, you remember not what the Scripture delivereth concerning your condition, or you do not think of what you have formerly. Say with David, I will remember the works of the Lord of old. Thus (I say) even the most eminent are so apt to be sensible of what is upon them, that they remember not such things as may do them good.  
Thirdly, Even the most eminent, who are in any trouble, they cannot so bear 
3. Because the most eminent, when in troubles, are subject to much unbelief and frowardness.  it, but they are subject to unbelief, to discontent, to frowardness, to many sad exercises of soul. And therefore no wonder, if they need the help of others to allay that evil spirit in them, as Martha said, Lord, if thou hadst been here, my brother had not died: So mayest thou say, Oh if such a Christian, such a Minister had been with me, I had not been so impatient, I had not been so dejected! We cannot be in exercises, especially in spiritual desertions, and the sense of God's wrath; but withal there will arise much sin, there will be froth and mud that our hearts will send forth. In this boiling of the soul there will arise some scum. It is true in Christ, although he was under those disconsolate desertions destitute of comfort, yet all the while there was no sin in him, no grace was weakened, though his comfort was abated, his soul was like a glass with pure water in it, all the moving and tossing of it up and down, could not cause any filth or mud in it; but it is otherwise with us, our souls have mud, a sinful sediment in the bottom, and no sooner are we tossed and moved up and down, but this cometh to the top, our corruption showeth itself presently; and therefore we need the prayers, the advice of others, yea rebuke sometimes, because like Rachel, We refuse to be comforted.  
Fourthly, Every one needeth comfort from others in trouble, Because 
4. Because the Devil is then most busy.  the Devil is then most forward and busy; He is ready to accuse God to thee, and to accuse thee to God; He moveth in jobs wife, that he should curse God and die. He is the Prince of darkness; and a roaring Lion, seeking whom he may devour; and those that are afflicted they are almost in his jaws: The room is almost ready swept and garnished for him: How many in their troubles hath he prevailed upon to despair, to self-murder, to destroy themselves? Thus he is watching at his advantage, to provoke thee in thy troubles, to impatience, to discontent, and from these to rage and fretting against God, and from these to final despair: Shall then the Devil be thus busy to assault a poor soul? and wilt thou not be as diligent to recover him?  
Lastly, Though God be the God of all comfort, and so he can if he please 
Lastly, God hath appointed Ministers and Christians as a means to comfort others.  comfort without any Paul ' s, any Ministers, or Christians, yet he hath appointed their service as a means by which he will comfort us. It might be thought a vain thing, to send for Minister or Christians to comfort, seeing it is God only that can do this; but you must know, God will do it by his instituted means. Whereas therefore it is the Devils great temptation to keep off such afflicted ones from coming to the public Ordinances, from Prayer, from revealing and manifesting their temptations, to those that are holy and wise: Let such troubled souls know, that this is the way to throw themselves irrecoverably into the Devil's mouth; and therefore though God will comfort; yet it must be in the use of the means appointed by the Ministry, by Prayer, by Conference: Therefore though thou complainest, thou darest not pray, thou darest not come to the Ordinances, for then thy temptations are most violent and fiery, yet give not them over, for in and through these God will at last communicate comfort to thee; God is the God of comfort through the instituted and appointed means of comfort. Indeed if by an absolute necessity thou art deprived of all means of comfort from others, as many of the Martyrs have been, than thou mayest expect immediate consolations from God, and that he will be in stead of all Ministers, and godly friends to thee. And so much for the second general head.  
In the third place, The dispensation of comfort to those that are in trouble, 
3. The dispensation of comfort to the afflicted, is either Charitatiuè or Potestatiuè.  is of two sorts, Charitatiuè and Potestatiuè. Charitatiuè is that which every Christian in the way of love is bound to do to another. When the Apostle commanded the Th●ssal●nians, to comfort one another, he speaketh to them as private Christians. Potestatiuè is that whereby the Ministers of the Gospel, who are in Power and Office, do administer consolation to others. And as the Minister in Office hath a peculiar promise from God in the discharge of his Office; so may the private Christian expect a greater success in his labours, when faithfully discharged: For the Office is not enough, unless it be dispensed in God's way. Hence to them is given the Keys or Power to bind and lose, with this addition, that what they do shall be ratified, that is, as they say, Clavae non errante, provided that they bind or lose in a Scripture-way. The Minister then of the Gospel is by his Office to comfort as well as to terrify, to loose as well as to bind; not that he doth these things authoritatively, but ministerially and declaratively only, yet so that in the declaration of this, a specia: success may be expected from God. Hence James 5. 14, 15. Those who are sick, are commanded to call for the Elders to pray for them; and in that is included all other duties requisite to the saving of that sick man's soul. Yea some have been so greatly disconsolate, and tempted by Satan, that learned and pious Divines have though is convenient, to give a particular absolution, and private application of the Gospel to such an humbled sinner, and that in a ministerial way, as in the name of Christ.  
Fourthly, We say in the Doctrine, That it's a duty in a right manner to 
4. What is required to the comforting others in a right manner: 1. Knowledge of the temptation and disposition of the person.  administer comfort to such as are in trouble. Now that right manner comprehends very much, for an unseasonable and unwise, or unfaithful comfort, doth destroy rather than do good; even as Physick unseason by given. To a right manner, there is required:  
1. A skill and knowledge of the temptation, as also the disposition of him who is thus exercised. To be a Physician of souls requireth admirable prudence and wisdom above what is in the master of the body. Every temptation is not cured by every comfort, neither is every exercised man the same he appeareth to be; he may be an hypocrite, he may live in known sins to himself, yet secret to others; and if comfort be given to every one that complaineth, this will be to give pearl to swine. Job's friends, though wise and godly, did mistake in the nature of Job's affliction, thinking it was for some extraordinary sin, or his hypocrisy in the ways of God, whereas it was for the trial of his graces: They also mistook about his person, condemning him for an hypocrite, when yet he was full of integrity. Thus you see we may mistake on the right hand, and on the left.  
2. The right way of comforting lieth in taking the Scripture-way, and that 
2. The discovery of sin, and then the application of comfort.  is by discovering sin, and searching to the very bottom, and then to give comfort; as you do in wounds, go to the bottom before you heal. The Scriptures do sadly complain of those Priests that daubed with untempered mortar, that cried Peace when there was none; and no doubt many Ministers shall answer for their applying of false comforts, as well as teaching false Doctrines. Every sick man looketh that the Minister should only comfort him; if he speak of sins and damnations, he is counted cruel, and one that will drive men to despair. But content yourselves, we must not, we dare not comfort, but in the Scripture-way; and that is to such only as do mourn for their sins; and that upon true grounds. For every Pharaoh and Ahab can humble themselves, while the hand of God is upon them, and they think they shall die; but these are not the mourners that God would have comforted; thou must bewail thy sins from spiritual principles and heavenly motives, such as will hold in thy health, as well as in thy sickness. This then is the soul of this Doctrine, It's a duty to comfort those who are in a trouble, but in a wise, faithful Scripture-way. Otherwise those damned souls thrown into hell, will to all eternity curse those Ministers that cried Peace, peace to them: Oh that ye had cried hell, hell, damnation, damnation to us; that might have done us more good!   

SERM. XLIV.  
That the same Grounds of Comfort, which revive the Hearts of one Godly man, may do the same likewise to another.  2 COR. 1. 4. By the comfort wherewith we ourselves are comforted of God. 
WE shall at this time finish the Text. For whereas two things remain in the Division, The Manner, how the Apostles do comfort others, and that is, By the comfort wherewith they themselves are comforted. And the Fontal Cause of all, who is said to be God. Of this later, we have said enough already. We shall therefore at this time dispatch the former. That comfort by which the Apostles themselves were refreshed, by that did they revive others, even those that were far inferior to them both in gifts and graces. So that as by the same Sun both the rich and the poor do see; one finds the sweetness of the light as well as the other. Thus also by the same grounds of comfort, that any godly man may be supported, all may be. Observe,  
That those grounds of comfort which revive the heart of one godly man may 
The same grounds of comfort that revive the heart of one godly man, may do so to another too.  also do another.  
That which is wine to make glad the heart of Paul, will also exhilarate the hearts of others, who believe in Christ. That which is honey to one cannot be gall to another.  
This truth hath its great practical use. And  
First, Let us consider, That there are general grounds of comfort for all the 
1. There are both general and particular grounds of comfort.  godly in all their tribulations, and there are special particular ones. The general grounds of comfort are such, that all the godly may make use of at all times, be they Jew or Gentile, bond or free, eye or foot in the body of Christ, there is no difference, no exemption, this fountain is set open. Neither is it like the pool of Bethesda, wherein the first only that stepped in could be healed, for here all are invited to drink, first and last, and that abundantly. There are Catholicon comforts, that let our diseases be what they will be, these are proper to cure us. There are some promises so full of general comfort for every condition, that they are made for the meridian of every godly man.  
Let us give you some summary draught of them: As  
1. That all afflictions do come from the love of a Father to such as believe. 
What are the general grounds of comfort. 1. All afflictions come from a Father.  So that although they be grievous to flesh and blood, and have a bitter taste, yet they come from a sweet root. These thorns do grow upon a vine. These bitter streams come from a sweet fountain. Now this ground of comfort belongs to all that have an unfeigned love to God. Canst thou make out thy evidence of being in Christ? Is thy name to be found in the book of life? Then this comfort thou mayest apply to thyself; be thy condition or quality what it can be, thou mayest boldly take this cordial, and it is as proper for thee, as a David or Paul, any of those who are pillars in godliness. Heb. 12. 6. For whom he loveth, he chasteneth. So that you see here is such an argument of comfort, that every member of the body of Christ may use.  
2. Another general ground of comfort, is, The end and fruit of afflictions. As they come from God's love, so they are to subdue sin, to bring us nearer 
2. The end is good.  to God. Hence afflictions are compared to the fire that purgeth away the dross, to winnowing that driveth away the chaff; to pruning that cuts off the luxuriant branches, and makes the other branches more fruitful. They are given by Christ the wise Physician of our souls as heavenly physic, and admirable remedies to crucify to sin, and to quicken to righteousness. If God denieth thee such outward comforts thou desirest, know that this very denial is for thy good; and darest thou say, Lord, let me have them, though they damn me; Let me not be afflicted, though it will do me good, Quid ●…sit v●l prosit, novit medicus, non egrotus. Thus the Apostle Rom. 8. All things shall work together for the good of those who love God. The Apostle also speaketh notably of these afflictions in respect of the issue of them, as well as of the original whence they flow, Heb. 12. 9, 10, 11. where a threefold advantage is said to come by them:  
1. By yielding to the Father of Spirits chastising us, we live. Tribulations therefore are the way to make us live spiritually here, and eternally hereafter. If it were not for afflictions thou mightst die and be damned; They have prevented much sin; They have been like a file to the iron to get off the rust; They have been like the ploughing and harrowing of the ground to fit thee to bring forth fruit. And  
2. God is said to chastise us for our profit, which is expressed to be, That we might be partakers of holiness. Tribulations than are very profitable and advantageous things, though flesh and blood can hardly say so. It may be thy afflictions have done thee more good, than all the mercies thou ever hadst. And therefore under every exercise, examine, What profit have I got? Wherein am I made more holy? And then  
3. At the 11th verse, after the grievous and burdensome way of them for the present, afterwards they will yield a peaceable fruit of righteousness. The chastening doth but seem grievous, and that for the present, but afterwards it makes more holy, which is said to be the peaceable fruit of it. The soul that raged and fretted, finding the benefit, begins then in a peaceable quiet manner to bless and praise God for it. This is a General comfort. Every godly man may say, this belongs to me in my afflictions, as well as to any other.  
3. Not to be too large here, The benefits and heavenly advantages, 
3. The advantages that come from Christ.  which come from Christ, being ours, these also are comforts in common. There is no fiery sword to keep out of this Paradise. Rom. 8. Doth not the Apostle conclude those great privileges of Justification, of Perseverance in that state, of conquest over all spiritual enemies, and that from such general grounds, as all the people of God may claim to it, Because Christ died, and because Christ is risen; because he hath given us Christ, and how then not with him all things else? Is there any believer so weak, so contemptible, that Christ did not die for, and rise for? Is there any to whom the Father hath not given Christ? If so, you see, that what comforted Paul may comfort you. It is a vain Position of Papists, that Paul speaketh so assuredly in that condition, because of an extraordinary revelation that he had, that Christ was his; for he grounds his persuasion upon those general arguments which belong to every godly man. Christ then, and his presence, with all his benefits, is a cordial to every believer. This Sun of Righteousness ariseth with healing in his wings to the least believer; as well as the greatest: The The Dwarf as well as the Giant may hold this pearl in his hand. But  
In the second place, besides such general comforts, which are (as some 
Of the special and particular grounds of comfort.  say of Manna) answering all dainties, and was to every man's palate, that which he most delighted in: There are special and particular comforts for special and particular temptations. So that as every disease needeth a peculiar remedy, so every temptation a proper comfort: And therefore that special comfort will not serve one in his temptation, which doth another in a different one. And hence it is, that it is an art of arts, and much heavenly wisdom is required, to administer the proper comfort for such a grief. This makes Casuistical Divinity, which is applied wholly to rectify and comfort a wounded conscience, more difficult than Polemical is. The afflicted soul hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its deeps; and Satan also in their temptations hath his deeps likewise: Insomuch that it is choice prudence to give the proper cordial, and to find out the true way of comforting such, yet though there be special comforts in special cases, yet all the godly that are in like temptations, may, and aught to take the like comforts. That which hath done any godly man good under such an exercise, may do thee also good, if thou art not froward and unbelieving.  
In the next place, let us consider, Why those arguments which some godly 
The grounds of the point.  men have found powerful to comfort them, should also be very conducible to others. And  
First, Because all the Godly they are (as I may so say) Ejusdem speciei. 
1. Because all godly men are of the same nature.  They have all the same substantial fundamental work of grace in their hearts. That as you see all men have the same specifical humane Nature, though there be many individual properties, and differences. Thus all the godly do partake of the same Divine Nature; They are all borne of God; they are all become new creatures. Although indeed for the manner of conversion, and the degrees of grace; as also experiences of God's favour and love in these things, there may be much variation, yet in the main, as they all have the image of God, and so are like him: So they are also like one another. It's the common faith; it's the common love; it's the common Image of God, which they all do partake of. So that godly men, though they may differ in their gifts, in degrees of graces, in their judgements and opinions, yet because the Image of God is stamped on them all, there is a likeness and similitude between one another: What one feeleth, the other feeleth: How one is affected, the other is affected; they understand one another; they do (as it were) see themselves in one another. We have an expression, Prov. 27. 19 As face answereth face in water, so the heart of man to man. There is a twofold exposition of this place, and that contrary. Some say, it is brought to show the falsehood and deceitfulness of man's heart. That as in water, there is not a true representation of the face, so one man's heart is not truly known to another. Others they go on the contrary, As (say they) the face of a man, and the reflection of it in the water are alike; so is the heart of man to man, that is of one friend to another. Therefore a friend is Alter Ego: They have all things common, one soul (as it were) and one heart. Now if this be true of moral friendship, that their hearts are foe alike, how much more of the people of God, who are all made one in the Lord, cis, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 3. 21. They are all but one Person; their hearts must needs answer one another. Let a godly man read David's Psalms, wherein he doth experimentally declare what the workings of his soul were: will not a godly man say, he speaketh his heart, his doubts, his complaints? Seeing then there is the same fundamental work of grace in all, no wonder if what is suitable to one, is also to another.  
Secondly, Another ground of the Doctrine is, From the sameness and 
2. Because all have the same spirit.  identity of that Spirit of God, which enliveneth all, and worketh in all. For as it is with the body, though it hath different parts, yet all those are informed and animated by the same soul. It is not one soul that informeth the arms, another the feet, but it's one and the same soul that informeth all. Thus it is also with all the people of God, they may differ much in externals, their condition, their estate; yea in internals also, in illumination and sanctification, yet it is the same Spirit of God, that liveth and worketh in them all. If therefore the same root give nourishment to all of them, they all grow upon the same stock; if the same spirit diffuse itself through all, no wonder if what comforts one may also comfort another; no wonder if the same promises revive one that doth another. He said, Homo sum, & nihil humani alienum, etc. He was a man; and so nothing of a man was strange to him. Thus thou art a believer, a new creature, and so nothing that is proper to such, should be strange to thee.  
If you say, Seeing they are all animated by the same Spirit, which is a Comforter, than it would follow, they are all comforted alike, all have joy alike, but experience confuteth that: Two have the Spirit of God, and one is comforted, the other is dejected, walking in darkness; so that you would say, certainly the same Spirit is not in both.  
The answer is, Though the Spirit of God, which is a Comforter be in all the godly, yet it is a free agent, he dispenceth this voluntarily as he pleaseth. And again, Though the Spirit of God in the godly incline to comfort, yet it is in an ordered and appointed way. If thou art unbelieving, froward, than thou resistest the Spirit of God within thee. The Jews have a Proverb, Super maestum non cadit Spiritus Sanctus, which in a good sense may be true. As it is in matter of Doctrine, so it is also in respect of Consolation. All the godly have the same Spirit, whose work it is to lead into truth; yet what wonderful differences in judgement may be amongst them that have the same Spirit, yet they all hold the foundation, because the Spirit of God doth communicate itself by degrees, and in measure, to one more, to another less. Thus it is also in respect of Consolation; though they have the same Spirit of comfort, yet the out-going of this, are in one more than the other. And why should it seem a strange thing, for all the godly under the Gospel to have the same Spirit, seeing the holy ones under the Old Testament, and those under the New are led by the same Spirit? Whatsoever Marcionites of old, and Socinians of late say to the contrary, as appeareth notably, 2 Cor. 4. 13. We having the same Spirit of faith, as it is written, I believe, and therefore have spoken, we also believe, and therefore speak, so we also believe, and therefore rejoice.  
Thirdly, Another ground of the Doctrine is, Because the main arguments 
3. Because promises are made alike to all.  of comfort promised in the Word, are not upon personal considerations, neither are particular privileges, but from that common reason which belongs to every believer. Paul is comforted, not because Paul, not because an Apostle. So David findeth God putting gladness into his heart, not because a King, not because a Prophet, but because godly. If therefore comforts (Fundamental, I mean) are given upon a public interest, which belongs to all the godly, than it followeth, what comforts one, may, and should comfort another. The Scripture which was spoken peculiarly to Joshua, Paul applieth, (Heb. 13.) to every true believer: Christ is a Christ equally to one believer, as well as another. The godly cannot strive about Christ, as those women before Solomon about a child, one said, It was mine; and the other, It is mine; one cannot say, It is my Christ, and not thine; but Christ is every believers, and yet not divided.  
Let the Use be of Direction to the godly, In their application of comforts, not to observe personal considerations so much. To say a Paul may take comfort, a David may, but shall such an one as I? This is to impropriate where God hath made common.   

SERM. XLV.  
The true and unfeigned owning of Christ, is always accompanied with some, sometimes with great Afflictions.  2 COR. 1. 5. For as the sufferings of Christ abound in us, so our consolation aboundeth by Christ. 
THe Apostle doth still amplify that necessary and special truth, viz. of Gods comforting those who are in trouble. For the troubles which do constantly follow the ways of Christ, are a great stumbling block and offence to many. If therefore this be received as a fundamental maxim, Christ's Consolations are more than our sufferings, than we shall no longer be afraid, but see that the Lion is killed, and we may find honey in him.  
In the text therefore, the Apostle is illustrating this precious Doctrine, showing, that God doth not only comfort, but he comforteth proportionably. If great afflictions, if overflowing afflictions, then great comforts, and overflowing comforts. So that in the words we may observe two Propositions, first absolutely considered, and then secondly comparatively.  
The first Proposition absolute, is, That the sufferings of Christ abound in us.  
The second, That our Consolation aboundeth by Christ. Christ is the cause of our afflictions, and Christ is the cause of our joy.  
Thirdly, The Comparison lieth in the terms of similitude and proportion, As our sufferings abound, so our consolation also aboundeth.  
Let us consider the first Proposition absolutely, The sufferings of Christ abound in us. The sufferings of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The sufferings of Christ abound in us.  is sometimes used for the affections of sin, as Rom. 7. 5. Gal. 5. 24. And indeed these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Paul in another sense, for he suffered and groaned under them: But here in the text, and in many other places, it's applied to afflictions and sufferings. This is of various acception, for sometimes it may be taken subjectively, for those sufferings which Christ himself endured. For though he was without sin, yet being our Surety, he suffered for that; yea, he suffered every way, God and man: so that his sufferings were more dreadful than the sufferings of all men put together. In these sufferings is contained the treasure of all our peace and joy, of which the Scripture speaketh abundantly and fully: But with this our text doth not meddle.  
Therefore in the next place, The sufferings of Christ may be understood 
What is meant by the sufferings of Christ.  indeed of those he is affected with: but yet it is in his Members, not in his own Person. This is a very comfortable truth, that the sufferings of a godly man for Christ's Cause, Christ accounts them as his sufferings; he taketh it as done to himself. Thus Christ, though glorified in Heaven, saith, Saul, Saul, why persecutest thou me? Act. 9 4, 5. Christ is imprisoned, Christ is buffeted, Christ is reproached, and mocked in them. As it is comfortable to the godly, so it is as terrible to all those who trouble and revile the godly for Christ's sake, as too many do, though they think with Pilate, to wash their hands, and say, they are innocent. I mean the carnal and profane ones of the world, whose rage, if God did not restrain, would be as that Haman to the whole Nation of the Jews, not leave one alive. But this is not chiefly meant here, though this be not to be excluded.  
2. The sufferings of Christ may be understood exemplarily, by way of conformity to Christ; That we suffer as he suffered. In which particular, Rom. 8. we are said to be conform unto his Image. 1 Pet. 4. 13. we are commanded to rejoice, when we are partakers of Christ's sufferings: That is, when we have a communion and fellowship with him. For if we suffer with him, we shall also be glorified with him. This is part of the meaning. But then  
3. That which is the principal and chiefest meaning of the phrase, is, to understand it causally, those sufferings we endure because of Christ: For owning his way, for continuance in his Discipleship. For the way of Christ being contrary to the course of the world, hence it is, that they are stirred up as so many hornets: They are the Serpent's seed, and are of their Father the devil, who was a murderer from the beginning; and therefore if the godly will cleave to Christ, they must expect no mercy from the world.  
The second thing in the Proposition, is the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abounds: It 
What is meant by the sufferings of Christ abounding.  is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom understands it comparatively to Christ, as if the meaning were, We suffer more than Christ. Christ indeed, said of his Disciples, they should do greater works and miracles than he did, but it is impossible they should suffer more than he did. For, his death was not only a Martyrdom, but a Propitiation, being a Sacrifice offered up for the sins of many. The word then only showeth, That the Sons of God may not only suffer, but their sufferings may abound, may overflow; so that both in number and weight, they may greatly exceed.  
Lastly, In the Proposition, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the reddition it followeth, 
What be these sufferings abounding in us.  which may be thought emphatical; although it is usual so to change Prepositions and Cases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The words thus explained, Observe,  
That a true and faithful owning of Christ and his way, is accompanied with 
The true and faithful owing of Christ, is sometimes accompanied with great sufferings.  sufferings; yea, sometimes overflowing and excessive sufferings.  
The Apostle takes it here for granted; supposeth it as a received truth, that Christ's way, and sufferings, are always together: As the Sun and shadow; as the Rose and pricks. So that what was said of Christ, is true also of every Member; It behoved him to suffer, and so enter into glory. Christianus is Crucianus, said Luther of old. I only add in the Doctrine, A true and unfeigned receiving of Christ: For, if so be we take only some truths, and some parts of Christ's way, and leave those which most enrage and trouble the world; if we take his Doctrine, and not his Discipline, his truth, and not his godly order, the world is less moved. So if of his truths, we take some that are more speculative, and leave the rest which are more practical and searching; if we go no further, we may have some good entertainment in the world. Si di●idio Christoessemus contenti facilè transigeremus omnia, said Calvin on a particular occasion. Or, again, If men take up the whole profession of Christ, but upon politic and carnal ends, to hold Christ and his advantages, to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazia●zen said, such will not be put to suffering. As the great heathenish Pleader Sy●… for Romans Idolatry, to the Emperors, when pressed to be a Christian, said, Fac me Episcopum Romanum & ero Christianus; Make me Bishop of Rome, and I will be a Christian. Thus when men think to serve Christ and Mammon, all this while they will not suffer: Yea, therefore they take up the profession of Christ (it may be) that they may not suffer. As in Mordechai's time, when the Jews had power given to slay their enemies, many became Jews for fear; so they may Christians also. And lastly, If they have not gross carnal ends, and so be dissembling hypocrites, as Simon Magus was, and Julian for a while, as some think of him, that he was never conscientiously, but politicly a Christian, to please his Uncle, and so obtain the Empire at last; yet if they do own Christ in a formal customary general way only, they may escape sufferings: But to follow Christ exactly, powerfully, precisely and singularly, against the fashion of the world; to get the Kingdom of Heaven by violence; to put out his right eye, and to cut off his right hand: he that will be thus a Christian indeed, he shall have sufferings enough; and that not only from the world, but even from such who profess Christ in Name, but deny him in Power. What is more ordinary, then to see a titular and nominal Christian, to hate and abhor a real, lively and powerful Christian? and only because he is more strict and forward in the ways of Christ than he is. Thus than you must understand the Doctrine of one; Who is a Christian in Power, as well as in Name; of one who doth not divide Christ, but taketh all of him; of one who is not a flatterer, but a Friend to him: That saith to Christ, as Ruth to Naomi, I will not leave thee, but where thou livest, I will live. One that accounteth Christ a Pearl, and sells all, parts with all his lusts, his pleasures and advantages, to have Christ. Such an one as this, can no more be free from sufferings in this world, than a Dove be quiet among Hawks, or a Lamb among Wolves.  
To understand this, consider, 
Propositions declaring the truth of the Doctrine. 1. A Saints sufferings may be as extensive as his comforts.   
First, That the sufferings for Christ's sake, are as various and as extensive as any comforts we have, that we may be deprived off. So that it's a fundamental qualification in every Disciple of Christ, to love him before Father or Mother, yea life itself: For if Christ be not preferred before the dearest comforts we have, one time or other, we shall be endangered to betray Christ, and rather deny him then suffer for him, which is a most dreadful condition. I mean, it is very terrible to be in the number of those, whose hearts are so glued to these earthly things, that they cannot suffer for Christ; they cannot part with all, when he calls for it: But the Disciple of Christ, must be prepared to suffer in any thing, and at any time. Sometimes the sufferings are more extreme and grievous, sometimes less, and more easy. The former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10. 32. and 1 Pet. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The greater are, imprisonment, or banishments, or death itself: And commonly, death for Christ, hath not been a mere ordinary death, but accompanied with those torments and exquisite pains, that could be invented. Insomuch, that if you look over all Histories, you cannot find any such terrible and barbarous sufferings, as the people of God have been put upon. And truly, there is no godly man, but he is to have a fundamental qualification for this. There are also lesser sufferings, which though called so comparatively to greater, yet in themselves are very bitter and grievous: Such are reproaches, scoffs, and derisions. Heb. 11. they are called cruel mockings. 1 Pet. 4. 14. when he had spoken before of a fiery trial, than he mentioneth reproaching for Christ's sake. Ishmael is said to persecute Isaac, yet the Scripture called that playing with him. It was in scoffs and mocks, that this persecution was; therefore thou art a persecutor by the tongue, as well as the hand, though thou dost not cast in prison: Though thou dost not bring wood, and kindle the fire at the stake, yet thy flouts, thy derisions, thy mockings, these are a persecution, and the godly in these suffer for Christ. I shall instance in one thing more, and that is their Names and Repute; in this Christians have wonderfully suffered. Christ was traduced for an Impostor, for one that had a Devil, and doing the Miracles he did by Beelzebub the Prince of Devils; Paul was calumniated for a seditious and turbulent person; Athanasius for an Adulterer. These false calumnies put the Ancients upon their Apologeticals, as Tertullian and Athenagorus. Wicked men do first impose lies and slanders upon those who fear God, and when they have thus made them odious, than they think they do deserve any punishment. What abominable lies have the Papists forged and broached about Luther and Calvin? Yea still experience confirmeth it, that whosoever will live godly, profane and ungodly persons will divulge a thousand false reports concerning them. And herein they must look to suffer, and not be troubled for it. The Stars are never the less glorious, though Astronomers have given ugly names to them; the Bear, and the Dragons' tail, etc. Thus we see, that he who will be Christ's Disciple, must be above riches, honours, liberty, a good Name, yea above life itself; saying to Christ, as they to David, Thou art worth ten thousand of us.  
Secondly, Although it is the portion of all the Members of Christ to be sufferers 
2. At some time their sufferings abound more than others.  for him, yet at sometime the storm is more terrible then at others. Sometimes we hear the Church complaining, that they were as sheep for the slaughter, killed all the day long: but at other times God gave more respite. Who hath not heard of the ten persecutions? not that there were not far more than ten, but because they were most general, and commanded by the will of those who then had power. So that suffering times are various, according to God's dispensation: He maketh the most bitter storm many times to be but short. As in Queen Mary's days; after which came a long calm, and Halcyon days. Nubecula est, said Athanasius of his troubles, It is a little storm, it will quickly be over. But although those public times of suffering be not always, yet it is very hard, if ever, to see one that liveth godly, not to suffer from those that are evil, one way or other. Every Abel will have a Cain, every Isaac, an Ishmael. What though you do not suffer from the Pagans or heretics without, yet how greatly do ye suffer from the profane and ungodly within? Every profane man, though he shroud himself under the name of Christ, yet he is of an Antichristian spirit, if not doctrinally, yet practically, and in deed. Bernard speaking of the bitter times by Paganish persecution, and then of more bitter by heretical, maketh the third and most bitter of all, to be in the evil and ungodly manners of those who are within the Church. Heu domine (saith he) qui sunt in Ecclesiâ primi, sunt in persecutione primi. There is then a suffering for Christ, though not to blood; and if every godly man do not thus suffer, let him fear whether he be not a man pleaser; whether he fear not man more than God; whether therefore he be not applauded as a wise man, as a moderate man, because he is not indeed a zealous godly man against sin in his place. The very Heathen could say, How is he a good man, who is not trouble some to, and hated by an evil man? Therefore saith our Saviour, Woe be to you, when all men speak well of you, Luk. 6. 26. Some observe the connexion the Apostle useth, 1 Pet. 4. 11, 12. for having in the 11 verse exhorted to a faithful and diligent discharge of those Offices we are betrusted with, presently exhorts to patience about afflictions, because one will necessarily cause the other. So Mat. 10. when Christ giveth his Apostles Commission to preach, he doth withal admonish 
3. To suffer for Christ is very grievous to flesh and blood.  them of the hatred they shall meet with. Light will be offensive to sore eyes, and salt will make wounds to smart.  
Thirdly, To suffer for Christ's sake, is very tedious and grievous to flesh and blood. It's because of those reproaches, and many times dangers, which accompany the way of Christ, that it is such a stumbling block to many: They like the Crown of Glory well, but they like not the Crown of Thornes. If Christ's way was a broad way; they might have Christ and their honours, Christ and their lusts, Christ and their advantages; then they would be as forward to run out and meet Christ, as they did from Jerusalem, crying Hosanna to him. Therefore howsoever men have thousands of pretences to keep off from the way of godliness, and the faithful owning of Christ, they have many wide gates of distinction to go out at, when danger is at hand, yet it is fear of suffering that keepeth most off their duty. They like Christ well, till it cometh to be said, as she did to Moses, Thou art a bloody husband to me: So Christ will have thy good name, thy estate, thy life; this makes thee prove an Apostate, and turn hypocrite. Oh the gulf of misery, yea sometimes of despair, that this fear of suffering hath put men upon! Therefore afflictions for Christ's sake, are so often called temptations, because they will discover whether a man be ●ound for God, or not; whether they love Christ more than the creatures. Oh then, pray to God, that he leave thee not to this snare, to be afraid to suffer for doing what is good! This will prove bitter at the latter end. Do you not see among Officers, how fearful to punish the drunkard, the Sabbath-breaker? they shall lose their good word; they will do them despite and malice afterwards: Art not thou all this while afraid to suffer for Christ? He that suffers for doing that which is righteous, for punishing offenders, he suffers for Christ; (as is to be showed.) Remember then, it's better suffering for Christ, which is our Crown and Glory, then suffering in Hell for ever, because thou wouldst not do the will of God.   

SERM. XLVI.  
The same Doctrine prosecuted, showing the Object for which Christians are to suffer, if they would suffer for Christ.  2 COR. 1. 5. For as the sufferings of Christ abound in us, etc. 
THe Doctrine that hath in part been treated on, is, That a true and faithful owning of Christ, is accompanied with sufferings and persecutions. Some Particulars have been given in to clear this. We proceed to add more; and the first in order shall be, That although it is very difficult to flesh and blood, to own Christ so far as to suffer for him, yet the Scripture represents 
'Tis a glorious and blessed thing to own Christ in the midst of sufferings.  it as a most blessed and glorious thing, howsoever the world judge it reproachful. I shall not here enlarge myself about the encouragements to suffer, when Christ calls for it; it is enough at this time, in the general, to inform, That God will not honour every one with persecutions for himself; It is a great expression of his grace and favour. Hence some Confessors, have desired to be Martyrs, but God by his providence preserved them, they have been greatly humbled, and dejected under this, as if it were for some special sin and unworthiness in them, that God would not in that manner dignify them. These are not words, and mere oratory, the Scripture is clear in proclaiming this for a title of favour, to be a sufferer for Christ. Act. 5. 41. The Apostles rejoiced that they were accounted worthy to suffer shame for his Name. That they might have shame and reproach for Christ, this they rejoiced in, as a great matter of honour. Who were they that the Lord should so exhalt them? So Phil. 1. 29. To you it's given, not only to believe, but to suffer. By this you see, that every one to whom God doth give to believe, he doth not also give to suffer for him. It's a gift then, and where this is bestowed, they ought to rejoice, and to be exceeding glad. Yea, 1 Pet. 3. 14. They are happy. And, 1 Pet. 4. 16. Thy are to goorifie God in that behalf. If we could believe these Scripture truths, so much sinful fear and pusillanimity in the cause of Christ, might not be charged upon us, as too often it may be, we would not run from a duty accompanied with sufferings, as Moses did from the rod turned into a Serpent; neither should we with Simon the Cyrenean, be compelled to bear the cross. That is observable, 1 Pet. 2. 19 If a man suffer for conscience towards God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; We translate it, this is thankworthy. But happily that is not so proper; for, if a man should suffer all the Martyrdoms that have been in his own body, yet God is not to thank him; he hath not suffered more than he ought to do. Neither do I know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in such a sense. Therefore it's better translated, This is a favour; this is grace, if God bring us to suffer for a good conscience towards him. If then thou art to suffer, either verbally, by mocks and slanders, or really, by miseries and persecutions; set the Crown of Glory, to the Crown of Thorns; set the honey, to the gall; set the honour with God, to the reproach amongst men. That which the carnal heart is so afraid of, the Scripture makes matter of joy, and of glorifying God for it.  
Secondly, It being therefore so glorious a thing, it is good to inform you, What it is to suffer for Christ. For we may be the devil's Martyrs, suffer as offenders, or as busybodies; suffer for heresies, and the works of the flesh, yet persuade and flatter ourselves that we suffer for Christ.  
Now to clear this, we must consider what is required ex parte objecti, on the 
What it is to suffer for Christ. 1. Ex parte Objecti.  behalf of the matter we suffer for. And  
2. What is required ex parte subjecti; what qualifications ought to be in him who doth suffer for Christ.  
And for the Object matter, the Scripture describeth it in these Particulars:  
First, That what a man suffereth for, it must not be for any sin, that is 
1. It must not be for any sin.  justly punishable by the Law: It must not be for our folly and busy meddling in such things wherein we have no call. The Apostle Peter (1 Pet. cap. 3. 15, 16.) speaketh notably to this; for giving the people of God in that Chapter, great encouragements to suffer, he cometh in with a caution, They must take heed for what they suffer: which is laid down positively, and then oppositly. Positively, as a Christian; it must be for professing and doing such things as Christ requireth: Let it not be strange fire, but the fire from the Altar. If thou wouldst have comfort, it must be for doing that which as a Christian thou art bound to do. And the opposite to this, is to suffer as a murderer, as a thief, or which is more general, as a busybody in other men's matters: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, one who busily spyeth into, and meddleth with those things that he hath no call to; it's not his Office to deal in. Now this must not be understood, as the world will judge a man a busybody. If a Minister, a Magistrate, or any in Office be zealous against sin, and see to the punishing of it, the profane ones of the world call this an an hot busy meddling. So if private Christians cannot bear the impieties they see committed in the places where they live, but do faithfully and boldly admonish and reprove such offenders; and if this doth no good, than they will proceed further, to the Magistrate and Officers to complain of such, that sin may be punished, God honoured, and public judgements prevented. If (I say) private Christians be thus stirring (as they ought to be, unless they will have other men's sins lie at their doors, and they become thereby very guilty;) then what an outcry is made? these are factious, troublesome, disquieting follows. So that to judge who is a busy-body, and when a man is guilty of it, you must have recourse to the Scripture, and to sound casuistical Divinity, applying the general rules of Scripture to particulars, and not to the common voice and noise of people in the world. That good zealous Prophet for God Elisah, who because he burned with fire for God, had a wonderful reward thereof, to be carried up in a fiery Chariot to Heaven, yet because he would not endure the ungodliness of Ahab and jezebel, what is said to him? Then art the troubler of Israel. They condemn him for a busy-body, whereas indeed Ahab by his wickedness (as the Prophet said) was the troubler of the Land. In suffering then for Christ, we see much prudence as well as zeal is required; yet so, as not to regard the censure of the world: For, who ever suffered for Christ, and their persecutors did not represent them so odiously, as that they might seem to deserve it? This is the first thing.  
Secondly, For the object matter, The Scripture expresseth it another time, 
2. It must be for the name of Christ.  for the Name of Christ. Mat. 19 29. Whosoever shall for sake houses, lands, etc. for my Names sake. Job. 15. 21. All these things will they do to you for my Names sake. What is Christ's name? not only the Person of Christ himself; but as the Name of God, is that whereby God is known, so is the Name of Christ. Yea, under this, is comprehended those Doctrines, and that Faith which Christ had delivered to us. The truths of Christ are to be dearer to us than ourlives. Hence it was, that Christianity hath amazed the world, with those millions and millions of Martyrs, that have been for the faith of Christ. It was a wicked opinion of the Priscillianists of old, That a man might lie, dissemble, and forswear the truths of Christ, bow to Idols, and communicate with heathens in any bodily worship, so as they kept the true faith in their hearts. But this is directly opposite to Scripture. Rom. 10. 16. With the heart man believeth, and with the month confession is made to salvation. To salvation: So that a man cannot be saved, though he doth in his heart believe, if he do not, when it is casus confessionis, a case of confession, confess also with his mouth the same faith. And Rom. 11. 4. The true worshippers of God in Eliahs' time, are described not only by their inward grace, but externally also, that they did not bow their knee to Baal. It is true, there is a difference between profession and confession strictly taken: As Cyprian, Maluit nos Dous confiteri fidem, non profiteri. To profess, is to do it ultroneously of our own accord, when we are not called to it; as some of the Martyrs would do, crying out, Christianus sum, I am a Christian; for which they were put to death. And this could not be excused in them, unless we say, an extraordinary heroical frame of spirit was at that time infused into them by the Holy Ghost. This voluntary profession, when danger is, is not required: Yea, in lesser truths, we are not to profess them so, as to disturb the faith of others. So the Apostle, Rom. 14. 22. Hast thou faith? have it to thyself. But then, in case of confession, when the glory of God, the good of the Church, and our own salvation requireth it, than we are to confess the truths of Christ, though we lose all. It is the great glory attributed by Paul to Christ, that (1 Tim. 6. 13.) before Pontius Pilate, he witnessed a good confession. To suffer then for Christ, it is to lose all for his Truth, for his Faith, when he requireth. Therefore though Heretics may glory in their sufferings, and they be canonised as Saints amongst their Disciples, yet they will be sound to have lost their blood in vain, and that they were not the Lord Christ's, but the devils Martyrs. The Donatists of old, yea those Circumcelliones, that would kill themselves, and like mad men, would make others kill them, did triumph in the name of Martyrs. The Messaliani also, because they were punished for their Idols, called themselves Martyriani, the Martyrians; as if they only were the Martyrs. How greatly are the Popish Calendars filled with their saints, when yet some of them died of desperate and high rebellions and treasons? So that this always falleth out, as men are persuaded of their way, so they judge it true persecution or false. Hastia did truly call the Donatists' persecutions, Persecutiones steriles, ●barren and fruitless; as losing the crown of glory, though they boasted of them. On the other side, the rigid Lutherans did condemn our Martyrs in Queen Mary's days, (because they died against that error, That Christ was bodily present in the Sacrament;) yea, and called them Martyrs Diaboli, The Devil's Martyrs. This (I confess) is more grievous many times, than all the persecutions of the adversaries, when those who are of the same general profession, yet for some particular differences, shall so uncharitably censure one another: But this is no new thing in the Church of God. The Socinians, though they blaspheme the Deity of Christ, and their doctrine is not simply heresy, but blasphemy also, yet they will admire their sufferings, as if for Christ also. The Polonian Gentleman, that writ Socinus his life, would prefer him above Luther and Ignatius As for Ignatius, the Father of Jesuits, we have nothing to do with him; but that he should prefer him above Luther for the greatness of his faith, Because (saith he) Luther's Doctrine at the first had many to applaud it, but Soci●ius had few or none to encourage him: Though we might say, Luther's was universally hated, the whole world being then subject to the Pope, yet that can be nothing with that writer, who confesseth that pride and vainglory, may make all a man's sufferings to be fuel to it. Thus you see, how that all suffering parties in Religion, will pretend to Christ, and plead they suffer for him; but as Christ is Christ, though there have risen many false Christ's, so suffering and persecution for Christ is truly so; and some there are, and they only, who can claim this honour, though others do gloriously pretend to it. It is a true rule of Augustine's, Causa non paena facit Martyrem, Not the punishment, but the cause makes a Martyr. Even as Causa, non separatio, facit schismaticum: It must be indeed the Doctrine of Christ, not our opinions and presumptions we suffer with.  
Thirdly, The Scripture expresseth this, Suffering for righteousness sake. He 
3. For righteousness sake.  that suffereth for doing that which is righteous, suffereth for Christ. Mat. 5. 10. If ye be persecuted for righteousness sake, blessed are ye. This is made the same with suffering for Christ's sake. This is good to observe, lest we should think, that then we only suffer for Christ, when the matter we are troubled for, is either Christ himself, or his truth and ordinances; something that is immediately terminated upon Christ. No: this is to be extended farther. For, when a Magistrate is zealous to rebuke sin, and put it to shame, if he be maligned for this, he suffereth for Christ. So, if a private Christian set himself, in a lawful way, against all the impieties that abound where he liveth, and thereupon all his neighbour's hate and oppose him, he suffers for Christ: And all because it's for righteousness. Insomuch that thou mayest take much comfort herein, as one Martyr did, That it is not for any wickedness of thine, any wrong or injury thou hast done them; only because thou hast had a zeal for God and his glory: therefore it is that they rise up with such malice against thee. And let this encourage all such, who desire to have all ungodliness and dishonour to God by sin, be wholly rooted out; though in this labour they have many oppositions, and much hatred, yet remember it is for Christ. It is true indeed, that besides mere righteousness, there must be also a knowledge of Christ: For without faith, it is impossible to please God, Heb. 11. 3. And therefore, though Aristides the just, was banished for righteousness, and Socrates put to death, for maintaining there was but one God; yet these cannot be said to suffer for Christ, because they had no knowledge of him: Seeing Christ is only in the Church, therefore there cannot be any true suffering for him, but in the Church.  
Lastly, In respect of the object matter, Then we suffer for Christ, when we are persecuted for keeping a good conscience, and will not break the peace thereof 
4. For a good conscience.  for all the advantages in the world. Thus the Apostle Peter, 1 Pet. 3. 16. maketh the having of a good conscience, to be equivalent to suffering for righteousness sake, and also for the Name of Christ. This good conscience consists in this, That whereas the enemies and persecutors speak all evil of us as evil doers, they may at last be ashamed for such false accusations. Here you see, none ever persecuted the Church of God, but they laid foul things to their charge: That as they did put the Christians sometimes in Bear-skins, to make the dogs tear them with the greater rage, so also they have turned their names into Heretics, Schismatics, and every odious title, that so they might be the more justified in their cruel ways. Now then, to suffer with, and for a good conscience, is to be innocent from all these calumnies; that we dare appeal to God, as Christ said, For which of the good works do ye stone me? So, for what good is it that I have done, you reproach, you revile and persecute me? But when we say a good conscience, we mean, that which is truly so, and informed out of God's Word; otherwise, as Paul said, he had a good conscience, while he was a Pharisee, and thought he was bound to do against Christ what he did. So, many deluded consciences may endure much misery, yea death itself, with a good conscience thus far, that they do not go against any light thereof: They are not as some Heretics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned, as it is commonly expounded; No, they may think they are bound to suffer as they do: Yea, if they should recant their errors, though never so damnable, while their conscience is persuaded to the contrary, they would sin against God, (not because they renounce an error materially, but because they do that which formally appeareth a truth to them) and it may be bring much horror and terror upon their own consciences. It is not enough therefore to make a man a sufferer for Christ, if in a false way, because he is persuaded so; his conscience doth not tell him to the contrary; he hath much comfort doing as he doth; whereas, if he should do otherwise, he should have no peace: For, conscience is but an inferior Judge, and is no further to command, then guided by the Word of God; and when it is so, than whosoever will not please men, but endure all hardship, rather than wound this conscience, this man suffers for Christ. Thus you see what it is to suffer for Christ, in the Scripture expression, and let it be thy earnest prayer to God, to have a preparedness of heart thus to suffer. Oh, consider how much Christ suffered for thee, both from God and man! He suffered in his Name in all reproach and ignominy, dying a most accursed death, and shalt thou be so tender and delicate, as not to endure the mocks and rages of men for him? Shall Christ be in cruse, and thou in luce? Christ in convitiis, and thou in conviviis? Christ in patibulo, and thou in Paradiso? (as Gerhard expresseth it.) Oh fear left this prove dreadful at the latter end!   

SERM. XLVII.  
What Qualifications they must be endowed with, who suffer in a right manner for Christ?  2 COR. 1. 5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 
WHat it is to suffer for Christ ex parte objects, in respect of the matter for which, hath already been dispatched. We now proceed to show, What is required ex parte subjecti; What are the qualifications necessary in him, who doth truly suffer for Christ. When we read of so many glorious privileges promised to such as are troubled for Christ's sake, you must know, that their bare suffering, no not for that which is righteous, is enough to entitle them to this blessedness; but there must be the Adverb as well as the Noun: it must not only be pro bono; but benè, for that which is good; but also in a good manner for suffering and martyrdom itself; as all other duties is not integrated of all its causes; as it is not enough to pray, to hear, though these for the matter be commanded, but they must be done in an holy and spiritual manner. Thus it is not enough to suffer, or to be persecuted, and that for Christ's sake, unless also we have that holy frame of heart in suffering, which Gods word doth require.  
Let us then examine this truth, viz. What are the requisites to qualify a true sufferer for Christ? When his cause is good, his heart, his ends also must be good. Therefore that ordinary saying, Causa non poena facit Martyrem, The cause not the punishment doth make a Martyr, must be further limited; for the cause doth not, unless there be also those concomitant graces in the subject, as well as there is truth in the object; and we shall find this suffering temper to have as curious ingredients into it, as there was into that precious ointment, made for the high Priest alone, and no wonder, for it is the highest pitch of love we can arrive at, to suffer for him, and it is the most contrary to flesh and blood: So that ●one can do this for Christ, but such who are wonderfully enabled by him.  
First, Therefore in a sufferer for Christ, there is required Faith in the eminent and 
What are the qualifications of those who suffer truly for Christ. 1. Faith.  powerful actings thereof. It is as impossible to suffer without faith, as a bird to fly without wings. It's faith alone that can remove these mountains in the Sea, Heb. 11. Those great exploits the Saints did, yea and those wonderful sufferings they underwent, is attributed by the Apostle, wholly to their faith. Now this faith requisite to true suffering for Christ, emptieth itself into two channels; there must be a Dogmatical Faith, and a Fiducial Faith. A Dogmatical Faith is that whereby a man is assured of the truths be suffereth for as divine, and because of Divine Authority. Faith must be, as Heb. 11. 1. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The substance and evidence of things. For if a man have not this faith, it's obstinacy and pertinacy, not faith that maketh him suffer, as we see in Heretics. Hence also it is that a mere Opinionist or Sceptic in Religion, will never suffer for Christ, because he hath no faith, but opinion in Religion. So likewise those who are of a Religion merely for humane Authority sake, because of the custom and Laws where they live, commanding such a Religion; as those amongst the Grecians, that were called Melchitae, because they followed the Religion the King was of (though indeed the Orthodox were so branded by the Heretical party, Vide Hornbeck. de Graecis.) These cannot suffer truly for Christ. Indeed they may suffer for their Religion, as it's local and traditional to them, as Turks and Jews do; but yet this is not from faith, which doth necessarily relate to divine testimony. This then cuts off the glory which Heretics and erroneous persons may boast of; if they suffer truly, they suffer with a true Faith; if they have a true Faith that can be proved and demonstrated out of God's Word. And when we say a Dogmatical Faith, that must be understood in respect of its completeness and integrity, as to Fundamentals. No man can suffer truly for Christ, that peremptorily denieth any I undamental; if he hold the foundation, though he build hay and stubble, superstructive errors, yet if he do not demolish any of the foundation stones, he may be saved, but so as by fire. And truly is this charity be not allowed, we shall scarce find any person or Church truly suffering for Christ. For where hath there been such a sound faith in Fundamentals, circa-fundamentals, and praeter-fundamentals, as that there hath not been any spot or wrinkle in the face of the Church. This prerogative belongs to the Church in Heaven. They therefore suffer for Christ, who are persecuted for his truths, though happily they err in many things not necessary to salvation. But if they deny any Fundamentals (I do not say doubt, and that for a season, as the Apostles did about the nature of Christ's Kingdom, and his Resurrection) and that with persevering obstinacy, then though he suffer for one Fundamental, yet because he denieth another, he doth in effect destroy the whole building of Christ. Thus when a Macedonian suffered for holding the Deity of Christ, being put to death by an Arian, the primitive Church never judged him a Martyr, because he denied the Deity of the Holy Ghost. There is therefore required a sound Dogmatical. Faith; for which cause some have doubted, Whether the Church did well in making all those infants, which were killed by Herod, because of Christ, in reckoning them among Martyrs. For they did not know any thing of Christ, neither it may be many of their parents had any true faith about him. Certainly lie they cannot be called Martyrs or Sufferers for Christ in an active fence, but passively only.  
The second act of faith, is a fiducial dependence on the promise of God, and his Power, which is able to raise up the heart above all fears and discouragements, yea to represent prisons, palaces, and coals of fire, beds of roses, such a transubstantiating nature is faith of. It was faith, Heb. 11. which made Moses esteem the reproaches of Christ more than all the glory and honour which was in Pharaoh's court; especially faith as it is the substance of things hoped for. As it maketh Heaven and glory present, so it's admirably quickening and enlivening the heart of him that suffereth. It is therefore called The shield of faith, which above all, or to all (as some expound) we are to take, as if no other part of the spiritual armoury would do any good, unless we had faith, Ephes. 6. 16. Hence when Peter was to undergo Satan's winnowings, which were chiefly by persecutions, Christ saith, He prayed that his faith might not fail him, Luk. 22. 32. not his fortitude, patience or zeal, but his faith, because this is the root; the tree can never fail as long as the root is good. It was want of faith made many in times of persecution sacrifice to Idols, and deliver the Bible to be burnt. It was want of faith made Spira fall into so great an Apostasy. Thus faith is the chief grace that enableth to suffer for Christ. This makes weak, strong, and Lambs, Lions.  
Secondly, Another qualification to suffer for Christ, is Love, a grace not indeed to be exalted above saith, but yet as necessary in its sphere, where it hath to do, as that is; and as faith, so this love required in every sufferer doth discover itself two ways: There must be hearty love to God and Christ, for whom we suffer; and there must be love to man, yea to our enemies and persecutors, or else we shall lose the advantage of all our sufferings. The Apostle speaketh fully to this, 1 Cor. 13. 3. Though I give my body to be burned, and have not charity, it profiteth me nothing: And what charity is this? Even twofold, First, A love of God and Christ. If thou sufferest because of force and necessity, thou canst not avoid it; this is not to suffer rightly. It must be true love to Christ and his glory, that thou preferrest his glory above all thy comforts, even life itself. And indeed this is the greatest expression of thy love to Christ, when thou canst die for him, as Christ discovered his great love in dying for us. A man that doth not love Christ, cannot suffer for Christ. The second act of charity is, To love our enemies, our persecutors. While they are railing, we are to pray; while they are persecuting, we are to bless: and truly by this we are known to be Christ's Disciples, more than by enlargements, or any miracles. When one met with a Christian, and falling upon him in a great rage, beating and buffeting of him, saying, What great thing did Christ ever do? The Christian replied, Even this, that though you beat and abuse me, yet Christ hath taught me to pray for you. If therefore malice, and a revengeful spirit be predominant in thee, while thou sufferest, Oh consider, this is not to suffer as Christ did.  
Thirdly, There is required in him that suffereth for Christ, Spiritual fortitude 
3. Spiritual fortitude and heavenly courage.  and courage. No such enemy to this duty of suffering, as worldly fears and pusillanimity of spirit. Indeed there is a godly fear, whereby we have an holy jealousy of our strength, and therefore rest alone upon God's power: and this is an excellent preservative against Apostasy in the hour of temptation. Many that have been exceeding fearful, have yet been more faithful and stout in the hour of danger, than those who have been more confident, as many instances in the History of the Martyrs will evidence. When Peter was so presumptuous, as to say, Though all men should forsake thee, yet I will not: He proved more cowardly than any. So that there is a good humble fear, whereby we renounce our own strength, and this we are to preserve. But then there is a carnal, worldly, natural and excessive fear, this is to be mortified. Now against this, Christian courage is the proper help; but this is the gift of God's Spirit. Therefore none can suffer for Christ, but such who have the Spirit of God enabling them. It's a gift to suffer not only by way of honour, but also by way of power. Hence when Stephen and others were enabled to be bold against their adversaries, they are said to be filled with the holy Ghost. And thus Timothy is exhorted to be strong in the grace of God, 2 Tim. 2. 1. and to endure hardness as a good soldier of Christ. So Ephes. 6. 10. Be strong in the Lord, and in the power of his might. It is true, Aristotle speaketh of fortitude a moral virtue, despising deaths and dangers; but he was ignorant of God, and so giveth us a Gloworm in stead of a Star. Pray therefore for this holy courage in the way of God.  
Fourthly, To suffer for Christ there is required, An holy Wisdom and prudence. 
4. Holy wisdom and prudence.  For it is not Christian fortitude, unless regulated by Christian prudence. Discretion is the salt to season all our Sacrifices: for to Sacrifices there was salt required, as well as fire. When our Saviour gave that admirable counsel, Be wise as Serpents, and innocent as Doves, Matth. 10. 16. he showeth what an excellent temper even ad pondus a Christian should be of. The Serpent must not eat up the Dove, yet a Dovelike temper must be accompanied with wisdom. Courage to suffer without wisdom, is like Samson without eyes, and many times did more dishonour God, than all sufferings did honour him. Austin disliked the zeal of some, who demolished the Heathenish Idols, of their own private accord, having no Authority thereunto. The indiscretion of one Andas a Bishop, setting fire on a Persian Temple, where they worshipped fire as a god, brought a sad and sore persecution; and when the Bishop was commanded to build it up again at his own charges, for his resusal he was put to death. Now saith an Ecclesiastical Primitive Writer, I discommend him for his imprudence in demolishing the Temple, but I admire his zeal that he would die rather than rebuild it. He than suffereth for Christ, that hath prudence and wisdom to order his zeal, so that he suffer not for his own folly, but merely for Christ. Only this is a very nice point, to distinguish prudence from carnal policy; but that is not my work now.  
Fifthly, We are always to remember Patience, as that which is a special 
5. Patience.  qualifier of every one to suffer. You have need of patience, saith the Apostle, Heb. 10. 36. Therefore Heb. 6. 12. Faith and Patience are put together, as those two which made the godly inherit the promises, Rom. 12. 12. Patient in tribulation. This holy patience is that which doth quiet and compose all the waves and storms of the soul; it commands all diffident and unbelieving thoughts, all murmurings and repine to be gone. Therefore it's said, In patience possess your souls. And Jam. 13. Let patience have its perfect work. If therefore thou art called any ways to suffer for Christ, take heed of fretting, of repine, of unruliness of heart; for impatience argueth a want both of faith in, and love of Christ. The Martyrs were admirable in the patience they discovered under the most provoking torments; they suffered as if it had been in another's body, and not their own.  
Sixthly, To suffer there is required a mortified heavenly heart, as to all earthly 
6. An heart mortified to all earthly comforts.  comforts and relations; not to know father, or mother, or life itself comparatively to the cause and glory of Christ. And this makes it so difficult to suffer. This hath made the Apostates, that have many times been in the Church. This hath filled the hearts of many with woe and wounds implacably: For their children's sake, for their lives sake, they deny Christ and a good conscience; and how can it be otherwise, while Earth is dearer than Heaven, when we esteem the favour of men, more than the favour of God? This hath proved bitter wormwood to many at last.  
Lastly, To suffer for Christ, there is required pure and holy motives. To lose 
7. Pure and holy motives.  all for Christ's sake, out of mere conscience; that this is the only cause why we are in any trouble. We may read both in sacred and profane Histories, how men have suffered even death itself, only for vainglory. All Aristotle's virtuous men, they were ambitious and vainglorious men. The very Heathen could make it Laudum immensa cupido, as well as Amorpatriae. We would think it a madness to lose comforts and life for an airy bubble of windy glory, yet many have been thus transported: not only Philosophus, but Haereticus est animal gloriae, vanissimum. If then it's not Scripture-grounds, but ambitious vainglorious principles that make thee to suffer, Christ doth not, will not provide sugar for thy bitter pills. Thus have we seen, what is required to suffer for Christ. Oh the difficulty of this duty! No wonder so much seed hath withered away, when the scorching Sun of persecution did arise! No wonder Christ hath many Swallow-friends that endure with him the Summer time only! No wonder few are lovers of Christ for Christ's sake. As Alexander had more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These are the Bees that follow for the honey-pot only. Now to all these we must add this Caution, A Christian that suffereth for Christ, though he have not those qualifications in a perfect degree, but find corruption opposing every one of them: He must not therefore cast away his confidence: for we can no more suffer perfectly for Christ, then do perfectly for him; and if our gracious works cannot justify us, no more can our gracious sufferings, Martyrdom is not meritorious. Though we shed our blood for Christ, yet the blood of Christ must cleanse that duty also. The Martyrs died only in resting upon Christ for salvation; and no wonder the godly heart finds more imperfections in his sufferings, more carnal fear and impatience then in other duties, because this is the hardest service Christ doth ever put his upon. What else is to be said in this point, will come in in the next particulars.   

SERM. XLVIII.  
How many ways, and by what means Christ comforteth those who suffer for him.  2 COR. 1. 5. So our consolation aboundeth by Christ. 
THe second absolute Proposition in the Text is, That our comfort aboundeth by Christ The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered by some Exhortation, but more generally and fitly Consolation. Though this be spoken in the singular number, and afflictions in the plural, yet this is to be understood collectively, as a treasure that hath all kind of comforts in it, not one or two, but all. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is here repeated again, aboundeth, which is to be understood, partly repletively, it filleth the hearts of those that do suffer for Christ; and partly diffusively, it extends also to the comfort of others. And then you have the cause of all this, By Christ. Christ who is the cause of their sufferings, is also the cause of their comfort. As from the same root proceedeth both the Rose and its pricks: Thus from Christ, the same Fountain cometh both bitter and sweet. Were not this added, who would suffer for Christ, who would lose all for him; but Christ hath so ordained it, that these sufferings are advantageous to us; and though we lose in the retail, yet we gain in the bulk and whole. Observe,  
That as our sufferings are for Christ, so by the same Christ are our comforts. 
As our sufferings are for Christ, so are our comforts by him.   
Though he strike with one hand, yet he supporteth with the other. If David said to the Priest who fled to him, many of them being slain at No●, by the bloody cruelty of Saul, Stay with me, I am the occasion of your deaths, thou shalt far as I fare. How much more will Christ own such, who suffer for him, saying, Depend upon me, for I am the cause of all the reproaches and cruel usages you meet with in the world.  
But to explain this, Let us consider, In what respects comforts may be said to 
How our comforts abound by Christ. 1. Efficiently.  abound by Christ. And  
First, Efficiently; He being the same with God, is therefore a God of all consolation. Yea Christ as a Mediator he is sensible of our temptations, knoweth our need and wants, and therefore the more ready to comfort. Christ that wanted comfort himself; and therefore had an Angel sent to comfort him, is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act, 2 Thess. 2. 16, 17. Our Lord Jesus Christ himself, and God even our Father, who hath given us everlasting consolation, comfort your hearts. Paul here prayeth, that both Jesus Christ, and God the Father would comfort them. Christ therefore not only absolutely as God, but relatively as Mediator, is qualified with all fitness and fullness to communicate consolation; he is the fountain and head, as of grace, so of comfort.  
Secondly, We are comforted by Christ Meritoriously; he hath merited at the 
2. Meritoriously.  hands of God, our comfort; for without Christ's death and atonement, we were no more subjects prepared for comfort, than the damned Angels. Had all mankind with Dives begged but for a drop of comfort, such was the gulf between God and us, that it could not be obtained: So that by Christ a way is made for our consolation: Christ did not only obtain the communication of the holy Ghost in the gifts and graces thereof. So that as by Christ the Spirit of God is given to the Church, as a guide to teach and lead into all truth, as the sanctifying Spirit, and use of all holiness: So he is also as the Comforter, who giveth every drop of consolation, that any believer doth enjoy. Though therefore joy and comfort be in Scripture attributed to the holy Ghost, as the appropriated and applying cause thereof; yet this is wholly because of the merits of Christ: And therefore we may pray for comfort upon the same grounds, as we do for holiness; They are both the fruits of Christ's death.  
Lastly, We are comforted by Christ Objectively, that is in him, and from him we take our comfort. As Christ is called Our righteousness, because in 
3. Objectively.  and through his righteousness we are accepted of in him, we are complete: So Christ is our comfort, because in him we find matter of all joy, though there be troubles and vexations from the creatures, though the Sun and Moon be turned into blood, all powers threaten persecution, yet from and in Christ he can abundantly rejoice. And indeed this is the wine the carnal man never drinketh of, the honey he never tasted of. The world is a stranger to this joy in Christ; They rejoice in riches, in honours, in worldly advantages, but they know not what it is to rejoice in Christ, as our Mediator, and treasure of all fullness. Phil. 3. 3. They are said to be the circumcision, who rejoice in Jesus Christ, and have no confidence in the flesh. As therefore in the day time we see the Sun only and no Stars: Thus the people of God in their sufferings behold Christ the Sun of Righteousness; and as for the Stars of the creatures, they do not afford any light. What made the Martyrs leap for joy? Could they take any comfort from the world? No, that was an Egypt to them, a valley of tears; so that it was in Christ only that they did rejoice. For want of the knowledge and experience of this, it is that the unsound professor, will deny Christ, and his truth rather than suffer the loss of any thing, because he feeleth more sweetness, more pleasure, in his goods, in his pleasures, in this world, than he can do in 
How many ways Christ makes his comforts to abound to those that suffer for him? 1. By persuading them of the goodness of the cause, why they suffer.  Christ. It is the gracious heart that can thus rejoice in Christ.  
In the next place, Let us consider, How many ways Christ doth make our consolations in sufferings for his sake to abound. And  
First, Christ doth it by assuring and persuading of our hearts concerning those truths and righteous actions, we do suffer for. If comfort arise from suffering for Christ, than the more assured we are, that we do suffer for him, the greater is our consolation. If a man have great doubts in his heart, whether he suffers for Christ or not? Whether it be a truth or an error that he is troubled for? Whether he was a busybody, or not? Whether he did keep within his calling and bounds, or not? If (I say) there be these hesitances and disceptations in his mind, How can he have any comfort? Therefore that our comfort may be full, Christ giveth us the riches of assurance in our understanding; Faith becomes the evidence, and strong conviction, Heb. 11. upon their souls, insomuch that they know they are in the truth; They know its righteousness they suffer for. Thus you may observe the Apostles in all the oppositions they met with from the world, and all the malice of Satan, yet never questioning or doubting, whether they were deluded or no, but were fully assured of those things they did preach. Now this consideration is the more to be taken notice of, because the sufferings for Christ, in the latter age of the Church, have differed wonderfully from the former. For in the primitive persecutions, their sufferings did arise from Heathens and Pagans, it was for professing of Christ, and opposing of Idolatry. Now these things were plain, here was no disputing. But then in the after-ages of the Church, when Heretics got power, especially when Antichrist was exalted, and the Papacy lifted up with all strength, than those that did persecute, pretended Christ, that what they did, they did for the honour and glory of Christ; and those who did suffer, though indeed for Christ, yet were reputed enemies to Christ: And this is that which makes suffering for Christ to be a more difficult thing in these later days. The Papists that have put to death so many Protestants, defend themselves with these glorious Titles, That they are only the Church of Christ; That Christ is only amongst them; That all who withdraw obedience from the Pope, are out of the Ark, out of hope of Salvation: That it is service to Christ to root them out; and therefore the Doctrines suffered for, were not about the Trinity, the Incarnation of Christ, the Resurrection; for which of old believers suffered from Pagans, but about Transubstantiation, the Universal Jurisdiction of the Pope, the Infallibility of the Church, the worshipping of Images, and praying to Saints: The Popish party pleading for these, as allowed of by Christ; The Protestant abhorring of them, as Idolatry, and also injurious to Christ. Now on the Papists side was the whole Christien world, almost all the learned men, all the great men, all the devout religious men, they were zealous this way; and the Martyrs they were but few comparatively, many of them private men and women. What a temptation was here to those that suffered? How easily might they think, what am I wiser than all? Is it likely God would reveal that to me, which he denieth to others more learned? Besides, they dispute, they bring Scripture and Fathers: May not I be deluded? May not the Devil transform himself into an Angel of light, and so deceive me? Truly such temptations would quickly have blown down the house, had it been built only upon sand; but the Martyrs were established upon a Rock, Christ gave them full assurance of those truths they lost all for; and this made way for their great comfort. This conviction then, and assurance of faith wrought by the Spirit of God, is that which is the root of our comfort, whereas doubtings and fears would disquiet all. It is true, Luther speaketh of himself, That he had many times such thoughts, Tunè solus sapis, Art thou only wise? What if thou art damned, and drawest others to Hell with thee? And when a grave Divine came to him, complaining of this temptation, That of the Evangelical Doctrine, which he preached, he could not find that Faith and Assurance upon his soul he desired, which was a bitter trouble to him. Luther upon the disclosing of this, broke out, saying, I think God I have met with one tempted, as I am tempted. There were it may be some temptations and doubts sometimes upon the spirits of those who did suffer, for there was flesh still remaining in them, and the Devil was desirous to winnow them: but yet the power of Faith, and the evidence of Divine Authority in the truths they suffered for, would at last like the Sun break forth and dissipate those mists. Therefore pray much for the guidance of God's Spirit herein through the Word, that thy comfort may be sure. The Heretic that suffers, because he hath a false and erroneous persuasion; therefore he hath a false and a deceitful comfort, and therefore is but like one in a dream, pleasing himself with great imaginations, when he awakeneth poor and hungry: but the true sufferer, he hath joy, and he knoweth his joy is good, and upon ●ound grounds, which never can be taken away.  
Secondly, Christ doth comfort, by informing of us aforehand of all the 
2. By sorewarning of their sufferings.  troubles and sufferings which will necessarily accompany the true profession of faith in his Name. Is not our Saviour often upon this subject? Doth he not frequently foretell his Disciples, what reproach and hatred they shall meet with? Doth not the Scripture also in several places insist upon this point, That all who will live godly must suffer many tribulations; That the Disciple must not be above his Master. Yea, that we are appointed and set by God to afflictions, they are the effect of our predestination, as well as grace and glory is. Now in this we may be comforted, Christ hath done is no wrong; he hath told us what we must look for, it's no more than we expected, The fiery trial is not a strange thing. Surely this maketh way for much comfort, that we looked for afflictions aforehand; we prepared an Ark against the deluge should come. The Devil he being a deceiver dealeth contrary to Christ, for he tempts with pleasant baits hiding the hook; he showeth thee pleasure and profit, but not a word of that hell and torments which will necessarily follow thereupon. But Christ tells thee of the worst at first, and keepeth his best wine to the last.  
Thirdly, Christ comforteth us, by informing of us of his Sovereignty and 
3. By informing us of his Sovereignty and conquest over the world.  conquest over the world. So that both Devils, and his Instruments are but Lions in his hand, and so he lets them loose, and pulleth them off, as he pleaseth. If our enemies were equal, or superior to Christ in power, than we might justly be left without comfort; but what Christ spoke to his Disciples, belongs to all, I will not leave you, John 14. 18. I will not leave you comfortless, Orphans, in the original: your condition is as good, as if Christ were here corporally upon the earth, and should speak to thee to be comforted. Would not this rejoice thee in thy afflictions, if Christ himself should come to thee and say, Be of good comfort, I am with thee, I will support thee? Now Christ giveth his Spirit to be a Comforter in his room. That as Tertullian calleth the Spirit, Vicariam vim, (Lib. de prescript.) in respect of Doctrine; so also it is in regard of comfort; and wherein can it more be manifested then in teaching of us, that the world is conquered by Christ? John 16. 33. In the world ye shall have tribulation, but be of good cheer, I have overcome the world. Faith maketh us behold this conquest over principalities and powers, as also over all adversaries: so that thou art to receive comfort, because there is no argument of discouragement; but it may be answered from Christ; and if thou art dejected, it is because thou hast low thoughts of Christ; Thou dost not judge of him, as he is.  
Fourthly, Christ comforteth, by virtue of his prayer put up in that very behalf. In that solemn valedictory prayer of Christ, John 17. 13. one end 
4. By virtue of his prayer put up in that very behalf.  why he poured out that so affectionately before his death, was, that believers might have Christ's joy fulfilled in themselves. It's Christ's joy, and their joy; Christ's efficiently, theirs subjectively. So that as there is fullness of grace in Christ to subdue every corruption; thus there is fullness of joy in him for every tribulation: and that this may be applied to thee, Christ, who cannot be denied by his Father, for he heareth him in all things, hath thus prayed to God for it. And therefore 〈◊〉 by virtue not only of his death, but also of his prayer and intercession; that thou art made to rejoice.  
Lastly, Christ comforts in sufferings, by instructing thee of the good use, 
5. By instructing them of the spiritual advantages which come from such sufferings.  and heavenly advantage all these tribulations shall turn unto, which is twofold, they shall,  
1. Turn to thy own spiritual and eternal good. Thou shalt hereby be more purified from thy filth and corruption; this will winnow away thy chaff; this fire will purge out thy dross; this will be a School, wherein thou wilt learn more spiritual and divine knowledge in heavenly things, than ever before. Sufferings have taught more than vast libraries, or the best books can teach.  
Again, They will conduce to thy eternal Glory. God taketh up every tear in his bottle; how much more every drop of blood? For indeed by suffering in the work of the Lord, thou art more than Angelical; though the Angels do the will of God purely, cheerfully and constantly, yet they meet with no troubles nor persecutions for it, as believers do. No wonder therefore if God at last take his Joseph's out of prison, and sets them on thrones of glory. Besides, believers are comforted, because they know all their sufferings will turn to the advantage of the Church. Others are comforted and encouraged by this; what rejoicing doth this create in the heart of a believer? as we may show more largely in the next verse.  
Use. Of Instruction to all such, who take upon them the profession of Christ, let them not be in jest; do not fall upon it by custom and education only; but remember when thou profferest to follow him, that he will ask, whether thou canst be baptised with his Baptism or no; he will tell thee of the troubles that follow his way; his advice is, to sit down and consider with thyself, whether thou canst build this house or no, fight this warfare or no: For it had been better for thee, never to have owned Christ, than by carnal fears to apostatise, saying, I did not look for these reproaches, these troubles; I thought not the way would have been so difficult. Luke 9 57 We have some come voluntarily to Christ, proffering to follow him whithersoever he did go; but Christ accepted them not, because they understood not how much they must suffer in his way, and therefore when they had put hand to the plough, they would look back. Oh then again and again look upon what terms you profess Christ! If thou canst not be a Martyr in thy soul, how wilt thou be in thy body? If thou canst not leave thy sins, thy lusts for his sake; how canst thou thy life?   

SERM. XLIX.  
How and why God always proportions a Saints Comforts to his Sufferings, and often makes them to overflow? And why he often denies Comforts to his People in their troubles.  2 COR. 1. 5. For as the sufferings of Christ abound in us, so our consolations also aboundeth by Christ. 
WE shall now put a period to our discourse about this text; there remaineth the last Observation to be improved, which is from the habitude or proportion, that is between our sufferings and our comforts, as the one aboundeth, so the other aboundeth. Should we have great sufferings, and small comforts, this would be to put some few drops of honey into a fountain of gall: The bitterness would still abide. The Lord therefore doth commensurate his comforts according to our afflictions; he layeth a Giant's burden upon Giant's shoulders, and children's burden upon a Child.  
Doct. That God doth proportion our comforts to our sufferings. 
God doth proportion our comforts to our sufferings.   
If our sufferings increase, our consolations increase. So that if thy afflictions are greater, and more multiplied then ever, thou hast no cause to fear, for thy supports and cordials shall also be more increased. As thou art a man of sorrows, so thou shalt be also a man of joys, if thou callest upon all that pass by, as the Church did, Lam. 1. 12. Behold and see, if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me! So thou shalt call to others, to come and see the wonderful mercies which God hath vouchsafed unto thee.  
But to pour this oil into the wounds of those that are afflicted, consider,  
First, That the Lord Christ in all his dispensations, still accommodateth himself 
Christ always accommodates himself to the capacities of his people.  to the capacity of his people. He regards what they can bear; like the wise Physician, doth not give the strongest Physic that may be, to expel the disease, but looketh to the infirmity of his Patient. We see Christ did this in the promulgation of the truths of the Gospel; if that Sun of righteousness had appeared at first in his noonday light, weak eyes would have been offended thereat; he did not enjoin them those high observances of fasting, etc. at first. To which purpose also, (Luk. 5. 27.) he useth that notable similitude, how no man putteth new wine into old bottles, but the bottles break. There is regard to be had to the Auditors. Paul said, 1 Gor. 3. 1. I could not speak unto you as spiritual, but as carnal. And indeed, all may observe, that Christ did communicate the knowledge of divine things to the Disciples by degrees: I have many things to say unto you, (Joh. 16. 12.) but you cannot bear them now. As the Nurse cheweth her meat for the Infant, doth not give it whole to him; thus did Christ as a Doctor to his Auditors, still accommodating himself according to the receptivity of the subject. In like manner, thus also God doth in laying afflictions upon us: He takes notice how frail thou art; if this suffering should be brought upon thee, it would bruise thee to pieces; or if it lay longer on thee, it would make thee put out thy hand to wickedness; and therefore he taketh it off in due time. If the fourth day would consume thee, the third day thou shalt be freed from it. The Apostle speaketh fully to this, 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that ye are able. Above your strength, (that is) not our own natural strength; for there is not the least temptation, the least affliction, but if left to ourselves, we should fall under it. The voice of a maid to Peter, before ever he came into any danger, made him deny Christ, with cursings and swear. Therefore he meaneth the strength which Christ will furnish us with. So that the sense is, as any temptation cometh, so your strength also is supplied. And indeed, as long as Christ makes us stand upright, so long the affliction cannot hurt us; but when we bow and yield to carnal reasonings, than we miscarry. As a Pillar, as long as it stands firm and upright, will bear any weight; but when it begins to bow, or grow crooked and sloping, than it presently falleth. We have then here a text full of comfort; It is not every affliction, every suffering thou mayst be exercised with, but that for which God hath furnished and prepared thee with strength for. We have a notable explication of this, Isa. 20. 28. where under a parabolical similitude of the divers ways of the Husbandman to thresh out his Corn, the lesser grain not requiring such weight as the other, is signified, that God maketh a difference in our afflictions; some are more knotty and difficult than others, and therefore they need more strong Physic to free them from their disease. The cart wheel is not turned about upon the cummin, a rod will serve to beat them out: A word will do more to some, than a blow to others.  
Secondly, God in his dispensations, doth not only keep to an equality, but he 
The mercies of God do often overflow.  doth superabound, his mercy doth overflow. The Lord always giveth full heaped measure, overflowing: In all things Christ hath an overplus. There cannot be an hyperbole in his goodness to us: As Luther said, Celum & gehenna non patiuntur hyperbolen. So neither do the riches and grace of God in Christ: For if first we consider Christ comparatively with Adam, the one is the original of condemnation, the other of justification. There we shall see, that Christ is not only equal to Adam, but exceedeth him, transcendeth him. You may read Rom. 5. 15. where the Apostle making a Divine collation between Adam and Christ, as two heads, when he had instanced in Adam, how powerful he was to convey sin and condemnation to all; then on the contrary he instanceth in Christ, and there he makes an how much more, still on Christ's side: If through the offence of one, many be dead, much more the grace of God through Christ, hath abounded to many. And Vers. 17. If by one death reigned upon many, much more they which receive abundance of grace, shall reign in life. Here you see, that though sin by Adam be very terrible and dreadful in itself, yet if compared with Christ, it is but as the Nations to God, like a drop, or the small dust in the balance. Therefore Christ thought it not enough to remove the evil Adam brought upon us, but to do it abundantly, with a how much more. Thus also, if we speak of the grace of Christ in pardoning of sin, we do not meet with grace just equal, and no more, to remove the guilt of it, but it doth overflow. Even as the light of the Sun, is not only enough to enlighten thy eyes, but for all the world besides. Rom. 5. 20. Where sin abounded, grace hath much more abounded. Hence the Prophet compareth God's mercy in pardon of sin, to the Heavens comparatively with the earth, which is but as a punctum to it; thus are all our sins to the grace of God. So likewise the righteousness of Christ, is not a garment too narrow for us, or that will just serve to cover our nakedness, and no more; but it is an infinite righteousness, as it is in Christ, though the application of it to us, be according to our necessity. Thus Christ calleth to the Church, Cant. 5. I. to drink of his wine abundantly. Hence it's called riches of grace; and, unspeakable riches of grace. And Christ said, He came that his people night have life, and that they might have it more abundantly. Thus the power of God, the favour of God, is in abundance; Heaven, and salvation, is in abundance. As Christ is our overflowing fountain in all other things, so in this of consolation likewise. Hence some have received so much comfort from God, that they have not been able to bear it: They have said, They had enough, more would even overwhelm. For there are those who died by joy, especially when sudden, as well as by grief.  
In the next place, let us consider the grounds, Why God is thus merciful, that he not just only proportions his comforts to our sufferings, but maketh them to exceed. And 
Reasons. 1. Because God in all his administrations doth still regard his own glory, not our desert.   
First, Because God in these administrations, doth chiefly regard his own honour and greatness, not our deserts. Now because God is a great God, therefore his mercy is great mercy; his comforts are great comforts: Though thou art not worthy to have such, yet it beseemeth God's glory and greatness to give such. Wonder not then at the supports and comforts which Gods people may have, even in the Whale's belly, where there seemeth to be no hope: For, consider who it is that giveth them, from what fountain they flow, even the Lord Christ, the fountain of all fullness, for his people; and than you will say, Our cruse is too little to receive all the oil he could create for us. So that the afflicted soul hath this encouragement in prayer; Lord, I ask no more than a great God is able to give; though I am unworthy to receive it, yet thou art worthy to be exalted, as the great God, who can as easily give great comforts as little comforts. God can as easily give an Ocean as a drop.  
Secondly, It belongs to the faithfulness of God in his Promises, to make comforts abound, where sufferings. For, by what reason God out of his faithfulness 
2. Because of God's faithfulness to his Promises.  will give any support at all, by the same reason he will double and treble his consolations as need requireth. It is a rule among the Schools, Sicutse habet simpliciter ad simpliciter, ita magis ad magis, & maximum ad maximum. Now then, as God hath promised and engaged to support under sufferings, so also as these do abound, his comforts must abound; otherwise, his people would be overcome by their temptations, which is against his Promise. For as such a degree of heat will not warm cold water, unless it be made more intense; so neither will comfort simply, unless made more and increased, serve against grievous afflictions. An ordinary boat would not be like the Ark, when that deluge of waters did overflow: This support, this joy thou hast now, would not serve, if God should exercise thee with greater trials. The widow's food of Sarepta might have served her in an ordinary way, but when the famine came, and no supply could be had, than her stock would quickly be spent. Therefore urge God, and say, Lord, if thou bringest me in a wilderness, thou wilt provide Manna for me; by what reason thou givest me any comfort, give 
3. Otherwise God in his expressions of mercy would be exceeded by man.  me more now that my sufferings are more.  
Thirdly, If God should not increase the strength and comforts of his people, according to the increase of their afflictions, than he who is the fountain of all pity and wisdom, should be exceeded by man, who is but a cistern receiving from this fountain. For such is the care and compassion of a man to his beast, that he will say no more burdens on it, than it can bear, and when he puts it to more labour, he giveth it more meat to strengthen it. Now shall man do thus to his beast, and not God to his Children? So the Artificer, the Refiner of gold, when he throweth his gold into the fire, he lets it be no longer than the dross is purged away; it shall not stay a moment longer than will serve for the preparing it to excellent use: And shall not the great God of Heaven use such wisdom to his people, when in afflictions, which are called their fire to try them?  
Lastly, If God should not give proportionable comfort in sufferings, his glorious 
4. Because otherwise Gods glorious and in his afflicting, could not be obtained.  end would not be obtained in bringing these upon us. For these are to demonstrate and draw out our graces; That we may be more than conquerors, Rom. 8. And, That we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 1 Cor. 10. more than bear. It is not enough merely to conquer afflictions, but we are more than conquerors: For, there is no conqueror but hath some loss, but the Children of God lose nothing, for they are advantaged every way, both here and hereafter. So that as their sufferings are an effect of their Predestination, thus also their support and consolation floweth from the same fountain. Shall God, as the Author of grace, be more deficient in his works, then as he is the Author of nature? If then, in the course of nature, we live, and move, and have our being; yea, every thing hath a natural delight and facility to its works of nature; shall not the godly in the exercises of grace, which are most put forth in the times of trouble? God will provide, that all thy sufferings shall not be in vain.  
But you may say, Have the people of God in their sufferings, always such overflowings 
Object.  of comfort? Are they not many times afflicted without, and destitute within?  
We have answered this heretofore, informing that Job, yea Christ himself, 
Answ.  had sufferings without, and sufferings within: Their afflictions did abound, but their joy did not. We distinguished and explicated that case, only we shall now give some Reasons why God, at least for a time, may leave a suffering 
Why God often denies comfort in trouble. 1. To teach us that comforts are his gifts.  people without consolation, because than they were omitted. As  
First, God in thy troubles, may deny thee comfort, to teach thee that they are his gift. This cooling wind bloweth when he pleaseth. We might think, that comfort was our desert, that God could not be just to leave us without it, when it is for his cause we are troubled; but God will let thee know, that when thou hast suffered to the utmost, thou hast but done thy duty; God is not beholding to thee. And therefore, if he giveth thee these cordials, know, it's of his mercy; thou hast not merited them: And when thou hast them, receive them thankfully.  
Secondly, Doth God deny thee thy desired comforts? consider whether thy 
2. Because perhaps by our sins we have deserved it. 3. God often denies comforts for the that they may be the more welcome when they come. 4. And often to try whether my obedience be pure.  sins have not deserved it. For although thou sufferest for him, yet it may be, much unbelief, much impatience, much frowardness hath risen in thy heart; now these misty fogs, will obscure the glorious beams of his favour. God is ready with his comfort, but thou art indisposed: Thy heart is like an untuned Instrument, and so there cannot be any melodious sound.  
Thirdly, If thou hast no comfort, it may be God delayeth, and puts off, that so they may be the more welcome, when they do come. Thus God doth not answer prayers presently, that when the mercy doth come, it may be the more esteemed. Christ delayed to raise Lazarus, that when he was restored to life, the mercy might be acknowdged the greater. When Paul and his passangers for a great while had not seen the Sun, this made them rejoice the more when they did behold it.  
Fourthly, Doth God deny thee comfort? it may be it is to try whether thy obedience be pure. Whether thou wilt serve him, though he giveth thee no wages. Comfort is for our refreshment, it is to encourage us. We, like Children, cannot live without these breasts; now, if denied these, though we have a stone for bread, yet thou wilt not give over suffering for Christ, than thou showest thyself upright indeed: For we are apt to look to consolations, more than duty; to regard comfort, more than obedience. Now when thou canst say, O Lord, I will not repine, I will not be weary of righteousness, or deny the Name of Christ, though I have no comfort at all; it is not my ease, so much as thy glory, I look at: This will greatly endear thee to God.  
Fifthly, God may deny thee comfort, to inform thee how much thou art beholding 
5. To teach us how we are beholding to Christ.  to Christ. He suffered for thee, and that without comfort: He was willing to be deprived of it, that so he might accomplish thy Redemption. Now as Christ would be tempted like us, so God will have us tempted like Christ, that we might be the more thankful to him. Certainly, all the pains on his body, all the disgrace and reproach he went under, was not equal to his being without comfort; yet this he endured for thee.  
Lastly, Conclude on this, That if comfort were absolutely necessary for thee 
6. Whensoever it is necessary, we are sure to have it.  at this time, thou shouldst have it. Rom. 8. How can he not but give us all other things, who hath given us Christ? Is comfort equal to Christ?   

SERM. L.  
The Saints Sufferings, are for the Churches good.  2 COR. 1. 6. And whether we be afflicted, it is for your consolation, and salvation, which is effectual in the enduring the same sufferings, which we also suffer: or whether we be comforted, it is for your consolation and salvation. 
THis Verse is acknowledged by many Learned Expositors, to be very difficult, not so much from the matter, for that is easy, as from the grammatical disposition of the words, there being several conjectures, and divers adventures about the transposing of them. In most of the Latin Copies, there are three members in the disjunction, whereas the Greek hath but two, after this manner: Whether we be afflicted, whether we be comforted, and whether we exhort. But according to the Greek word, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this would make a tautology; therefore, no doubt, this was inserted in the Latin Copies, by some, not diligently attending to what they did. Then as for the Greek, chrysostom doth transpose the words otherwise then we do, putting off the second member of the disjunction, viz. Whether we be comforted, etc. to the next Verse, Knowing that as you are partakers of the sufferings, etc. and then reduceth all the rest to the former part. Some also blame Erasmus, for adding in the Original, (it is;) Whether we be afflicted, it is for your consolation: which way our Translators also render. And indeed, the sense would run well enough without it, relating to those words, Our hope of you is steadfast. But this is not material, for the sense is still the same. Not therefore to trouble you with these grammatical difficulties, seeing the scope and meaning of the Apostle is evident, which is, That whatsoever did befall him in his ministerial Office, it was for their good, and therefore they were to be so far from being discouraged at his sufferings, or to despise him for them, as the false Apostles laboured to make them do, that they ought rather to honour him, and they themselves to be more animated in their sufferings for Christ. And in this the Apostle doth so overflow with words, that Erasmus absurdly giveth this profane censure, Intempestivae copiae affectatio, as if he could teach the Spirit of God how to speak. But no wonder at this presumption of his, seeing in his Epistle to Barbirius, (purging himself from being a Lutheran, much more from holding every thing that Luther wrote,) he addeth, he would not be so addicted to Austin or Hierome; vix etiam ipsi Paulo, scarce even to Paul himself. Whether this vix would preserve him from blasphemy, let others judge.  
But come we to the first member in this distribution, wherein we have the condition supposed, the consequent and effect of it, with the amplification thereof.  
I shall begin with the condition supposed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether we be afflicted, squeezed, or pressed; for the word signifieth such afflictions, as are like the ●●ail to the corn, that doth bruise it. The end of this, in the general, is for the good of the Church; more particularly, for their consolation and salvation. From whence Observe,  
That the afflictions and sufferings we endure for Christ, do not only turn to our 
The afflictions we suffer for Christ, are not only for our own, but for the Churches good.  own good, but to the good of God's Church.  
That they are for our own good, hath been partly spoken to. Yea every dispensation of God to those that fear him, is a benefit and an advantage: For if it be a mercy, it is bonum Dei consolantis; if an affliction, it is bonum Dei admonentis, as Austin. But I am now to speak of the diffusive good by afflictions in respect of others.  
That sufferings for Christ are of public edification to the Church, appeareth by two or three notable texts, concerning what Paul speaketh of himself, Phil. 1. 12. I would ye should understand, that the things which happened to me, have fallen out rather to the furtherance of the Gospel. I would ye should understand; It is a truth that Believers should possess themselves with: For indeed, it is a riddle, that out of this strong one should come honey, that out of darkness should arise light, from death come life. The not understanding of this, hath made so many Apostates, thinking that the Kingdom of Christ and his ways, would never hold, because all the power of the world conspire to oppress it; but the Apostle would have them know, that persecutions do not hinder, but further the Gospel. The treading and trampling on this Camomile, makes it thrive the better. Another remarkable text, is 2 Tim. 2. 10. where the Apostle having showed, that though they did cast him into bonds, yet the Word of God could not be bound; no more than a man (as chrysostom observeth) that cutteth off a branch from the tree, can cut off the Sunbeams also from the Sun, that may shine upon that branch: he addeth, that he doth endure all things for the elects sake, that they may obtain salvation. Oh wonderful expression! you might think Paul goeth too high, these words become Christ rather; Who can say this, but Christ? He suffereth for the elects sake, that they may have salvation. But Paul speaks this only as a Minister, not a Mediator, as is more particularly to be urged: His scope is to show, that it is not for any sins of his own, any wickedness that he hath committed, but it is for the good of the Church, that he thus suffereth. So that Paul doth not only propagate the Gospel by preaching, but by suffering; when he cannot preach, he doth most preach; when his person is bound in chains, than the Gospel is more enlarged: As Herod by cutting off John Baptists head, did in effect make John's tongue more speak, and witness against him. The last instance is, Col. 1. 24. which place is the more famous, because abused by the Papists, to uphold a treasure or overplus in the sufferings of the Saints, that they suffer more than they deserve; and therefore the overplus is to be dispensed by Papal authority, for the relief of such who want merits. And here cometh in their doctrine of Indulgences, which was the occasion of that Reformation wherein Luther was so greatly instrumental. For the Text itself, you have Paul professing his rejoicing in his sufferings; though so afflicted, so reproached, being made a spectacle to men and Angels, Accounted the offscouring of the world, yet in all this he did rejoice. For God loveth a cheerful sufferer, as well as a cheerful giver, Si quid boni tristis feeris, per te fit, magis quam tu facis; It is done in thee, rather than by thee, the good thou dost with grudging and reluctancy. Yea admire the public affection of Paul; this was not so much because he should hereby have a greater crown of glory, that he should hereby be more honoured, but principally he rejoiced, because he suffered for others, that by his persecutions many others may be emboldened to profess the Gospel. Now he showeth in what manner he did suffer for them, viz. By filling up that which is behind of the affliction of Christ in his flesh, for the body's sake, which is the Church. This seemeth strange, how could Paul fill up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things behind of Christ's sufferings? Were Christ's sufferings imperfect? Could Paul make up that which was deficient in Christ? This would be to make Paul copartner with Christ in the work of the mediation; and than Paul might truly have said, that which once by interrogation he so vehemently denied, Paul was crucified for them. Therefore you must know, the sufferings of Christ are of two sorts. 
The sufferings of Christ of two sorts. 1. In his Person. 2. In his members.   
1. Those which he suffered in his own Person, as Mediator and head of his Church; And thus by once offering up of himself, he for ever made perfect those that do believe in him; and thus there are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no remainders behind to be done.  
2. There are the sufferings of the members of Christ united to him their Head; and these are called his sufferings, because of that mystical conjunction between Christ and his members; as also that sympathy that is in him with them in their sufferings. Now as Christ was appointed to sufferings; so is every member of his, by way of conformity to their Head set apart also for their sufferings; and these are the afflictions of Christ that are still behind. All the members of Christ have not yet fully suffered. In every age there are some still to be afflicted for his sake, and as long as any one believer is to suffer, so long something of Christ's afflictions remaineth still behind. Therefore the Apostle addeth, He was to fulfil these 
Propositions clearing the truth. 1. The sufferings of Saints for the good of the Church, are still to be distinguished from Christ's sufferings. How Christian Martyrs sufferings differ. 1. His death was not only a Martyrdom, but a propitiation.  afflictions in his flesh; and the end is, for the good of the Church. They suffer for the Church, but not as Christ suffereth, as will appear by some Propositions to clear the Doctrine.  
First therefore, when we say, That the afflictions of the godly, especially of eminent officers in the Church, are for the good of the Church, you must still distinguish them from the sufferings of Christ for the Church also. The Martyrs they died to witness the truth, and hereby occasionally to procure salvation for others; but Christ's ●…ng for others was in a far more transcendent and efficacious way. For  
1. Christ's death was not only a martyrdom, but a propitiation, and an atonement also. Christ (we grant) did suffer as a Martyr, he came into the world to bear witness to the truth. And he is said 1 Tim. 6. 13. To have witnessed a good confession before Pontius Pilate. But those wretched Socinians are therefore to be abhorred, because they make this the only end of his death, That he died by way of example, not by way of propitiation for our sins. Thus with them the sufferings of Christ, and of Paul for the Church, differ only gradually, not in kind. Christ died as a more eminent Martyr than Paul, but both only by way of witness to the truth. Take we heed then, that we do not split our souls at this rock of blasphemy, denying the atonement of Christ's sufferings.  
2. They differ in the efficacy also. For Paul's sufferings, and so all the sufferings 
2. In the efficacy.  of the godly do only objectively, or by way of example turn to the good of others: They comfort, convert, or save others only ministerially; but Christ's sufferings did meritoriously and efficiently also procure all the benefits which the Church standeth in need of. Hence remission of sin, justification, renovation, and glorification are attributed unto his blood, which cannot be to the blood of the Martyrs. So that Christ's death did by way of merit and causality procure all the privileges the Church enjoyeth.  
Hence in the second place, All the sufferings which any undergo for the Churches 
2. Our sufferings for the Churches good are not meritorious either for ourselves or others.  good, they are not meritorious or satisfactory, either for ourselves or others. As the Papists do most derogatively to the honour of Christ maintain; for their Doctrine about the sufferings of Martyrs for Christ's cause, is very proud and pharisaical. They dogmatise that by these he may merit and satisfy God (yet through the merits of Christ, Tincta sanguine Christi) yea not only thus satisfy for his own sins, but may supererogate. So that they exceed the wise Virgins, they will part with some of their oil, because they have more than enough. So that from the overplus of all their sufferings the Church hath a great stock and treasure to relieve those that have no merits of their own. Now this is a mere political engine in Popery, to make the Pope have indeed a great treasury, for he communicateth and dispenseth out of this stock for money. Insomuch that Albertus Magnus saith plainly, That a rich man is in a far better condition to be saved than a poor man, because he hath money to buy his pardon, and to redeem himself, which the poor hath not. Thus these like Judas, make a sale and bargain of Christ; but though the godly suffer, yet their sufferings are not for that end as Christ's was; even as when they obey the Law of God they do it not for that end which Christ did. For both in suffering and doing Christ was only meritorious, because he was without sin, and did more than he was bound to, which cannot be said of any Martyr.  
Thirdly, When we say, the sufferings of the godly turn to the good of others, 
3. That our sufferings turn to others good is not from themselves, but from the power and grace of God.  This is not to be understood, as if of themselves they did so, but by the mighty power and grace of God working by them. For Paul cannot of himself cause comfort and courage in others; for he acknowledgeth God only to be the fountain of all comfort; and therefore he prayeth to God, that God would do good by such afflictions. And as Paul cannot of himself thus do good to others by his sufferings: (For it is with him, as in his preaching, He doth but plant and water, it is God that giveth the increase:) So neither do these sufferings work good of themselves by any intrinsical virtue and efficacy they have. For how many by these persecutions are the rather terrified. So that as 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 hypocrisy and guile, as winnowing doth the cha●●, 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 
4. Hence we may admire the wisdom, power and goodness of God, turning our enemies wicked intentions unto our good.  nearer to Heaven. Hence  
Fourthly, We may admire the wisdom, power and goodness of God, that wherein the enemies of God's 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 Church's enemies to see that the ways 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, than 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 Herod's design.  
These things premised, Let us consider, What is the general good promoted by 
What is the general good promoted by the Church's sufferings. 1. The glory of God, Christ, and believers.  the Church's 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 wisdom 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 endeared hereby to God, to trust in him, to continue faithful 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 Christ's 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 
2. The propagation and enlargement of the Gospel.  and enlargement of the Gospel thereby. Phil. 1. 13. Paul there showeth, how his troubles fell out to the furtherance of the Gospel; for his bonds were made manifest in Caesar's 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 r●patience, their constancy and courage, it made them inquire 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 far 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 twofold, 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 far from disheartening, and offending 
Sufferings for Christ help much our comfort and salvation.  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 ways of Christ, have been an offence, and a stumbling block to many. Now when a curb shall be made a spur, when an hindrance, a furtherance; and we shall be encouraged from those particulars which should drive back, this consideration must be very profitable.  
Before we come to amplify 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 
1. The sufferings of others work good only occasionally, not efficiently or meritoriously.  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 glorify 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 only 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 
2. Hence we may bewail the superstition of the Church about the Martyrs.   
Secondly, We may greatly deplore and bewail the Apostasy of the Church concerning those that were Martyrs and sufferers for Christ: in what superstition and sinful devotion were they plunged in about them? So that their sufferings were not for the salvation, but the destruction of many, through the sin and indiscretion of after ages. It is true there is a lawful and due honouring of God for his graces bestowed on those Worthies; yet they were but the pens, God's Spirit was the ready writer; they were but the vessels God poured that curious ointment in them. It was not they so much as God in and by them; for they were men like us, subject to carnal and worldly fears; they were reeds of themselves ready to be shaken by every wind, but God established them. So that it is our duty to bless God, who gave such power and grace to men; yea and we are in a civil way to honour and love them, to desire to imitate them, to make them examples for us to follow. If the Papists had gone no further, we and they should have been at concord in this point; but from imitation they fall to adoration: And although they heap up as many distinctions, as Samson did men by his slaughter, Heap upon heap, to clear themselves in this matter, yet it is but vitreum acumen, these glasses are quickly broken. That the name of such who suffer for Christ should be like a precious ointment, and an honourable esteem of them be had always in the Church, none can deny. Therefore those moral respects vouchsafed to them in the primitive times are not to be blamed; as the regarding of the judgement of a Martyr, as much or more than any Bishop or Doctor. As also when any had fallen by infirmity in times of persecution; such repenting did first go to the Confessors in prisons that were Candidates, or designed Martyrs, entreating their favour, and desiring liberty of admission into Church-communion from them, which the Church received, they making public satisfaction in respect of scandal by serious humiliation; but this afterwards began to be greatly abused, and Cyprian complaineth of it; therefore it was at last justly abrogated, howsoever such respects as were merely moral, are to be allowed; but for religious considerations to do any thing to them that is unjustifiable. A learned man thinketh, that the Prophecy spoken of by Peter, 2 Tim. 4. 1. which tells of an Apostasy, bringing in Doctrines of daimons, as he explains it, is the worshipping of these Saints departed; and that this was the great Apostasy of the Church. Whether that be the intent of the holy Ghost, is not here to be disputed. Certainly there was great Apostasy in the Church from primitive simplicity, when they began to worship such who had been Martyrs; yea their relics they would in a religious manner preserve and adore praying also unto them, and expecting both soul-mercies and body-mercies from them. Here this wine did begin to turn into vinegar, and contrary to Christ, they turned wine into water; that which was only for example and imitation, they turned to Adoration and worship, wherein they did not only derogate from the glory due to Christ; but even those Confessors and glorious Martyrs themselves, were they corporally present, would with Paul and Barnabas rend their clothes, and refuse such worship. Certainly if the Angel did forbid John from worshipping him, saying, He was his fellow-servant, and therefore he must worship God: How much more would the Martyrs, who were subject to like passions as we are. Though therefore the godly are afflicted and persecuted for our comfort and salvation, yet take heed of superstitious excess about them, turning imitation into religious adoration.  
Thirdly, Those that suffer may be very useful to encourage us, but then we must be sure they be such, who do indeed suffer for Christ For no doubt all 
3. The sufferers for Christ may encourage us, but we are to be sure they are indeed the sufferers for Christ.  those who have suffered in any false way, The Heretic for his heresies, the Papist for his Idolatry and superstition, have greatly confirmed those that were of that persuasion. They did greatly comfort and animate others that did believe them to be the true Martyrs of Christ. So that we may say of such, contrary to that in the Text, They are afflicted for the destruction and damnation of others. Others are hardened in their Idolatries and Heresies by their sufferings. Look we then, that we do propound right patterns to ourselves, that we be not deceived, as sometimes in Popery they have worshipped the bone of an Ass or an horse for a Saints relic; for the Devil hath his Martyrs. Heresy hath her Martyrs; yea vainglory hath had many Martyrs. And Austin saith, It is possible for a man who dieth for the truth, yet to have no other motive but vainglory. The Apostle affirmeth it also, 1 Cor. 13. when he supposeth a man may give his body to be burnt, and yet for want of charity be a tinkling cymbal, or it will profit him nothing. This is so secret a sin, and we are so prone to it, that the Heathens did charge it upon all the Christians (though falsely and maliciously) that they suffered only for vainglory; being the more induced to think so, because the Christians did in such an excessive manner give honour and praise to them.  
These things premised, let us consider how the afflictions of others for Christ's 
How the afflictions of others for Christ work our comfort and salvation. 1. Hereby we shall have greater assurance of these divine truths for which they suffer.  cause work to our comfort and salvation.  
First, We shall have the greater assurance and persuasion of those Divine Truths upon our souls, that they are not the mere inventions of men, or delusions of our own souls. For how can it but greatly assure us, that if this were not the truth of God, they could never have that comfort, that courage, that evidence and demonstration upon their hearts: the presence of God with them in those exquisite sufferings, do demonstrate, that the truths are of God, as well as the power and comforts to be of him. It is true indeed the mere suffering, and that with some joy, the most exquisite torments. For a religious opinion doth not presently argue, that it is a divine truth, that it hath God's superscription upon it. For many heretical and deluded spirits have demonstrated much confidence and comfort: yet on the other side, there cannot be an external greater sign of our love to the truth, and that it is of God, then by patient suffering for it. And therefore though Heretics die, though Papists die for their Religion, as well as the true Martyr, yet the frame of their spirits and concomitant dispositions are greatly different. For as their minds are corrupted with error, so also are their hearts and affections unsanctified, and therefore discover not the sweet and gracious workings of God's Spirit upon them, as the true sufferer doth. So that it was not merely suffering; it was not merely torments, but the patience, faith and heavenly mindedness, their love even to their very enemies, that did draw out others to love them. So that when we see others can be imprisoned, executed for such Doctrines, and they be full of an heavenly, mortified, gracious heart at that time; this must needs work in us a greater assurance of the truth, especially this doth confirm the more, when we see it is not one or two, but multitudes, yea millions, which have given testimony to such truths and that by their blood, that so many should thus be willingly undone for that which is a falsehood, is very improbable. And therefore our Divines do usually bring the constancy of Martyrs, as an argument to prove the divine truths of the Scriptures. Oh than shalt thou doubt? Shalt thou question, whether this or that be truth, when thou hast such precedents of so many laying down their lives to confirm it?  
Secondly, From the sufferings of others for Christ and his way, we may be 
2. Hence we may be encouraged to trust in God, and depend upon him, to enable us also, if he should call us thereunto.  greatly encouraged to trust in God, and to depend on him, to enable us also, if he should call us thereunto. How apt are the people of God to be despondent within themselves, to be afraid of their own weakness and hypocrisy, saying, their hearts are so carnal, so unmortified that they know not to part with any thing, much less life itself for Christ? He cannot, will one say, he dare not say with Peter, Though all men forsake Christ, yet he would not; but rather if there be any that will deny Christ, he should be the man. This temptation is very incident to the gracious heart. But if they look off from themselves to these champions before their eyes, what hope and confidence may they attain unto in the Lord? For what were those confessors of themselves? Were they not men? Were they not flesh and blood as well as thou art? Were they not affected with wives, children, and life itself? Were they marble and rocks? No surely, but they were subject to all such temptations as thou art, and yet God was with them, he raised them up above their own strength. So that while thou art out of this fight, thou canst not conceive what strength, and what gracious influence God will vouchsafe unto thee. As we read of one French Martyr in Fox his martyrology, that was exceedingly possessed with fear about suffering, insomuch that he disguised himself, and took upon him to be a pedlar, carrying ware up and down; but being at last discovered, and hiding himself in a bush, no sooner was he apprehended, but as he acknowledged afterwards, as soon as ever the enemy had laid hold on him, that spirit of fear and cowardliness left him, being filled with undaunted courage. If therefore we read the lives and deaths of those who have been persecuted for Christ, and observe what wonderful supports they have had, and how God hath glorified himself in their infirmities: so that with Paul they could say, I could do all things through Christ that strengthens me, they did partake of a kind of Omnipotency: And at another time he saith, When I am weak, then am I strong. This may make thee, though a Lamb for meekness and innocency, yet a Lion for courage and spiritual fortitude. Hence the Apostle, when Heb. 11. he had instanced in the great achievements, many worthies had accomplished by faith, at the twelfth Chapter he beginneth, Seeing we are compassed about with such a cloud of witnesses, or Martyrs, for so we may render it, Let us run the race that is set before us. We have such a cloud of witnesses, that as the cloud did direct and guide the people of Israel in the wilderness; so also should the lives and examples of so many (called for that end likewise a cloud) guide us and teach us. Who then can be diffident, unbelieving, fearful, when he hath such encouragements before his eyes?  
Thirdly, From the consideration of such worthies suffering for Christ, we may also take occasion to rejoice, and to be glad. So far should we be from shrinking 
3. Hereby we may take occasion to rejoice in God, as enabling them, and as having promised to do so to us.  and apostatising from Christ, there are several causes of rejoicing; partly in God, blessing and praising him, who doth so much exalt himself in weak vessels. As God hath always delighted to bring about the greatest glory to himself by abject and contemptible means. Thus also he doth by the sufferings of his people; that which is most unlikely, by that he magnifieth himself: and that God is seen, and made great in the world, this should mightily rejoice us, partly, Because we have the same God, and the same promise that they had. And therefore we may look to rejoice as well as they. They have not a more merciful or powerful God than thou hast; neither have they more excellent or better promises than thou hast. So that as fire kindleth fire, thus their joy may produce joy in thee.  
Fourthly, From the sufferings for Christ's sake we may inform ourselves 
4. Hence we may inform ourselves they were in earnest, and real for Christ.  much in this great lesson, that they were in earnest, and real for him. It was not only words, or a profession, but a lively submission unto the ways of Christ. That which the Scripture complaineth of so much, is the general sin of the Christian world, They follow Christ, because of loaves: They profess him while the scorching heat of the Sun doth not arise; but when once Christ and their earthly comforts cannot stand together, than they discover their unsoundness, and that they had no root at all. But those that suffer for Christ, they profess no more with their tongues then they manifest in their lives, Non loquimur magna, sed vivimus, as Cyprian, We do not so much speak great things, as live them. This was the great Objection to Seneca, and such moral Philosophers, that they had expressions about Virtue, but in their practice were far from it. Seneca was forced to purge himself in this accusation. But neither he, nor Socrates, nor Aristotle, nor any of those Masters in Morality, could acquit themselves. Aristotle that maketh Temperance a virtue, and that he only is temperate who doth it for virtues sake, that a virtuous man will rather die than do an evil or dishonest action, yet he kept a whore, yea and sacrificed to her, as the Heathens did to a goddess. He was moved to study Philosophy by the instinct of Pythias, which is no more than by the command of the Devil. He was ungrateful, betrayed his Country, and then afterwards had a great hand in poisoning Alexander, which made Caracalla the Emperor, expel all Philosophers of Aristotle's Sect, because of his mischief to Alexander. He was also exceeding covetous; for this end Lucian bringeth Alexander in hell upbraiding Aristotle, that therefore he made riches part of the Summum bonum, that under that pretext he might the rather heap up wealth; insomuch that Lactantius said truly of him, Aristoteles nee Deum coluit, nec curavit. So that these great Moralists were like some Painters, who can draw excellent and beautiful pictures, when they themselves are foul and deformed. So that to add action and suffering to our profession, when we are called to it, this is to show we are Christians indeed, Nunc incipio esse Christianus, said Ignatius, when he was going to his Martyrdom.  
Lastly, By those that suffer we may learn to crucify our hearts to the world, 
5. Hence we may learn to mortify our hearts to the world.  to be weaned from all comforts, not to love them more than Christ. Oh say, I find my heart so inordinate, so glued to these dear relations I have; I find them so cleaving to my heart, that much prayer, faith and meditation cannot cast them out. What a shame is this? I look upon the Martyrs, I see wives, children, estates, goods were nothing; Christ was all, Heaven was all: Oh how unworthy am I to be compared with such glorious servants of Christ! I have not the Martyrdom of the heart, and how then can I endure that of the body?   

SERM. LII.  
How Salvation is promoted and advanced by our Sufferings for Christ.  2 COR. 1. 6. Which is effectual in enduring of the same sufferings, which we also suffer. 
WE are now come to the third particular in this Text, which is the amplification of the end specified of the Apostles sufferings, especially the latter, viz. Salvation, which Salvation is effectual. Wherein we may take notice,  

1. What is attributed to Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. The manner how, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in enduring; with the object of the same sufferings, We also suffer.   
I shall at this time only consider the Attribute, or what is predicated of our Salvation, it is effectual. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contested about. Some, especially Estius is very industrious to prove, that it should be rendered passively. Thus, which Salvation is wrought. And it is true indeed among profane Authors, the word is used passively; but in the New Testament in some places, it must needs be rendered actively. For whereas the word is used four times in the New Testament, in all which places we translate it actively; yet he contends for the passive sense, as Gal. 5. 6. Faith which worketh by love, he will have it, which is wrought by love: Whereas Vasquez granteth it may be rendered actively. So Jam. 15. 16. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we translate, The effectual prayer, he would have the prayer wherein the Spirit of God doth so powerfully move us, that we are acted rather than act. Even as afterwards in the Church, those who were possessed by the Devil, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But though in this place he may argue something probably, yet in the two other places, Ephes. 3. 20. According to the power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which worketh in us. Col. 1. 29. Striving according to his working, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which worketh in me mightily: Here he cannot with any colour understand it passively. It is true, there is another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in the active sense used so 1 Cor. 16. 9 Heb. 4. 15. but that doth not hinder, but that this in the middle voice may be rendered actively. Certainly though Greek Authors do not, yet the Apostle useth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, actively, as 2 Thess. 2. 13. The Mystry of iniquity worketh. For whereas the same Estius would have it passively, It is wrought, or is in agitation, that is no ways probable: for 1 Thess. 2. 13. the word of God is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It effectually worketh in them that believe. So also the word is used actively 2 Cor, 4. 12. and Rom. 7. 5. It is not then necessary that the word should be used passively. Hence Erasmus and our Translators render it actively, it is effectual, yet I rather join with those, that think it more genuine to understand it passively in this place, Which salvation is wrought by patience in afflictions. And this is consonant to other Texts, of which I shall instance in one afterwards. Certainly chrysostom aggravateth the passive signification; he did not say (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet the active sense, if it be retained, cometh to the same purpose with the passive. For the Apostle contends, that by afflictions for Christ's sake, our salvation is advanced: Salvation puts forth itself, and thereby is more exalted by these sufferings, which certainly must be of unspeakable comfort, to think that by these I am the more prepared for Heaven, and my glory will the more increase. Only you must remember always, that these sufferings have no causality or meritoriousness in them; it is only the gift and grace of God, hereby to increase our blessedness; for after all our sufferings, we are unprofitable servants, and might be thrown into hell. Observe,  
That the salvation of believers is promoted and advanced by their sufferings 
The salvation of believers is promoted by their sufferings for Christ.  for Christ.  
Let none with Simon the Cyrenean be compelled to bear Christ's cross; let them not grudge and repine, thinking they suffer more than Christ will ever make them amends for, that they are losers by him; for no less than eternal salvation is exalted hereby; thou hast gold and precious stones for parting with this earth. The Text I promised to confirm this truth, and is a parallel with mine, is 2 Cor. 4. 17. where the Apostle showeth the unspeakable benefit that we have by our afflictions for God, Our light affliction, which is but for a moment, worketh for us a far more, and eternal weight of glory. It is but a light affliction; light in comparison of hell torments. Are thy sufferings like to the sufferings of the damned in hell? yet thou hast deserved them. And then light in comparison of the weight of glory. There is no proportion between that everlasting blessedness, and thy afflictions: If thou shouldst for millions of years endure such torments as the Martyrs did, yet that was not equivalent to one hours being in Heaven. Again, he saith, It is but for a moment.] All thy afflictions are not eternal afflictions: Thou shalt not for ever and ever be thus in a suffering condition, compare it with eternity, It is but a moment. Now these afflictions thus diminished by him, do yet work for us an exceeding and eternal weight of glory. Oh the goodness of God, not the merit of man, that blesseth such contemptible things with an everlasting reward! It is true, the Papists do most arrogantly from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infer, that afflictions have a causal and meritorious influence upon our salvation; that we are to abhor such thoughts, as that we should have Heaven, Per modum eleemosynae, but coronae, Not by way of alms, but by way of a crown for our striving and conquering. But let men presumptuously dispute this in their Books; when they are to give up an account to God, and to stand before his bar, they will then plead mercy, and not justice; but the Word doth not signify causality: only that order God hath appointed, that by these sufferings we shall come to glory. And indeed to inter any causality or merit from that Word, would be plainly to derogate from the Apostles intention, which is to show the great disproportion that is between these light afflictions, and that eternal glory, there is no equality between them; whereas if they had a meritorious causality, there must be a condign proportion between them.  
But let us pursue this comfortable Doctrine. Only 
How sufferings advance our salvation. 1. They help to make us mourn for sin, and turn to God.   
First, Lay this as a foundation, that when we say, Our salvation is promoted by afflictions, you must not understand this, as if they of themselves did it; but it is solely by the power and grace of God. For in many Apostates, and such who had not deep rooting, sufferings did not promote their salvation, but their damnation: Even as to herbs not well rooted, the heat of the Sun doth wither them: So that some men falling into afflictions, are like noisome herbs thrown into the fire, which make the more unsavoury smell; like earthen vessels, that break in the fire. They never discover their rottenness, their love to the world, their unbelief so much, as in those times. It is true, the Apostle saith, Rom. 5. 3. That tribulation worketh patience: But that is not to be understood of itself, for in many it worketh impatience and unbelief; but by the power of God moving in these waters; there doth come healing. So that the presence of God, and his assistance is that alone which can turn these stones into bread. Hence also afflictions do not advance our salvation, as the Word preached doth; for that alone is properly the instrumental cause in God's hand, both for sanctification and glorification; as afflictions are only occasional, and set home by the Word. It is true, the Word itself doth not convert or save, by any inherent virtue, as the fire burneth, but by the co-operation of God with it; yet afflictions have not that efficacy, or respect in the same way, as the Word hath. By sufferings than we are as the stone by its hewing and sawing, prepared for that everlasting building in Heaven; but it is the grace and power of God that doth polish and smooth us, otherwise through tribulations we should enter even into the kingdom of hell.  
But let us examine, Wherein these heavenly sufferings do thus carry on our salvation. And  
First, They are a special means to humble us, to bring us low in our own eyes, to repent of all the evil we have done, and to turn unto God. As mad men are cast into prison, kept in the dark, and under all hardship, to bring them to their mind again: Thus doth God with those that are his. So that it is an effect of his love to bring us into tribulations. It is his love, that maketh him to chastise us, Heb. 12. O beatum cui Deus dignatur irasci. (Tertul. lib. de patientiâ.) O blessed is he to whom the Lord vouchsafeth to be angry! And this is true, not only in afflictions merely for sins, but also in our sufferings for Christ. For though the motive be thy faithfulness in owning of Christ and his way, though it be not for thy sins principally, but thy graces, that thou art thus exercised, yet God hath some respect to thy sins also. Therefore such tribulations they are of a mixed consideration, thy gracious love to Christ provoketh the adversary, yet thy sins also God looketh at in this fiery trial to purge them away. Hence 1 Pet. 4: 16, 17. the Apostle encouraging believers to suffer as Christians, and that by many arguments, he bringeth one amongst the rest, that relateth to their sins, For judgement must begin at the house of God. These persecutions he calls them judgements, and that in respect of the godly, which denoteth, That although God did honour them, as suffering for his truth, yet he did also judge them in those sufferings for their sins. It is then the duty of all Champions and sufferers for Christ, as to rejoice, because they are accounted worthy to suffer for him: So also by those tribulations to humble themselves, to condemn and judge every sin that they can discover. It is a false and sinful opinion of some, mentioned by Raynardus (Lib. de Martyrio.) that affirmed, Whosoever did suffer for the faith of Christ, his very Martyrdom was enough to cleanse him; so that he was not bound in, or before his sufferings to repent for such sins, as his conscience might re-mind him of. No, were it possible for a man to give his body to be burnt for the truth, and yet not to mourn for, and bewail the sins he was guilty of, such Martyrdom would not profit him. So that as God commands the Israelites, when they went to war, that they should cleanse the Camp of unclean things: Thus also all those who suffer for Christ, and in some sense may be said to fight the battles of the Lord, it is their duty to arraign themselves for their sins, and to pray, That this washing of them, may take away their spots and filthiness.  
Secondly, These afflictions for Christ, do much promote our salvation, 
2. They inform us more of God, and Christ, of his grace and power than we knew before.  Because they are a School to every believer, whereby to know more of God and Christ, of his grace and power then ever they did before. These sufferings lead us into much experimental knowledge of God, and his ways These see the wonders of God in the depths. A man not afflicted knoweth not what the experiences are that usually the godly find in such exercises. Hence as David acknowledged, Psal. 119. Before he was afflicted, he went astray. Those afflictions did him more good than his mercies. Thus also the godly, who as Joh, come like gold out of the fire, they can truly say, They would not be without those teachings, those experiences they have had, not for all the world: especially, this they are experimentally to observe, How the power of God, as Paul speaketh, was perfect in his infirmities; that the more his troubles did grow, the more were the supports and comforts of God: Insomuch that the afflicted soul wondereth, and is amazed to see and feel the presence and power of God with it: It hath that comfort, that courage, which it thought had been impossible for him ever to enjoy. For (as formerly you heard) as afflictions abound, so also do consolations and supports. So that you must not expect God should give such extraordinary discoveries of himself, but in extraordinary cases: As we read of a notable instance of a woman Martyr in the primitive Heathenish persecutions, who being great with child, was delivered the day before she was to suffer, and in her travail sending forth great and grievous groans: The Jailor reproved her, saying, That if she did thus cry out about the bringing forth of a child, how would she be able to suffer a cruel and tormenting death? To whom she well replied, That her present exercise was natural and ordinary, and therefore expected but common supply in that case, whereas her Martyrdom was extraordinary, and therefore looked for extraordinary help and comfort from God. This is to show, That the discoveries we have in our exercises and troubles under the unusual presence, and consolations of God, make us to say with Job, They had heard of God with the ear, but now they see him with the eye. They did but know in a riddle, now they do (as it were) face to face.  
Thirdly, These afflictions do promote and quicken to more grace, and more 
3. These afflictsons quicken us to more grace.  grace will have more glory. In these trials and heavenly conflicts, their faith, their patience, their crucified affections to the world are more enhanced. As Grapes in the winepress send forth juice and sweetness: As fragrant Herbs in the fire, send forth a sweeter smell: The Frankincense needeth fire to make it more refreshing: In the race a man puts forth his swiftness: In the fight, fortitude and valour is more manifested: Natural exercise increaseth the health of the body: So also doth spiritual, the health and graces of the soul. Seeing then that these afflictions heat thy soul seven times hotter than they were before, seeing they make thy five to gain ten: No wonder if our salvation be exalted by them.  
Lastly, Our salvation is advanced by these sufferings, Because of the 
4. Because of the glorious promises which are made to such.  glorious promises which are made to such. Some indeed have doubted, Whether there be Degrees of Glory or no in Heaven? But that may be fully proved, that those Stars in Heaven do differ from one another in Glory. And certainly, those that suffer more, shall have greater Glory. Insomuch that some learned men have concluded from Revel. 20. 4, 5. That the Martyrs only shall have a peculiar Glory bestowed on them to reign with Christ a thousand years here on Earth. But that being not so clear, we may firmly conclude, That if a drop of cold water be given for Christ's sake, will be so greatly rewarded, How much more many drops of their own warm blood? Do not then repine under temporal losses for Christ; it is abundantly made up spiritually here, and will be eternally hereafter.   

SERM. LIII.  
Afflictions not in themselves, but as improved by Patience, conduce to our Salvation: What goes to the producing of Patience.  2 COR. 1. 6. Which is effectual in enduring of the same afflictions, which we also suffer. 
THe second part considerable in this amplification of the divine advantage and heavenly profit we have by afflictions for God's cause, is the manner, how this salvation is promoted, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the enduring, or in patience under sufferings. It is not simply and barely sufferings, for murderers suffer, robbers suffer; but it must be for God; there must be a good cause. And yet further, a good cause is not enough; there must be an humble, patient and meek deportment in those that do suffer. For if they suffer with grudging and repining, thinking God is a severe Master, who imposeth such hard tasks upon them, than they lose their reward; neither is salvation advanced hereby. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is translated sometimes tolerantia, enduring; and thus in the Text: Even as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is sometimes Matth. 10. 22. Heb. 12. 3. But for the most part it is rendered patientia, patience. Thus Luk. 21. 19 Rom. 5. 3. It is also taken by some for perseverance and constancy; so that is explained, Heb. 12. 1, Let us run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with patience, we render it, or rather with perseverance and constancy, that we faint not, or be weary, ere we come to the end of our race. Although therefore many other graces are necessarily required to go through afflictions; so that our salvation may be exalted thereby, yet the Apostle here, and in many other places, instanceth impatience, as that which is the most proper and genuine grace for the improving of our sufferings. Therefore from hence observe,  
That sufferings not barely of themselves, but as improved by patience, do conducen 
Sufferings not barely in themselves, but as improved by patience, conduce to our salvation.  to our salvation.  
Without patience our corruptions, and our damnation is furthered by all the tribulations we groan under. So that patience is like the salt to season this Sacrifice, that it may be acceptable. If we struggle and strive against God, complain plain and murmur, because we meet with such hardship, this depriveth us of our glory. We are not to be like the Sacrifice, that did struggle and strive, and therefore must be bound to the Altar; but we are to deny ourselves, to take up the cross (which argueth voluntariness and readiness) and then we must follow him. Holy obedience must accompany this bearing of the cross, Luk. 9 23. yea it is added, He must take it up daily; implying, that though this cross be put upon thy shoulders every day; though it be from week to week, from year to year, thou must not repine, but take it up daily. You must not carry the cross of Christ, as the Philistims heifers did the Ark, lowing as they went for their young ones; where patience is, there is also a quiet, meek and ready resignation of ourselves, even as was in Christ, Behold I come to do thy will, O God; which will of God was partly to suffer most dreadful things to flesh and blood. Contranitency then and contrapugnancy to the will of God, bringing tribulations upon us, doth deprive us of all that soulsaving benefit we might have by them. It is true indeed, there is a conditional will in every sufferer for Christ, arising necessarily from nature within us, which desireth to preserve itself; and by this we would deprecate that cup which God is giving us to drink. Even Christ himself in this conditional manner prayed, Father, if it be possible, let this cup pass away from me; but then with their absolute will, they do submit and say, Not our will, but the will of God be done. Thus we have a notable expression, John 21. 18. where Christ speaking of the death and martyrdom Peter should suffer for his name, he saith, Another shall gird thee, and carry thee whether thou wouldst not; not that Peter suffered against his will absolutely, not that he repined at it, but rather rejoiced in it, only it was against his conditional will; nature of itself would have desired rather freedom from those torments.  
But let us proceed to inquire into the Nature or Properties of this Patience; 
Humane Philosophers agreed in the commending of patience.  and I shall not enlarge myself on this subject in this place, because it will come in more expressly and explicitly some where else.  
1. Therefore take we notice, That although humane Philosophers by their several Sects did greatly oppose one another, yet they did agree in the commending of patience. Indeed Aristotle doth not reckon patience nor humility amongst the moral virtues; but the Stoics especially, they did so commend patience, as that thereby they would have a man turned into a mere stone (as it were) and an unnatural dedolency; but no Philosophical patience, not that of Anaxarchus (who cried out so stoutly to the Tyrant, who caused him to be brayed and pounced to death, Tuned, tuned Anaxarchum non tundis.) or of others so greatly applauded by humane Writers, is worthy of the name of Christian patience. There is a vast difference in the principles, in the end, in the effects, in the concomitants, as might be showed; but I shall not dilate at this time. This particular is brought in, to make us examine, What is the grace of patience, and what may be Natural or 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, eyeing God's 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, godliness. 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 add godliness, implying, that though we be never so meek, so still, so Lamblike under our troubles; yet if godliness be not added to this patient deportment, if it be not from divine principles, and to divine ends, than 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 enabled 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 ourselves perform this duty of patience no more than a wilderness can bringforth roses. Therefore  
First, The efficient cause of patience is God only. The heart of man under any 
What goeth to the producing of patience. 1. The efficient cause is God.  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. Dost thou therefore under thy trials, want patience? Doth it grieve and sadly afflict thee, to see thyself 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 Lunatic, 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 far 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 than of thyself thou art able to do. The least trial, the least affliction, is ready to heat thee with impatience; pray to God importunately, let him not alone, till he bless 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. 
2. The word of God is the instrumental cause.  The Word is like David's 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 glass, 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 thyself immediately, and to look into the Word? See what that faith, what that requireth, and then thou wilt be ashamed, and abhorring thyself 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 
3. Afflictions they also work patience.  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 God's 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 meekness than others.  
Fourthly, The exemplary or ideal cause of patience, is God and Christ. From 
4. God and Christ are the exemplary cause.  them we have a most exact and complete 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 Sun 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 than 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, (●●de pat.) His patience detracteth from him, he seemeth to be a loser by it. For people sin 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 wonderful 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 reproachful to himself; which made the Marcionites say, He had only a fantastical body, thinking it a reproachful 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 pattern to us of patience in all our sufferings; and certain never may we more shame and abhor ourselves 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 God's 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 crucify 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 lays 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 myself according as this Subject of patience might require. Some things have been spoken to declare the nature of it; I shall add at this time some motives and encouragements to be patient under the most extreme sufferings we are put upon. And  
First, This consideration may greatly calm and compose our spirits, If we 
Motives to patience. 1. We should consider and be affected with what we have deserved  sensibly affect ourselves with what we have deserved. All-impatiency and turbulence of heart ariseth, because we are not throughly humbled under our own guilt and unworthiness; for if this were taken notice of, we would wonder, why dogs should have children's bread, why we should have the least drop of mercy, who deserve the deluge of God's wrath. Dost thou at any time find repine and frettings of heart within thee? Do thou presently possess thy soul with thy wretchedness and unworthiness: 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 David's 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 unworthiness. Thus the Church Lament. 3. 22. though she be in such desolations, that she calls 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 pattern to write after. Let thy troubles and exercises be like Nebuchadnezars furnace, heated seven times hotter than 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 dost 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 endless 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 dost well to be angry. It is an ease to pour forth thy complaints. For what, doth God do thee any wrong? Doth not the worm that eateth up all thy comfort breed in thy own breast? Is not thy destruction from thy own self? Certainly if any thing, this may stop thy mouth, and quietly compose thy soul. But  
Secondly, Not only the apprehension of thy guilt may thus rebuke all storms 
2. Consider Gods great goodness in changing the nature of thy afflictions.  within thee, But the consideration of God's goodness and mercy is admirable, that doth thus alter and change the nature of these afflictions that are upon thee. For whereas thou mightst have been suffering for thy sins, thou now sufferest for God and a good cause. Whereas they might have been a curse, now they are made a blessing, whereas they might have administered all sorrow and bitterness; now thou art to account it all joy, when thou fallest into divers temptations; give not over sucking of this honeycomb, till thou hast got all the sweetness out of it; God maketh this crown of thorns, a crown of gold; That which might have been a stone is turned into bread; The fruit of thy sin is made a privilege and an honour: Hence the godly have always looked upon their sufferings, as a blessed thing, as eminent expressions of God's love to them: Hence in all their troubles they have been more prepared and purified to bless God: As Bells cast into the fire, do afterwards make a sweeter and clearer sound; so that this is encouragement enough, to consider how God changeth the nature of these troubles, the fruit of sin is made the fruit of God's love to thee, and also of righteousness to thyself.  
Thirdly, Be not dejected under sufferings for God, but rejoice with patience, 
3. Consider that God will be with thee.  Because God will be with thee, thou shalt have the presence and assistance of Christ, and then Christ being in the ship with thee, thou canst not suffer shipwreck. Paul speaking of that admirable and strong constitution of grace, whereby he was able to endure heats and cold, he could abound, and he could want, be changed from one extreme condition to another, and yet be the same in heart and affection, he addeth, He can do all things through Christ that strengtheneth him, Phil. 4. 13. Thou hast the same power with Christ in some sense; what he can do thou canst do: as a little child enabled by a Giant, can do what the Giant can do. I can do all things; Paul hath a kind of Omnipotency. If then the troubles thou art to combat with were too strong for thee, such as would overwhelm thee, than thou mightst be impatient and discontented, but be quiet and wait for the power of God. See also how notably Paul speaketh to this, 2 Cor. 12. 10. I take pleasure in my infirmities, in reproaches, in necessities, For when I am weak, then am I strong. And vers. 9 God's strength is said to be perfected in Paul's weakness: most gladly therefore will I glory in my infirmities, that the power of Christ may rest on me. What wonders and paradoxes doth Paul speak? His words are miracles, he will most gladly glory and rejoice in all his reproaches; and why? Because hereby God's power will be the more manifested. Thus you see great ground for patience, because Cod's power will come in, and that very seasonably you will have grace to help in time of need, Heb. 4. 16. The Pythagoreans called God, Ipsam opportunitatem, Oppornunity itself, because he did always come in seasonably to help: How much more may Christians put forth their patience and faith in this particular? Thou art sure to have his gracious power and assistance, and thou art sure also to have it in the best season, and most opportunely. Let not then impatience so trouble the waters of affliction, and bemud them, that thou canst not see the face of God shining upon thee, and his arm stretched out to help and deliver thee.  
Fourthly, As you have need of patience under these exercises, So let it 
4. Consider what good will redound to thee by thy afflictions.  have its perfect work, because of the unspeakable good that will redound to thee hereby. If this be duly weighed, thou wilt bless God for thy sufferings more than for all thy mercies and outward safety; thou wilt see, that to lose father, and mother, and life itself, is to win them. God doth by these sufferings bring in Novum & inauditum modum salutis, interire ne poreas, a new and unheard of way of safety, by making thee to die, that thou mayest not perish. We might heap up many places of Scripture that demonstrate the benefit of such sufferings. So that the opinion of the Gnostics, which Tertullian confuteth, was directly opposite to Scripture. It seemeth the Gnostick was an hater of Martyrdom, and accused Christ of severity and cruelty for requiring such things at the hand of his followers; he thought Christ was injurious to his people, if he expected such hard things from them; but this made them charge Christ thus foolishly, because they did not consider that those sufferings were advantages, that it was no more a loss to the godly, than it is to the grains of corn, when thrown into the earth, and die (as it were) there; unless you do so to the corn, it cannot bring forth fruit. Thus the godly, except they are thus afflicted, except they have these trials, they are great losers, and that in a twofold respect. For  
1. Their spiritual good is promoted by the patient enduring of afflictions. 
1. What spiritual good.  Our Saviour calls it, John 15. The purging of the Vine; that as the cutting of the luxuriant branches do not hinder, but increase the fruit thereof: Thus also do these tribulations, they are like razors to cut off all superfluities; and therefore compared so often to the fire, which doth consume the dross, and make gold more purified. Art thou then impatient, because God taketh away thy corruptions from thee, because he applieth such remedies that will kill thy lusts, and make thee more believing, and more heavenly minded? Do you not see the diseased person under the Physicians care, though for the present under austeer remedies? The person complains, and cries out, yet afterwards, when by this means he cometh to perfect health, than he thanketh the Physician, and rewards him. Now all thy afflictions and tribulations for God's cause are medicinal: It is God the wise Physician, that commandeth thee to be thus let blood: Fear not therefore, neither faint under it; this is the way God taketh to sanctify and cleanse thy soul; this winnowing will deliver thee from thy chaff; these bitter pills will kill those worms of pride, vainglory, and other lusts within thee.  
2. It's not only thy spiritual good here, But thy eternal good hereafter that is promoted by these sufferings. It's the salvation of thy soul that is interessed 
2. Eternal.  in these troubles; so that thou art to be afraid (as it were) lest if thou art without these here, thou shalt be without salvation hereafter. Christ hath promised so much to him that shall lose any thing for his sake, that it must be high Atheism not to believe it. And if thou dost believe it, and yet hadst rather have present pleasures and profits, than future glory, than thou proclaimest thy exceeding great folly and madness. If then thou love thyself, thy soul, thy salvation, be patient in enduring all that God layeth upon thee.  
Fifthly, Be patient under such sufferings, Because hereby thou promotest 
5. Consider by patience thou mayst promote the good of others  the good of others, the salvation of others. And certainly this should much prevail with us. These sufferings of mine, these patient endure for the cause of Christ may provoke and encourage many others. This did greatly induce Paul, and animate him in all his reproaches and difficulties he met with for the Gospel, because that hereby the Church was more propagated. With what joy, (Phil. 1. 13.) doth he speak of this? That his bonds were made manifest every where, and many of the brethren waxed more confident and bold than before. As on the contrary we see the impatience, worldly fears, and Apostasy of some have done a world of hurt to others, not only falling themselves, but making others also to tumble down with them. This is a sad thing to consider of. If the Apostle, Rom. 14. speaks so dreadfully about a strong Christian abusing his liberty, that thereby he is a stumbling block, and on his part destroyeth him for whom Christ died: How much more will this hold true on him, who shall perfidiously forsake Christ rather than suffer for him? And although some of these have recovered again, and manifested as much faithfulness as they had formerly falsehood, yet those that did wholly fall off, their fall was great, making the adversary to rejoice, and animating others to do the like. Therefore on the contrary, if thou endure with constancy and patience under all opposions, in nothing being dismayed, this will embolden others; thou mayest prevent the backsliding of others. Insomuch that to suffer for Christ is a great act of love, not only to Christ, but to the Church; when with Paul, we shall be willing to be sacrified for the good of other men's souls. Now this duty of love we owe to the Body of Christ, we are bound in conscience to suffer reproaches, and all manner of trials for righteousness sake, not only because Christ requireth it, and with reference to him, but also out of love to the souls, and salvation of others. When we suffer, we do not only suffer as private Christians, but as members of the body; and therefore the concernment of the whole body is in the suffering of every member. This than should greatly encourage us in all our afflictions for Christ's sake; It is not I alone, it's not my salvation only, but the salvation of many others is carried on in this business. Hence some have thought more implied in that expression then ordinarily is conceived, 1 Cor. 4. 13. where the Apostle saith, We are made as the filth and offscouring of the world; they say, the words are not to be understood only of dishonour and reproach; but because they were applied to such Sacrifices, and devoted things, in the offering whereof common judgements were removed, piacula; therefore they infer, That the Apostles sufferings did conduce to the whole Church of God. Others come to obtain mercy by following them for an example. I shall not plead for this interpretation; only this is a truth in the general, That many have been converted, and so saved by beholding the courage and patience of godly Confessors and Martyrs. It's then a duty we owe to the Church of God, to suffer when Christ requireth. And if we read of Heathens, the Curtij and Decii, who have devoted themselves to present death, to remove some public calamity, what shame will this be to Christians, if they shall not in a regular way show such zeal for the Church of God? We have a notable passage, 1 John 3. 16. We ought to lay down our lives for the brethren; What Christ did for us, we are to do for the Church. So that from this Text it is plain, there are cases and instances wherein a man is bound to lose not only wealth and estate, but even life itself for others. Hence there is a distinction of Martyrium charitatis, and Martyrium fidei. A Jesuit (Raynardus de Martyrio.) doth industriously endeavour to maintain, That if a man, having a call from God, doth venture his life by visiting some infected with the plague, doing this out of love to God, and people's souls, such a man is as truly and properly a Martyr, and that in a strict sense, as one who dieth for witnessing the faith. I shall not here examine this point; only in the general we may conclude, That he who layeth down his life for the brethren, for the spiritual good of others, having a call thereunto, he he is a Martyr, and may encourage himself with all those promises, that those who died for the faith have done: Yea such a suffering and Martyrdom may be called Martyrium fidei, as well as charitatis, or misericordiae; Faith having imperate acts, as well as elicite. Hence the Apostle, Heb. 11. attributeth divers worthy actions and achievements unto Faith. By this you see in any suffering whereby the Church of God is edified, wherein we demonstrate our love to the salvation of others, we may greatly encourage ourselves. Hence also it is observed by one of the Ancients, That he who shall suffer to prevent schisms and breaches in the Church of God, is more to be honoured, than he who suffereth, because he would not offer to an Idol, because here is more love to the Church of God. Let this then in all sufferings, whether verbal, or real, mightily support thee, that not my own salvation only, but the good and salvation of all those, who shall come to hear or know this, will also be furthered. To be a means of conversion by suffering, is in some respect greater than by preaching.   

SERM. LV.  
All the Dispensations of God carry on, and further the Salvation of his People.  2 COR. 1. 6. Or whether we be comforted, it is for your consolation and salvation. 
THe first part or member of that distribution, which the Apostle here useth hath been dispatched. For as to the last particular observed in the illustration, which the Apostle useth, viz. The object matter of their patient enduring, which is said to be the same sufferings which we also suffer. If any new matter shall present itself, it will be more fitly considered in the next verse.  
I proceed therefore to the second part of the distribution used here by the Apostle; In that we may observe, The Condition supposed, If we be comforted. Here is light as well as darkness, Summer as well as winter. The godly are not always afflicted, but they have also their seasons of comfort. It is not an impossible thing here supposed, but what God doth ordinarily bring about for those that fear him. So that in the time of adversity, thou art to remember the time of thy consolations also; whereas the people of God in their distress are apt with David to cry out, Hath the Lord cast off for ever? Will he be gracious no more? Thy tribulations are not eternal: After thy wilderness condition thou wilt be brought into a Canaan.  
2. We have the effect or end of such consolations, which are vouchsafed to others, especially the Officers of the Church, who are like the mountains whose springs empty themselves into the valleys, and that is two-sold, Consolation and Salvation. Of the former enough hath been said already.  
We come therefore to the latter, which is their Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have three words in the New Testament, tending to the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Saviour, thus Christ is often called; and his Name Jesus is, because he doth save his people; Christ is the cause of our salvation. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Actual salvation, Act. 4. 12. Yea this is applied sometimes to Christ himself metonymically. Even as in the Old Testament David doth often call God his salvation. Act. 13. 47. Christ is there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For salvation to the ends of the earth. Luk. 1. 69. he is called the horn of salvation, that is, a powerful and strong Saviour. Lastly, There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not so much signify salvation itself, as the means and instrument by which it is procured; and thus Christ as Mediator is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 2. 30. Luk. 3. 6. Hence Ephes. 6. 17. The helmet of salvation, because it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may relate even to Christ himself; as David calleth God, his helmet, and his shield, etc.  
As for the thing itself, viz. Salvation, that may answer the Hebrew word 
A two-sold salvation, temporal and spiritual.  Peace, which containeth a confluence of all good things. The Heathens did so admire it, that they built a Temple Deae Saluti, to the Goddess Safety; though they understood only a temporal safety; and therefore when they were saved or delivered from dangers, they did offer their Sacrifices called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thus they thought all their safety came from Heaven, though corrupted with blind minds. In the Scripture we read of a twofold salvation: A Temporal one; and the Old Testament speaketh much of this salvation, because temporal mercies were in a more plentiful manner vouchsafed to them; not but that the godly looked for a spiritual salvation, as Jacob witnesseth in his benedictory prayer before his death, saying, Gen. 49. 18. I have waited for thy salvation, O Lord; only spiritual things were not so clearly and plainly manifested, as in the Gospel times. Hence the Temple, 1 King. 6. 4. had windows indeed, but they were of narrow lights. This Salvation temporal is often in the Old Testament expressed in the plural number, The salvations of the Lord, because of the multitude and Frequency of them.  
2. There is a spiritual Salvation; and this is sometimes applied to the Gospel and means of grace, because they are instituted means to bring to salvation, Act. 13. 26. It's called the Word of salvation. 2 Cor. 6. 2. Behold now is the day of salvation, Heb. 2. 3. How shall we escape, if we neglect so great salvation? So that the very title which is given to the preaching of the Gospel, should partly much affect and win upon us; who would not be saved? Why should not all Congregations endeavour after a godly Ministry? This is to bring in Salvation amongst them: And partly it should terrify all profane atheistical men, who delight in their lusts, and slight the Gospel preached; what is this but to refuse salvation? What is this but to say, Let me be damned, I had rather with my lusts go to hell, then without them to Heaven? Every Sermon thou despisest, salvation itself is rejected by thee. But then, 2. This spiritual Salvation is either inchoate, or 
Spiritual salvation is either inchoate or consummate.  consummate. Inchoate or Salvation begun, is attributed to the works of grace in this life, Sanctification, especially Justification. So Ephes. 2. 5. and 2. 8. By grace ye are saved; he speaks of Justification in this life, and as that which is already obtained, 2 Tim. 1. 9 Justification is salvation begun, though good works are otherways required to one and the other. The Consummate or complete Salvation, is that in Heaven, which is the Salvation so often promised in the Scripture, and that is the Summum bonum, and the ultius finis, the mark all are to aim at. The Scripture doth clearly describe that, which the Philosophers did grope in the dark about, having many several opinions about it. That as our Saviour asked his Disciples, Whom do men say I am? And they answered, Some John Baptist, some Elias. Now though these were holy men, yet it was a dishonour to Christ to be accounted no more than a man; Woe be to us, if Christ had been no more than a mere Prophet. Seeing therefore these did so mistake, our Saviour asketh further; But whom say ye that I am? Then Peter answered, The Son, of the living God. It was the Father, not flesh and blood that had revealed this. Thus if you ask, What do the men of the world say Happiness and Salvation is? One will reply, Riches; another, Honours; but what do ye say, who are more than flesh and blood, who have the Spirit of God revealing things to you? Even the enjoyment of God and Christ to all eternity, this is Salvation, this is Blessedness. This Salvation is that which we are to endeavour after in our whole life. Better never have been borne, and not saved. What will it profit thee to have had a little pleasure, a little greatness and honour in this life, and hereafter to lose this salvation? There are some places of Scripture, wherein it's disputed, what Salvation is spoken of, whether temporal or spiritual, or both? 1 Pet. 3. 20. Eight persons were said to be saved in the Ark. So 1 Pet. 4. 18. The righteous shall scarcely be saved. The Arminian would bring that place, 1 Tim. 4. 10. Who is the Saviour of all men, to a spiritual salvation. But that is absurd, for he speaks of being an actual Saviour, and that cannot be to wicked men, for they are not saved, therefore it is of a temporal preservation; for even to wicked men he vouchsafeth daily salvations and deliverances. Now it is plain my Text speaketh of a spiritual Salvation, and that which is to come, called eternal Salvation. Observe,  
That God doth by all his dispensations carry on and further the salvation of 
God doth by all his dispensations carry on and further the salvation of his people.  his people.  
If others be afflicted, if others be comforted, all helpeth forward to the salvation of those that believe. In this sense it is said, 1 Cor. 3. ult. All things are yours. The Officers and Ministers of the Church, life and death, things present, and things to come, How are all these things a godly man's? Even because they further his salvation; by all these he promoteth the happiness of his people. Thus Paul knew, Phil. 1. 19 that all his enemies practices, yea their preaching Christ out of envy, thinking thereby to afflict him more, yet this would all turn to his salvation. What Doctrine can be fuller of comfort than this, to consider that what ever befalleth thee, whatsoever Gods dispensations are towards thee, yet all doth advance thy salvation, thou shalt not be a loser by any thing? The people of Israel indeed they were hindered and put backwards in their journey to Canaan, being forty years detained therein, when their arrival at Canaan might have been far sooner; but our journey to Heaven is hastened by every thing, yea our very stumblings do make us afterwards go the faster.  
To open this, Consider. 
What this salvation doth imply. 1. It is Negative.   
First, What this Salvation doth imply; and therein is connoted the state and condition from which we are saved, that we were in danger of being lost in the contrary estate. Thus it is called a Salvation, because a man by his sins was in danger of being eternally damned, and lost in soul and body for ever. Even as you see it was with Lot, when he was in Sodom, fire and brimstone was ready to consume the City; now God being merciful to him, he sendeth an Angel even to pull him out. Thus it is with every one that is saved, he was in a state deserving the brimstone and fire of hell, within a little time it would have been poured upon him; but God in much mercy pulleth him out; his neighbours (it may be) they are lost, some in the same family, some of his brethren or sisters, yea it may be his parents, they are lost in this fire, and he is delivered; this is to be saved. It may also be emphatically resembled by Noah's Ark, when the deluge overwhelmed the whole world, there were but eight persons put into the Ark, and saved from the waters. Think in what fear and agonies the rest were, how desirous to come into the Ark; and of all mankind there were but eight preserved. Thus those who shall be saved, are but very few in comparison of those who shall eternally perish. And at the day of judgement, what praying and crying will there be, Lord, Lord, open to us; but they shall be commanded to depart into everlasting fire. So that while we are here in this life, we cannot tell what it is to be saved; we know not how to put a due esteem and prize upon it: But at the day of judgement, when the world shall be on fire, when all shall stand trembling at the bar of God's justice; then for you to hear God call such and such an one, Come into Heaven as an Ark, come and partake of eternal glory; but to thee God shall say, Go thou cursed. Oh the unspeakable horror and confusion that will then fall on thee! What worlds wouldst thou give then to be saved? What cries and agonies wilt thou then roar out for thy salvation, but it will be denied thee? Salvation will one day be in request, and accounted a blessed and happy thing, though now it be contemned by thee, and thou thinkest thy lusts will be better than salvation to thee. In what a pathetical manner doth our Saviour represent this? Luk. 13. from vers. 24. to 28. Many shall strive to enter in: And when the Master hath shut the door, than those that stand without shall knock at the door, saying, Lord, Lord, open to us; but he shall bid them, depart, than there shall be weeping and gnashing of teeth; when ye shall see Abraham and Isaac, such and such godly men received, and yourselves thrust out. Doth not our Saviour speak thus, who is truth itself? Oh imagine all these things to be now a doing! Let faith make future things present. If this consideration will not make a change in thee, what canst thou expect, but to be in the number of those, who shall for ever be denied this salvation?  
Again, Salvation doth not only denote a Negative, a freedom from all this misery, 
2. Positive.  but also a Positive, a state of glory, holiness and happiness, and that to all eternity. Thus it is described in Scripture by all such positive good things, that may make us readily part with all, leave all for this condition. As Joseph was not only saved from death, and from the prison, but advanced also to high honour and glory. Thus Salvation doth not only deliver from hell torments and everlasting wrath, but also doth give us possession of all holiness and perfect blessedness. This is the salvation God hath provided for those that fear him. No wonder if all afflictions be born patiently in expectation of this. No wonder if this be in the eye, and hope of all the godly. Were it not for this salvation, how miserable and wretched should they judge themselves? This is the salvation that we are commanded to make sure of in this life, and who would live in uncertainties about it? Is it not day and night worth the striving for? This is the salvation that every wicked man wilfully depriveth himself of. It is for this that sin is justly called folly and madness; and well may it be so styled. For can there be greater sottishness and madness to put thyself from this salvation, to have the pleasures and profits of this world, which abide but for a season? No wonder if the damned in hell weep and gnash their teeth; if they have a worm always gnawing of them, a conscience always torturing and tormenting of them, because for a drop of honey, they are rewarded with an ocean of gall. Would the damned in hell do as they once did, if they were to live again? Have they such thoughts, such purposes, now they are roaring in those flames, which they had, while in their carnal jollity? Oh that God would persuade you about these things!  
But I proceed. This happy and blessed estate is promoted, as the Doctrine informeth us, by all the dispensations which the people of God meet with. That as passengers in a ship are still carried on to the haven, though sick and well, though waking and sleeping, yet every moment they are driven forward to their home. Thus the people of God, if afflicted, this helpeth forward to Heaven; if comforted, this also maketh for Heaven. So that let the Devil be never so busy a Lion to devour them; let the world be filled with never so many snares, yet the counsel of God cannot be frustrated. That gracious purpose of God to bring them to salvation will be effectual, and be accomplished even by those things that seem to oppose it.  
Now there are two sorts of dispensations from God, which further the salvation of belivers. 
Two sorts of dispensations from God which further the salvation of a believer. 1. The direct means appointed by God for this end.   
1. There are those things that are means instituted and appointed by God, and so do directly and genuinely tend to save them; and these are the Ordinances, the Ministry, the preaching of the Word, and the Sacraments. These do in God's way wonderfully promote the salvation of those that are rightly exercised therein. Hence you heard, that the preaching of the Gospel is called Salvation, because it doth so directly work thereunto; and those who fear God, do find these Ordinances very powerful for their salvation. They are like the saws and hammers, that did prepare and polish the stones to be fit for the building. So that to be deprived of these, to be denied these, is even to be deprived or denied salvation itself: Only when we say, they are means instituted to procure salvation, You must not think there is any intrinsical virtue in these, as the Lutherans speak about the Word preached; or as the Papists about the Sacraments, working salvation, as Physic doth health by a natural causality: No the Apostle tells us, That in some it is not the Word of life, but of death, 2 Cor., 2. 16. It's to some people as the Ark to the Philistims, because not used aright, it becomes their further damnation.  
2. There are occasional means, which do not directly, but occasionally promote 
2. The occasional means, as  the salvation of believers. And they are,  
1. Their very sins. These are Occasiones passivae, passive occasions, merely 
1. Their sins.  because sin of itself hath such a deadly nature, that it is not ordinable to salvation; only the Omnipotency, the Wisdom and Goodness of God make the former sins the godly have committed to be admirable antidotes and preservatives against future sin. Thus Paul's blasphemy and persecution was overpowred to promote his salvation by making him more active. Even as one grief doth cure another sometimes, or the burning of fire is taken out by fire, which made one not afraid to say, That he got good by his sins, more than by his graces. Hence Rom. 8. many learned men do not exclude sins themselves from that comfortable expression of the Apostle, All things shall work together for their good.  
The second occasional means are Afflictions, and these may be called Active 
2. Their afflictions.  occasions, because in their nature they are ordinable and actually by God are ordained to help forward our salvation. Now the ground of all this is from God's Predestination and Election of such to salvation; and because so elected every thing becomes instrumental to that end: so that God governeth and ruleth in all things, thereby to bring them to eternal blessedness; for Election will obtain, and cannot be frustrated.  
So that the Use may be to inform the people of God of their infinite obligation to the goodness and grace of God towards them in this particular, if grace did fall asleep (as it were) but a moment; thy salvation might be for ever lost; but this grace that keepeth thee, doth neither slumber nor sleep. What joy and gladness may it fill the godly heart with, when he is allowed to say with Paul, I know this shall turn to my salvation! If I be afflicted, if I be comforted, if I have mercies, if I be without them, if I live, if I die, I know all these things shall carry on my salvation.   

SERM. LVI.  
Of Paul's Hope and Persuasion of the Corinthians, with the Reasons and Grounds of it.  2 COR. 1. 7. And our hope of you is steadfast, knowing that as you are partakers of the sufferings, so shall ye be also of the consolation. 
THese words (brought in, as some say, be a parenthesis) are by way of mitigation and mollifying the minds of the Corinthians. For Paul in his former Epistle having severely reproved them, it obtained good success, and procured some spiritual effect upon them, for they were made sorrowful thereby, and set upon the work of Reformation. And although the false Apostles had too much prevailed with them, yet they were brought to a sounder temper than formerly. Neither were Paul's afflictions such matter of contempt as formerly; yea they are partakers of the same sufferings with him. These things laid together, maketh Paul use these encouraging and softening passages; to rebukes we must join meekness and love together. The Artificer cannot build his house with hard brick or stone, he must have his soft mortar to cement them together: Rigidness to rigidness will never unite. There must be yielding as well as severity, else the edification of God's Church cannot proceed.  
The words are a profession of Paul's charitable esteem and loving apprehensions of them, though sometimes he doth rebuke them very sharply. If he had said, I have no hopes of you, no Epistle, or writing will do you any good, this might have more hardened them in obstinacy. Yea as Chrysostom well observeth on this place, He speaketh more hopefully and confidently of these Corinthians, than he doth of the Thessalonians: For, 1 Thess. 2. 2, 3, 4, 5. he there discovereth the holy jealousy and fear he had, lest they should be oot much moved with the afflictions that do accompany the Gospel, When I could no longer forbear (saith he) I sent Timotheus to establish you, that no man should be moved by these afflictions. Again he repeateth it, When I could no longer forbear, I sent to know your faith, lest by some means the tempter should tempt you. By these vehement and doubled affectionate expressions, you see with what a holy jealousy he was possessed concerning them, but he speaketh far more confidently about these Corinthians, Our hope of you is steadfast, That which the Apostle here calleth his hope, he doth often in other places name his persuasion, Heb. 6. 9 We are persuaded better things of you. 2 Tim. 1. 5. I am persuaded that the same faith dwelleth in thee also. 1 Pet. 5. 12. The Apostle speaking of Sylvanus, calleth him a faithful brother, (1 Pet. 5. 12.) as I suppose. The word doth not there denote any doubt or fear about him; for that is contrary to the Apostles scope, who intends to commend him; but it signifieth a firm and steadfast judgement concerning his faithfulness. Now the Question is, What is that hope and persuasion, or knowledge, 
What is that hope and persuasion which Paul had of other men. A twofold hope, Divine and Moral.  which Paul had concerning other men? To understand this you must know, Paul had a twofold hope, A Divine Hope, and a Charitable or Prudential Hope, which we may call a Moral Hope. Divine Hope is a supernatural grace wrought by God in the heart of Paul, and so in every believer, whereby he is enabled to put his confidence in God, expecting from him only what he stands in need of. So that of Divine Hope God is the efficient, and God also is the object on which it is determined, and as we must not believe in any thing, but God, so nether hope in any thing but God. Of this Divine 
What is the Divine hope. What Moral hope is.  Hope Paul doth not here speak, he doth not say, Our hope in you is steadfast, but of you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as those Prepositions are often changed.) Therefore it is a Moral Hope which is grounded upon principles of prudence and charity, by which Paul was bound to judge thus favourably of them. Paul could not tell the hearts of those he wrote to; he could not infallibly discern, whether they were hypocrites, or sincere, only he judgeth the tree by the fruits. Yet you must not understand this, as spoken o● every particular and individual, but collectively; for he writeth to them as a body, and a Church, and so it must be understood indefinitely, not determinately of this or that person. It is true indeed, there was in the primitive times, among other extraordinary gifts, that of the discerning of spirits (if by Spirit we are not rather to mean Doctrines pretended to be of the Spirit, as 1 John 4. 1. rather than the hearts and frames of men's spirits.) For although absolutely, originally and independently it be Gods only prerogative to know the hearts of men; yet in some cases, as in Elisha with Gehezi, God may reveal the thoughts and secret motions of heart to others; but this is extraordinary, not constant, no more than working of miracles. So that it is a very absurd opinion of those that are called Quakers, who say, That light within them discovers what is in other men's hearts, abusing that place, The spiritual man judgeth all things, whereas the Apostle there informeth us, 1 Cor. 2. 11. That no man knoweth the things of a man, save the Spirit of man, which is within him. The persuasion then or hope, Paul had of these Corinthians, was not divine and infallible, in which he could not be deceived, but of an inferior nature, yet not light and foolish neither: for he saith, It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firm and steadfast. Hesychius renders that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unshaken, that is, not like the waves of the Sea. So that Paul's hope did not fluctuate about him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abiding, continuing. It was not hope at sometimes, and fear at another, but it did abide and dwell in him. Observe, 
'Tis a great encouragement to the Ministers of God, to have good grounds for the hope of grace and steadfastness in their people.   
That it is a great encouragement to a godly Minister, to see good grounds for the hope of true grace and steadfastness in God's ways, in the people committed to his charge.  
This was that which did here refresh Paul, that though he was put to many exercises and temptations about them; yet his hope was, that as it is said of Lazarus, his sickness was not unto death, but that the glory of God might be manifested. So those failings and decays amongst the Corinthians were not for their destruction, but by their recovery and repentance to manifest the truth of grace more in them. In most of Paul's Epistles you may see this spiritual and public affection in him, where any are decaying or falling off, there his heart is wounded within him, where any flourish and continue steadfast in holiness, there he rejoiceth and triumpheth. How notably doth he speak, 1 Thess. 3. 7. We were comforted over you in all our afflictions by your faith: for now we live, if ye stand fast in the Lord. Here we see Paul did not so much regard his own afflictions and distress, as the grace of the Thessalonians; and because they did not abate in their faith by the afflictions they met with, therefore this comforted him in all his distress: Yea he professeth he liveth, if they stand fast, as if their Apostasy would be worse than all his troubles to him, yea would break his heart, and be his death. The Epistle also to the Galatians, who began to decay and to end in the flesh after their beginning in the Spirit, doth abundantly declare what agonies he was in about them, Galat. 4. 19 Little children of whom I travail again in birth: he compareth those troubles and exercises of his mind about them to the pangs and groans of a woman in travail, Who hath bewitched you, Galat. 3. 1. By this you may gather, that the joys of Paul did ebb or flow according to the increase or decrease of the graces of these he had spiritual inspection over.  
To discover this truth, Let us consider, What things made Paul have 
What things they were which made Paul hope so well of the Corinthians. 1. Their amendment and repentance by his former Epistle.  such hopes about these Corinthians, and apply these things to ourselves And  
First, Their amendment and repentance, by the former Epistle wrote to them, in that you may see the body of the Church of Corinth was almost like Jobs or Lazarusses body, full of spiritual loathsomeness, corruptions in Doctrine and practice, and some of them in a very high nature, for which our zealous Apostle, as the Lord Christ once did, maketh a rod to drive these corruptions out, he is both a light shining and burning; he keepeth to that rule, which he giveth Timothy, Rebuke sharply, and reprove in all Doctrine. He is salt to these Corinthians. Now these sharp reproofs do not provoke them to discontent, to impatience; but it had a savoury and spiritual operation upon them. If he said, Genus quoddam est Martyrii reprehensionem patienter far, It's a kind of Martyrdom to suffer reproof patiently; then these Corinthians were Martyrs in this sense; for they did not only take these rebukes well, but are thereby put upon a zealous and powerful repentance. So that when this spiritual Physician saw his medicines kindly operate, than he began to hope well of them. On the other side, we see the Prophets complaining of Jerusalem as incurable, Because she slighted the Prophets, and stoned them, so that there remained no more remedy for them. The Prophets complained, They stretched out their hands all the day long to a rebellious people, and that the bellows were consumed, yet the dross was not purged away, This than is a very hopeful symptom about a people, when we see by the Word preached, that their hearts are broken, that they are counvinced and ashamed of what they have done, and reform for the future. The Apostle speaketh fully to this, 2 Cor. 7. 8, 9, 10, 11. This self same thing that you were made sorry after a godly manner; what carefulness it wrought in you, yea what zeal, what revenge, etc. In all things you have approved yourselves to be clear in this matter. Oh the carefulness and zeal that was in the Corinthians after Paul's admonitions to repent and reform. So that he had good grounds to say, Our hope of you is steadfast. Oh then, let our Congregations be examined and tried in this very particular. What repentance and reformation hath the profane man showed after the many admonitions to him? What Reformation is there made about the holy and strict observation of the Sabbath? What careful performances of holy duties in thy family, concerning which thou hast heard so much? Oh that we had cause to say of such persons, of such families, though once we feared for them, though once we mourned and grieved for them, yet now we rejoice, and our hope of them is very steadfast. But may we not cry, woe, woe, and again woe to our Congregations, that are like Golgothaes', places not of dead men's skulls, but dead hearts; yea dead men, according to that of our Saviour, Let the dead bury the dead. Have not the Ministers of God been many years laying the Axe of the Word to the root of profaneness and ignorance, which is in most families, in most Congregations? Yet how greatly doth it abound? Surely of such families, of such Congregations, we may with grief of heart say, As yet we have no hope.  
Secondly, This is more particularly observable in the Corinthians repentance, 
2. Their setting up that good and holy order which was thrown down.  that they repair and set up that good and holy order, which was collapsed amongst them. And therefore as Paul said to the Colossians, Chap. 2. 5. He did rejoice to behold their order: So might he here. In his former Epistle he severely taxeth them for want of Church-Discipline, that they neglected good order; there was a scandalous sinner suffered amongst them, and they did not mourn and humble themselves, because of it; they did not cast him out, and free the Church from that contagion; therefore with many arguments he presseth them to gather together, and to execute Church-Discipline, to cast out this wicked person from amongst them, 2 Corinth. 5. which accordingly they did. or were about to do; yea they seem to fall into too much austerity from their lax indulgence and connivance at sin to too much severity against a penitent humbled sinner, as appeareth 2 Cor. 2. where the Apostle exhorts them, To confirm their love to the incestuous person, now deeply sensible of his sin, lest he be swallowed up with overmuch sorrow. When therefore Paul saw that those who had such disorders in their Church, no zeal against sinners, no endeavours to purge out the old leaven, to be so greatly changed, that they are hardly persuaded to moderate their zeal; this may well provoke him to say, His hope was steadfast of them. For if they would have been remiss, and negligent in any thing, it would have been about Church-order. For we see sound Doctrine is sooner received into any Church, than holy Discipline; There were but few Kings among the Jews, that did endeavour a Reformation of the disorder which was about Ordinances; and it is noted as a peculiar work of God upon those men's hearts, who were ready thereunto; as for the other they mocked and derided at such a pious endeavour, 2 Chron. 30. 10, 11, 12. There was the hand of God upon some in a special manner to induce them thereunto. The Church of Ephesus, Revel. 2. 2. is commended, Because she could not bear those that were evil. It argueth the strength of the stomach to exonerate itself of burdensome humours. So that by this we see, That the hopes of those who are faithful Guides in the Church, are greatly quenched concerning such who are refractory, and adversaries to that holy order which would deliver the Congregation from the ignorance and profaneness abiding there. The very Heathens will rise up in judgement against them, who would admit no profane sinner to their Heathenish Rites, witness that known acclamation, Procul, o procul este prophani. The Priest also about to sacrifice, asked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who was there? And answer was retuened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good and honest men. Origen also justifying the Christian Discipline that did shut out from their communion profane persons, instanceth in the Sect of Pythagoreans, who when any of their company had fallen into gross sins, they ejected him, and sent a Coffin to him made for that purpose; signifying thereby, that he was no better than a dead corpse. Yea, the Socinians though blaspheming the Deity of Christ, will condemn such carnal Gospelers. For this is one argument they use against the Evangelical Reformed Churches, that there is not such holy order against profane and impenitent sinners, as aught to be. Yea some of them go so far, as to say, That that is not a Church, which hath not Discipline. If then Heathens and damnable Heretics have been zealous for purity about their religious Rites; how hopeless are they, who had rather with the Gadarens have Christ go out of their Country, then be deprived of their swinish lusts?  
Thirdly, Lastly, Paul's hope was therefore steadfast concerning the Corinthians, 
3. Because they did communicate with Paul in a patient suffering for Christ.  Because of that which followeth in the Text: they did communicate with Paul in a patient suffering for Christ, and therefore being sufferers with Christ, they should also reign with him. Christ's friends are tried in the time of adversity. It's an hopeful sign of an honest and sincere heart, when thou canst cleave to Christ, and confess his Name in the midst of all persecutions: Then Christ saith, Now I know thou lovest me, because thou hast not withholden thy dearest comforts for my sake. When under persecutions for Christ's name, thou canst rejoice, and not as Bonaventure expresseth it, be like the Cartwheel, which while it beareth its burden, doth sometimes make an harsh and unpleasant noise. Christ hath both his Summer and his Winter for his Church; and therefore this Garden, Habet Lilia sua & rosas suas, Her Lilies in time of peace, and her Roses in time of persecution. Now those that love Christ more than father or mother, or life itself; and then (as it followeth) Matth. 10. 37, 38. take up his cross; for this can never be done without the former; these do give great hopes of the truth of grace in them. Now the ground of this encouragement to a godly Minister is, the state of grace here, and of glory hereafter. For his flock is both the end of his work, and the end of him that worketh. It is both finis operis and operantis. As than Christ whose death was for the salvation of believers, is said to see the travail of his soul, and to be satisfied: So it is with every true Pastor. What a joyful thing would it be to have good hopes of the work of grace in every one that belongeth to his charge? So that thy ignorance, dissoluteness, and such damnable ways are the grief and trouble, the thorns in the sides of those, who are to give an account for thee. Oh let not the contrary be true, that such is the ungodliness, the profaneness of thy life, that our fear of thee, our grief about thee is continual!   

SERM. LVII.  
Of our partaking with others in their Suffering for Christ, and how this is a way to interest ourselves in the Joy and Glory which such Sufferers enjoy.  2 COR. 1. 7. Knowing that as you are partakers of the sufferings, so shall ye be also of the consolation. 
IN these words we have a Declaration or Specification, wherein, or wherefore the hope of the Apostle was thus steadfast concerning them; it is, because they did not wholly cast off Paul, and contemn him for his afflictions, as the false Apostles endeavoured. The Apostles hope was steadfast (as you heard) not like the hope that we sometimes have, which is mutable and uncertain. For how many are there with Pharaoh and Abab under some judgements of God, or under some exquisite agonies of the soul, which complain of their sins, cry out of their impieties? So that we have some buddings of hope concerning them, till at last they dash all, and disappoint all expectation by their Apostasy; but such is not the Apostles hope concerning these, he hath a surer foundation; and therefore he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowing, not guessing, or opinionating by slight conjectures, but knowing. It should according to the rule of Grammar be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is constructed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but it is usual with the Apostle to transgress such rules of Grammar. This Samson is not tied in such cords. The vehement and affectionate zeal of Paul in his expressions cannot be so manacled. Thus the word is used abruptly, Rom. 13. 11.  
In the second place, we have the object of this his knowledge concerning the Corinthians, and that is, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Partakers of, or in communion with him in his afflictions; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: What is more humble and lowly than Paul in this expression? saith chrysostom; they who had not in the least measure shared with him in sufferings, yet he maketh them copartners with him. They are as Salmeron expresseth it, Copartners in the gain, and in the loss with Paul. They venture (as it were) in the Ship together. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, is taken sometimes actively, not for communion so much as commwication. Therefore it is called distribution, 2 Cor. 9 13. Thus 1 Cor. 13. 13. The communion of the Spirit, that is, The communication of the Spirit. And so 1 Cor. 10. 16. The bread and wine, Is it not the communion? The sense may be, The communication of his body, and his blood; but very often it is used intransitively (as it were) and signifieth Fellowship, Society and Communion. The Object of which spiritual communion is fully set down, 1 John 1. 3. Ye have fellowship with us, and truly our fellowship is with the Father, and with the Son.  
As for the Adjective, which is the word in the Text, we have it used in that 
A double communion, 1. In what is evil.  which is Evil, and in that which is Good. In that which is sinful, 2 Cor. 10. 10. I would not have you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partakers of the table of Devils. Thus also the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, 1 Tim. 5. 22. Partake not of other men's sins. And 2 John 12. He that biddeth him, God speed, is partaker of his evil deeds. We are not only to keep ourselves from acting of sin; but look we do not partake with other in their impieties; and that is done many ways; most have cause to pray with that good man, Lord forgive me my other men's sins. If thou dost communicate with such, than the Text will on the contrary be verified upon thee; as thou dost partake with them in their sins, so thou shalt in their terror and damnation. But  
2. There is a good participation or copartnership, of which the Text here 
2. In what is good.  speaketh. Though Paul was persecuted and suffered much for the preaching of the Gospel, yet this did not deter the Corinthians, or make them to be scandalised at Christ, and so to fall off from him; but they looked upon Paul's sufferings, as their own, and so are affected with his persecutions, as if they themselves were persecuted. This was it which made Paul have such a steadfast hope of their sincerity; for if their foundation had been sandy, such tempestuous winds would have overthrown all. Observe,  
That a partaking of, and communion with those who suffer for Christ, is a sure 
The communion with those who suffer for Christ, is a fair way to their joy and glory.  way to interest in all that joy and glory which such sufferers shall at last receive from God.  
The Corinthians shall partake with Paul in joy and glory, because they are willing to partake with him in afflictions and persecutions. The joy that is spoken of in the Text, is a distinct thing from glory and eternal happiness; for that is not till the Resurrection, but Consolation is for the present while we are here in the valley of tears. And indeed if we take consolation for the relieving and reviving of the heart under miseries, so it cannot be in Heaven, but in this world only.  
To discover this truth, consider  
First, That there may be a twofold participation of, or fellowship with others 
1. A twofold communion with the afflicted. 1. When a man living in peace and quietness himself, yet is affected with their sufferings.  that are in afflictions:  
1. When though we ourselves are freed and delivered from all troubles, enjoying all outward peace and quietness, yet we are compassionately affected with the condition of all those members of Christ upon the earth who may be in an afflicted and troubled estate. For seeing all the people of God make up one body, if any part thereof suffer, the other parts condole and suffer with it: Insomuch that it is plain, thou art a dead part in the body, destitute of all spiritual life, if thou canst see the Church of God, or any part thereof lie wounded like the man of Jericho, and thou like the Priest and the Levite pass by, not laying it to heart. This fellowship in suffering is part of the Apostles meaning, which he attributeth to the Corinthians, and is indeed a good and sure hope of grace in whomsoever we find it, Heb. 13. 3. The Apostle there exhorts to remember such as are in bonds, but how? Not in a superficial careless manner, but as cordially and affectionately, as if we were bound with them. Now consider, that if thou wert impoverished, if thou wert banished, if thou wert imprisoned, how much would it possess thy heart all the day long? No less is to be done for others, whom God thus exercises. The Scripture doth much delight in the comparison of the Church with the natural body, and that because of the intimate conjunction and sympathy which is between the members if one be honoured, all rejoice; if one be pained, all grieve. The Prophet complaineth, Amos 6. 6. of those who enjoyed their pleasures, and made themselves merry, but did not remember the afflictions of Joseph. Know then, that it is a special touchstone of thy grace, when with Nehemiah, thou hast all things that can be desired for thy private content, yet dost mourn and pray, because of the desolations of Jerusalem; and this may be one answer to that Question, Why should you speak so much of afflictions and troubles to those who have none at all? For let that be granted, yet are all the Churches of God in quietness and freedom? Look abroad and see how it fareth with many that call on the Name of Christ; and thou wilt have cause to see, that though thou art not afflicted outwardly, yet in thy heart and soul thou art to be afflicted in all the afflictions of others. Why dost thou live, as if thou wert not of the body? Be of a more public spirit, let the Church's gain, or losses be as thine own.  
2. There is a fellowship with the afflictions of others, not only spiritual, but real, when we are cast into the same outward condition, as others are. 
2. When a man is cast into the same outward condition.  And this also may be part of the meaning in the Text. They were not only Spectators of Paul's troubles, but they themselves had part of this burden upon their own shoulders: That cup of tribulation was given them to drink, as well as others. For although persecutions do sometimes fall only upon the Pastors and Officers in the Church, yet for the most part it is universal, and pursueth all that call on Christ: That as with Christ there is no bond or free, no Jew or Gentile, all are one; so it is also with the enemies of God's Church in their persecutions, all are one to them. Look not then for an Ark, when all the people of God shall be in the waters. Though an Obadiah may live quietly in ahab's Court, when the Elijahs are sought for, to be put to death, yet this is not always so; and that man, who will own Christ upon no other condition, but that he may not suffer for him, or be persecuted for him, that man is unsound and rotten at the very heart.  
Secondly, Consider that it is no less glorious before men, and acceptable 
2. It is as glorious and acceptable to be a companion to sufferers, as to suffer.  unto God, to be a companion and an associate with those who do suffer, then if we did suffer ourselves in our own person. This hath been always a very hard task for flesh and blood, to own the godly, while they are in a suffering condition. The Disciples themselves proved cowards and unfaithful in this temptation: for when the Shepherd was smitten, all the sheep were scattered. When Christ was to be crucified, all his Apostles fled from him, they dared not own him; and when Peter was charged to be one of Christ's company, He curseth and sweareth, he did not know the man; he was afraid to own so much as the very knowledge of Christ. Indeed the godly women, Marry the mother of Christ, and others, they showed more grace and courage than the very Apostles, that all honour and glory may be given to God alone; but as for his Disciples, they hid themselves, and were afraid to be companions with him. Hence the Apostle, Heb. 10. 33. exhorting believers, To call to mind their enduring of a great fight of afflictions, he instanceth wherein, partly, Whilst ye were made a gazing stock both by reproaches and afflictions; and partly whilst ye became companions of them, that were so used. Here you see, to become a companion to those that suffer, not to fly from them, or forsake them, is made a great expression of their love to God. Paul also 2 Tim. 1. 16. remembers what Onesiphorus did to him, while in bonds, he mentioneth it, as if he would never have it forgotten any more, than that woman's box of ointment poured on Christ. The Lord give mercy to the house of Onesiphorus; Why? Because he answered his name indeed, He oft refreshed me, he sought me out very diligently, and was not ashamed of my chain. What a glorious character is here given to Onesiphorus? He was not persecuted himself, but he made himself a companion with those that were. Paul complaineth of Demas, 2 Tim. 4. 10. That he had forsaken him, for he was now in hands, and to answer before Nero, who was known to be nothing but clay and blood mingled together, whose cruelty would extend to all abettors and wellwishers. If any did but sigh in his time, it was a capital crime. This fear made Demas, (as it did all his other friends, vers. 16.) forsake Paul; they had not faith and courage enough to venture for him, and therefore it's said, He did love the present world; he loved his life and liberty too much; though some think this was but a temptation in Demas, and that he did return to Paul again. By this we see, how hard a thing it is, to own those that are godly in their extremities. John 19 38, 39 It is noted both of Joseph of Arimathea, and of Nicodemus, both Disciples of Christ, but secretly for fear of the Jews, yet when Christ was crucified, they showed their boldness and courage about Christ's body, when he was dead. And Matth, 25. at that terrible day of Judgement, judicial process against sins of omission, will be for neglect in this, I was in prison, and ye visited me not. When Christ and his cause are discountenanced in the world, then unless a man have a sincere and upright heart, he will curse with Peter, and swear, That he knoweth not the men.  
These things laid as a foundation, let us consider, why such sympathising 
Reason's why partaking with the Saints afflictions, doth interest us in their glory. 1. This demonstrates our faith in Christ to be upon spiritual grounds.  with, and partaking of others afflictions, doth interest in eternal glory. And  
First, This Reason is evident, Because hereby we plainly demonstrate, that our Faith in Christ, and acknowledging of him, is upon divine and spiritual grounds, that we do not know Christ, and the Christian faith after the flesh, Matth. 13. This discovered the thorny ground not to be true and right soil, because in time of temptation, when the scorching Sun did arise, than all the hopeful fruit began to wither. This apostatising from Christ in time of such temptations, is so great a matter, that we are constantly to pray for the grace and assistance of God therein, that we be not left to ourselves. For Peter being forsaken in some measure only, how dreadful was his fall? And for this end it is that God suffereth persecutions and troubles to accompany the profession of his truth, that so it may be known who are sound, and who hypocrites. If thou art but chaff, this winnowing will drive thee away. They are but a very few that acknowledge Christ upon spiritual and enduring grounds. So that though the world rage, though enemies be furious and bloody, yet they stand like Mount Zion, that cannot be moved. Many become Christians, as some did Jew's in Mardochees time for fear, and because the State favoured the Jews. Outward restraint maketh many take the title of Christians, but they live the life of Heathens, because the pleasures of sin are present, and affect the sense. Orant quia timent, peccant quia volunt, They pray and perform outward religious duties, because they are afraid; but they sin, because their will and pleasure inclineth thereunto. Now these drossy Christians, when they are brought to the fire, they presently melt away. It cannot be denied but that men may suffer much for a while at least, and yet at last deny Christ, as we have sad instances in Ecclesiastical History; but many times such, with that famous Cranmer, did prove the more courageous, and took an holy revenge upon themselves. This accompanying Christ in his dangers, hath a notable promise, Luke 22. 28. Ye are they which have continued with me in my temptations, therefore I appoint unto you a Kingdom, that ye may eat and drink with me, and sit on thrones judging Israel. Even as Christ manifested his pure love to us, that in the midst of all the agonies and miseries he grappled with from God and men, yet he did not give over our cause, but completed our redemption for us. If so be Solomon did so much favour Abiathar, though he deserved death, that he told him he would not put him to death, though guilty, because he had been afflicted in all wherein his father was afflicted, 1 Kin. 2. 26. How much more will Christ say thus to such, who have not been driven from him by great afflictions?  
Secondly, Such communion in afflictions must needs interest in glory, Because this is suffering for Christ. Thou that art a companion to such as suffer, 
2. Because this is suffering for Christ.  thou dost suffer, partly in thy heart and affections, and partly exposing thyself to the rage of men, for owning such. The approving, the pleading for, and refreshing of those that do suffer for Christ, proclaimeth to others, that thou art of the same way and persuasion, and that thou art ready to receive whatsoever load the world shall lay upon thee. So that it is not any defect in thy zeal, or in the adversaries malice that maketh thee no sufferer, but the mere providence of God, which restraineth these Lions that they do not devour thee, when they do others.  
Use of Instruction, how false and hypocritical a thing it is to forsake any godly persons, while they are in danger for God's work; especially for people to recoil and draw back from their Pastors and Guides, while valiant for the truth. In such curnal and worldly fears, thou publishest thy corrupt and hypocritical heart to all the world: Thou that dost not in thy place and calling stand by and encourage such who suffer for righteousness sake, thou betrayest Christ like a Judas for thirty pieces of silver. See what a sad complaint Paul maketh of such false and self-seeking revolters, 2 Tim. 4. 16, 17. At my first defence no man stood with me, but all men forsook me. Now lest you should think that it might be such an infirmity of fear as might excuse, he addeth, I pray God, it be not laid to their charge. The same petition Stephen (Act. 7.) useth about his persecutors. Indeed concerning Alexander who so much withstood him, he saith, The Lord reward him according to his work; because he was a malicious opposer; but these did withdraw out of infirmity; yet Paul's prayer argueth it to be a very dangerous thing so to do.   

SERM. LVIII.  
How useful it is to the children of God, to know the Afflictions which the Saints suffer for Christ's sake: And why the Preaching concerning the Saints afflictions, even from Heathens, is necessary to Christians, though for the present they be in peace and quietness.  2 COR. 1. 8. For we would not, brothers, have you ignorant of our trouble which came to us in Asia, that we are pressed out of measure, above strength, insomuch that we despaired even of life. 
WE are now arrived at the eighth verse, which Piscator maketh the beginning of that Apologetical Narration, which we have Paul declaring in the following part of the Chapter against those calumnies that were cast upon him. The first whereof was his levity and inconstancy. For having promised to come to them, he did not, which the false teachers branded with mutability. Now it is thought that Paul instanceth in this great trouble he met with in Asia, as the cause why he did not come, as he had promised. But I rather join with those, that do make it part of the precedent Discourse about afflictions and consolations in them. So that what he had in the general only spoken of before, he now illustrateth in particular; because (saith Cajetan on the place, Sermons morales, etc. Moral Discourses are the more effectual, by how much the more particular they are. Paul therefore having in the general asserted the blessed fruit and gracious issue of afflictions to such as believe; he instanceth in himself, by an heavy affliction which did befall him, and of the wonderful deliverance which God vouchsafed to him. He was like Jonah even in the whales belly, and yet God vouchsafed mercy and consolation to him.  
So that in the words we may take notice of,  
1. The Description of the trouble itself. And  
2. The Introductory Expression to it.  
We begin with the latter at this time, the introductory Expression; and in that 
Of the compellation which Paul useth, brethren  we have the Compellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brethren; a Title which Paul often delighteth to use; wherein he doth demonstrate his humility and meekness. For though constituted in so eminent an Office as the Apostleship was, yet he looketh upon all believers, as his brethren. Though he had a paternal power in respect of his Office, yet such also was his humility therein, that he accounts of them as brethren, so far was he from affecting any tyrannical dominion over them, he joineth a fraternal affection with a paternal office. But of this more in the last verse. This Title also signifieth that love and Christian communion, which is to be amongst Pastor and people; no contentions, no variance or divisions are to be entertained. But of this also enough hath been spoken elsewhere.  
Come we then to the Introduction itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I would not have you ignorant. This expression the Apostle commonly useth, when he is to 
Of the expression, I would not have you ignorant.  speak of something that is of a very weighty and momentous consideration. Rom. 11. 25. I would not have you ignorant of this mystery, that blindness in part is happened to Israel. So 1 Cor. 10. 1. 1 Cor. 12. 1. Concerning sacramental administrations, and the nature, with the use of spiritual gifts, Paul would not have them ignorant. Likewise 1 Thess. 4. 13. Paul speaking of that great and wonderful day of Christ's coming to judgement, with the manner of this judicial process, saith, I would not have you ignorant. So that by this expression we may see, that the historical passage which Paul mentioneth of his Asian trouble, was of great use and well worthy to be known. The false Apostles they took occasion from Paul's sufferings to contemn him, and to bring him into disgrace, as if he had been a turbulent and seditious person; but Paul is so far from being ashamed of his troubles, or desirous to conceal them, that he rather desireth to publish them, that all who fear God may know of them, as also Gods gracious dealing with him in the issue. Observe,  
That it is of very great use to know what are the afflictions and troubles which do 
'Tis of great use to know the afflictions of those who suffer for Christ's sake.  befall the servants of God for his sake.  
The History of the Saints sufferings, what they have endured, how wonderfully God hath preserved and comforted them, is of very great practical use. The people of God have a communion, not only in Church-duties, and Church-priviledges, but also in afflictions and sufferings; and therefore if he as a man said, Nihil humani à se alienum, we may say, Nihil Christiani, etc. No man is to account that as strange, which he heareth any Christian may labour under. Thus Colos. 4. 7, 8, 9 Paul being in bonds for the Gospel, doth on purpose send One simus and Ty●hicus to them, to declare his estate to them, and also to know how it stood with them, because by such mutual intercourse, there is a mutual edification of one another.  
I shall briefly instance in some general great advantages that may be made, by our understanding of the afflictions and troubles, that are very heavy upon others. And  
First, Hereby we shall be the more provoked to pray for them, to wrestle with God in their behalf. It is good to consider, how earnestly Paul, though 
Reasons. 1. Hereby we shall be more provoked to pray for them.  so eminent and choice a man in holiness, doth desire the prayers of others; and therefore when he had spoken of that confidence he had in God, who as he had, so also would for the future deliver him, he addeth, vers. 11. You also helping together by prayer for us; as if none of those great mercies Paul looked for could be brought forth, but by the help of their prayers. This then is that, which maketh the godly desirous, that others who fear God, may know how it is with them, what temptations they lie under, what afflictions they grapple with, that so they may have the effectual fervent prayers of a righteous man, which availeth much. Though the profane deride and scoff, yet the prayer of any true godly man is greatly to be valued, and much to be desired.  
Secondly, As such are thereby provoked to pray to God for them; so when 
2. Hereby they will be more encouraged to bless God, when they are delivered.  God shall mercifully deliver them, and turn their afflictions for good, than they will also be encouraged to bless and praise God also in their behalf, and thus more glory redoundeth still to God. Thus also the Apostle, vers. 11. declareth, That by the means of many persons thanks may be given to God on our behalf. Thus you see no Christian is to live to himself, but it is his duty to be praying to God for others, and praising God in the behalf of others; but how little are the people of God exercised in these communion duties? How little zealous in prayer for others, but far more negligent in the praises of God for others? When dost thou bless God for the mercies, deliverance vouchsafed to the afflicted Saints of God, as if they were thy own? This public affection is greatly wanting in believers, who do not consider they are of the body.  
Thirdly, By knowing the afflictions of others, and their holy deportment under 
3. Hereby we may learn patience, zeal and heavenly mindedness, and other graces.  them, thou mayest thereby learn patience, zeal, heavenly mindedness, and many other graces. Afflictions are Gods schools, and that whether on thyself, or on others. How much patience may we learn by the afflictions upon Job? Thus James 5. 10, 11. The Prophets who spoke in the name of the Lord must be taken as an example of suffering affliction, and of patience; and ye have heard of the patience of Job: How greatly did the waves of God pass over his head? No Martyr, as chrysostom amplifieth it, came near Job in all their sufferings: and therefore the holy Ghost thought fit to have the History of Job recorded, that all might know and learn by it. Be not then a stranger to the sufferings of God's people, but inform thyself about them, to imitate their graces, to be encouraged to do the like, when God shall call thee to fight his battles.  
But you may say, What use can be made from the preaching about such afflictions 
Qu. What use is to be made of preaching about such afflictions which Paul and other Christians suffered from Heathens? Answ. 1.  which Paul, and the other primitive Christians suffered from Paganish and Heathenish enemies? We have no Nero's or Diocletians, neither are we called to prisons and Martyrdom. To what purpose is it to preach of sufferings to those, who live in all quietness and freedom? What use or good improvement can we make of it?  
Therefore it is necessary to answer this Objection. And  
First, By the same reason you may say, To what purpose did the Spirit of God cause this Chapter to be written, with many other passages of the like nature, which treat of afflictions, and that from Pagans? Certainly, though we be not for the present exercised as they are, yet the record of this, the Doctrine about this is of very great concernment. Therefore  
Secondly, Though thou art not called to be a Martyr, or to suffer from such enemies, yet there is none that will live godly, but they shall meet with afflictions one way or other. We read of no child of God without his tribulations. None can come into Canaan, but they must first go thorough a wilderness: They must first with Christ suffer, and so enter into glory. We told you, that there are afflictions of divers sorts; There are real, and there are verbal afflictions. Though thou dost not suffer in thy life, and in thy liberty, yet thou mayest in thy name, and in thy outward comforts. There is no man, which liveth in a zealous, lively manner for God, and endeavouring to pull down the kingdom of Satan; but the Devil and his instruments will raise opposition enough against him; and therefore it is good to hear Sermons about sufferings for Christ. For though thy troubles be not such great and bloody ones, as the Martyrs have been, yet thou art to drink part of this bitter cup: The Lord he hath given thee a portion in these tribulations: and truly there is not the least affliction befalls us in the way of God, but if God did not preserve us, and keep us by his grace, we should sink under it. The frowhe of a man, the fear of a mock is enough to discourage us from our duty, if God doth not corroborate us. If therefore the world doth not hate us, if that be not a professed enemy to us, we may justly doubt, whether we be the Woman's seed, or not rather the Serpent's seed. Seeing therefore thou hast thy tribulations more or less, and that for righteousness, thou mayest improve this truth for thy edification.  
Secondly, What though the Church of God meeteth not with persecutions and 
Answ. 2.  troubles from Pagans and Heathens, yet those it suffereth from such who pretend to Christ, and judge it special service of God so to afflict them, have a sharper sting in them. What miseries and bloody cruelties have not many godly Protestants suffered from Papists? who yet glory that they only are zealous for Christ, that others are blasphemers and enemies to Christ, and therefore aught to be punished with such severe censures. Now may not such Martyrs and sufferers receive as much comfort, as if they had been persecuted from Heathens? Yea doubtless; for in some respects their suffering is the greater, and their constancy the more admirable. When the holy Prophets were stoned to death by the people of the Jews, that yet thought themselves to be the only people of God, this did not diminish but aggravate their glory. The patience of Abel was more admirable in being slain by his brother Cain, then if it had been by a stranger. If therefore thy sufferings arise from such who highly pretend to the glory and truth of Christ: Be not despondent, for thy crown of glory will herein be greater, than if it had been from open adversaries. Hence it is observable, how remarkably the Scripture speaketh of those who suffered by Antichrist, Rev. 13. 10. Here is the patience, and the faith of the Saints, which is again mentioned, Rev. 14. 12. A true Christian suffering from false Christians, hath not the promises of God obscured or diminished hereby to him, but rather enlarged; for God considereth both from whom it is thou art troubled, and the cause why, and the manner how thou bearest it.  
Thirdly, These truths about suffering for Christ are useful even to such who enjoy all freedom and abundance; because there is a twofold Martyrdom, Martyrium 
Answ. 3.  cordis, and Martyrium corporis; a Martyrdom of the heart, and a Martyrdom of the body. If therefore thou art not called to suffer bodily, it is certain thou must suffer spiritually, Habes quod in te occidas; if others do not martyr thee, thou art to martyr thyself. Hence is that duty, Of offering up ourselves as a Sacrifice to God. Hence it is we are commanded, To deny ourselves, to take up our cross, to pull out the right eye, to cut off the right hand; and the constant practice of Christianity is, To mortify the flesh, to crucify the flesh. Insomuch that the ancient Writers do frequently compare this soul-mortification to the bodily Martyrdom. He that doth abstain from the seeming pleasures and profies of slain, this man is a spiritual Martyr. He that doth crucify his will, that doth subdue and conquer his corruptions, it is as much from the grace of God, as he that is enabled to lay down his life for Christ's sake; all these come from the same principle. There is required an insuperable divine and efficacious power of grace to bring the heart to any holy duty, to avoid any sin, from pure and holy motives. It is therefore of consequence to hear of the consolations which God giveth in sufferings: for if thou hast not corporal sufferings, thou hast spiritual ones, and therefore God he will proportion thy comforts to thy exercises.  
Fourthly, It is good to understand and possess our souls with the afflictions of others, that hereby we may acknowledge the mercy of God to us, if he 
Answ. 4.  give us Sunshine days, when others have lived in trouble some times. Say not then, What are these Sermons of suffering to us, who are not exercised? for they greatly concern thee, seeing that hereby thy heart is to be raised up to more thankfulness, to more joy in blessing and praising of God. Is it not a mercy that thou didst not live in Queen Mary's days; That thou art not one of those mentioned by the Apostle, Who wandered in sheepskins and goatskins, who had no settled abode or quietness in any place. They did eat their bread with trembling, and drink with fear and astonishment, flying from one place to another, parents bereft of children, husbands of wives. Now when thou shalt consider, what sad times many of the people of God have lived in, and thou hast days of peace and abundance, Is not this like fire in thy bosom to inflame thee with the love of God, and constantly to bless him?  
Fifthly, It is good to know the sufferings of others, though thou art freed, 
Answ. 5.  because none knoweth when the time of thy trial may come. The times of the Church's peace, and of her troubles are in God's hands, and these times are only known to himself; Thou knowest not what heavy sufferings thou mayest be put upon ere thou diest, and therefore it is good to be providing the whole armour of Christ, before the day of fight doth approach. The Mariner hath not his instruments to provide in the midst of the storm, but he doth prepare for it: so neither is the soldier then to furnish himself with weapons, when the enemy is approaching to him. Do thou therefore hear much, know much, and be instructed much about the patience and sufferings of the Saints, that when God shall call thee to it, it may not seem a strange, and a new thing to thee.  
Use of Instruction, not to be afraid to hear of, and know all the difficulties and calamities which will accompany the powerful way of owning Christ. How carnal and self-seeking are our hearts, with the Disciples to flee from Christ, when he is carried to the Cross? We would receive good from Christ, but not evil; whereas if thou dost consider it, thou shalt find the earthly and the worldly man is more afflicted and troubled in getting the things of the world, than thou in obtaining of Heaven; and what a shame is it, that they shall be more patient and enduring for these worldly goods, than thou art for heavenly? Doth not the earthly man say to his gold, what shall separate us from the love of it? Doth he not say, for the love of thee I am killed all the day long? This is the golden Image that every one falls down and worships. Oh than shame thyself, saying, How much can these suffer? How much can these bear, and for that which will damn them at last? But my carnal, fearful heart is afraid to suffer for Christ, who will give me eternal glory. Shall the Devil have his martyrs, the world its sufferers, and shall not Christ have such as will leave all to have all by him again?   

SERM. LIX.  
The Ministers of the Gospel find much opposition from the carnal and worldly Professors. Who are these carnal and worldly Professors.  2 COR. 1. 8. Of our trouble, which came to us in Asia. 
THe next thing considerable in the Text, is the description of that tribulation which did fall upon the Apostle, which was so necessary and useful to be known. In which we have,  

1. The Nature of this exercise, expressed in the name it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. There is the place where, in Afia.  
3. There is the aggravation of it. Of which in its time.   
The exercise itself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza (in Annotat. in Cor. cap. 13.) saith, this word is properly rendered affliction, not tribulation, for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence he showeth out of Tully, that Affligo is properly to throw a thing to the ground, so as to press it down, and therefore is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word than signifieth not an ordinary trouble, but such as doth most strictly constringe and bind, pressing a man to the ground; and this he saith, did come upon him in Asia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that it came by chance or fortune, or by the mere malice and power of men; no it came by the special appointment of God, in much wisdom and mercy, thereby propagating the Gospel. For afflictions are so many arrows delivered out of God's quiver, which are sure to hit the mark they are destined unto. Here is no more difficulty in the words; only Expositors question, What this trouble was, he met with in Asia? Where may we find any thing about the particulars of it? Cajetan on the place acknowledgeth, That concerning this trouble in Asia, he could read nothing in any Book that was authentic; yet it seemeth not to refer generally to all the troubles he met with in publishing of the Gospel, but to some eminent singular one; and therefore he saith, the trouble, not troubles in the plural number. Some learned men therefore refer this to those passages mentioned in the former Epistle to the Corinthians, 1 Cor. 16. 9 where he said, A great door and effectual was opened to him at Ephesus, (that was in Asia the less) but there were many adversaries; and these no doubt did endeavour to bring him into much danger. So 1 Cor. 15. 32. he is said there, To fight with beasts at Ephesus; whether he understand beasts truly and properly, or metaphorically, men as wild and as savage as beasts, all showeth the extreme danger he was in. It may seem probable, that the Apostle related to this: only it is objected, That the trouble here mentioned was but lately done, and such as the Corinthians had not yet heard of. Therefore the general current of most Interpreters, do conclude, that the Apostle meaneth that danger he was in, mentioned Acts 19 by Demetrius, and others, when the whole City of Ephesus was in an uproar, because of the Temple of Diana, concerning which they so vehemently accused Paul; for there we read was a popular sedition, and the City was in a great confusion, Demetrius and his company were in a mad rage against Paul. So that although Luke doth not in particular mention the extreme and grievous danger Paul was in, yet it may well be concluded from the general. Thus Calvin, and many others. So that this foundation being laid, and this supposed to be the trouble. We may observe,  
That the faithful Ministers of the Gospel, are sure to meet with much opposition 
The faithful Ministers of the Gospel are sure to meet with opposition from the world.  from all such, who regard Religion no further, than it maketh for their carnal advantage and interest.  
A necessary truth this is; for hereby every one, whose heart riseth against the powerful preaching of the Word, may examine himself, What is the motive thereof? What is the cause thereof? Though he may pretend this specious colour, and that fair gloss, yet it is some lust or other, some carnal advantage or other, that doth indeed kindle that flame in his breast.  
That this Doctrine may be the better conceived, let us take notice, What was the cause that brought this trouble upon Paul at Ephesus; and we shall there see, how the same causes do still make men mad, and bitter enemies against the ways of God. The History we have related, Acts 19 from vers. 23. to the end of the Chapter: it is there declared, That no small stir did arise about that way, that is, the Evangelical way, the Gospel way preached by Paul. The occasion whereof was by one Demetrius a silver-smith, which made-silver shrines for Diana, that is, little Images, made for the worship of Diana, which was a trade of very great profit and advantage to him and others of the like craft; therefore he consults with them, and useth two arguments to enrage them.  
First, That their craft would be in danger. The trade they lived upon would fall to the ground. And this certainly was that which did most prevail with him; and by this we see, how hard a matter it is to part with a profession or way of life, though never so sinful, if it be a profitable way. The matter of profit will be like dust in our eyes to hinder our sight; it is ready to put out all spiritual discerning in the conscience between good and evil, just and unjust. So that we are greatly to suspect our hearts in those things, that are matter of profit to us, lest they deceive us therein.  
The second Argument is religious: Though his heart be carnal, yet he runneth to the Sanctuary of Religion. The former Argument was too gross, if it had been alone; and therefore he maketh Religion the greatest, The great Goddess Diana shall be despised; her magnificence destroyed. Now this he maketh a very heinous sin, because all Asia, and the world worshipped her. Thus you see multitude, universality, and the custom of others, that is the great reason he hath to persuade for the worshipping of Diana, which is the same argument that carnal and superstitious people do still possess their souls with.  
So that from this historical passage, you see the Doctrine genuinely deduced, That men who regard Religion no further, than they have carnal advantages, are like so many Toads full of poison, full of rage against such as do faithfully preach the Gospel. Therefore in this very Chapter, we have a notable instance of the work of God's grace upon some who believed, for they brought their Books of curious Arts, which had been gainful and profitable to them, and burned them before all men, though the price of them was found to be fifty pieces of silver; They mattered not their gain, nor their profit, they would part with all, now they had received the Gospel in the power of it. We have a parallel History with this of Demetrius, Act. 16. 19 where there was a possessed Damsel, that had a spirit of divination, which brought her Masters much gain by soothsaying; but Paul adjureth and dispossesseth that spirit, whereupon it is said, When her Masters saw that the hope of their gain was gone; They took Paul and Silas, and carried them to the Rulers, laying great crimes to their charge. Thus if we do search to the true ground of all that malice which the Chief-priests vented against Christ, never ceasing till they had crucified him; although they pretended Religion, and because he spoke blasphemy, and did break the Sabbath, yet the real cause was, because he discovered their hypocrisy and covetousness, manifesting that they sought only great things for themselves. This also Paul chargeth upon his enemies, the false Apostles, who did create so much trouble and grief to him, That they were enemies to the cross of Christ, and did mind earthly things, Phil. 3. 19 Thus also Gal. 6. 12. They made a show in the flesh, that they might not suffer persecution.  
But we come more more particularly to enlarge this. And 
Two sorts which oppose the truth and ways of Christ. 1. Such as take the true Religion to be blasphemy and idolatry, or superstition the true service of God.   
First, You may take notice, That there are two sorts of persons who do with much violence and despite oppose the holy truths, and ways of Christ.  
First, Such who may have such an absolute blindness and mere error upon their mind, that they take the true Religion to be blasphemy and horrible reproach to God; and on the other side, they take Idolatry and superstition to be the only true service of God, and therefore that they cannot do more acceptable service unto God, then to oppose that way of Religion, which yet indeed is only approved of by God. Of such our Saviour spoke to his Disciples, John 16. 2. Whosoever killeth you, will think that he doth God service; and of this number was Paul, who professeth that he once thought himself bound to set against the Name of Jesus of Nazareth, Act. 26. 9 Here we see Paul so convinced in his judgement, that if he did not with all his power and might oppose the way of Christ, he thought, it would have been his great sin. And thus no doubt it may be the case of many deluded Heretics and Papists; so that they shall be persuaded there cannot be more acceptable work unto God, then that they should imprison and destroy those that do yet truly fear God. This ignorance upon them, though it may excuse in some degree, and make them less sinners, than such who do wilfully oppose, and do despite maliciously against the Spirit of grace, yet it doth not totally free them; nay they are persecutors for all that; as you see Paul acknowledged concerning himself. Now such enemies as these are acted by religious principles, but in a false way; they commonly are more zealous and implacable than any other. Paul, because it was not any carnal advantage or profit he sought after, but a mere zeal for the Religion he had by tradition from his fathers, therefore did he pursue the Christians in such a bloody furious manner. Tantum Religio potuit, etc. said the Poet: Oppositions against the ways of God from such who are zealous and devout in their false ways, are constantly more dreadful and terrible than any others. So that we are again and again to try what spirit we are of, to examine, Whether it be the true Religion indeed that we give ourselves up to the profession thereof. For if it be not, the greater zeal, the greater forwardness therein, is but the greater condemnation; and like the Traveller out of the way, the more thou runnest, the further thou goest from the true way. But  
The second sort of enemies to the truths of Christ, which are far the 
2. Such who profess religion, merely because it suits with their carnal interests.  more numerous part, is of such, Who are addicted to such a way and persuasion in Religion, not because of any Divine work of God's Spirit upon them, but because it suiteth with their carnal interest, it agreeth with their external profit; and therefore they cry out, Great is Diana, when indeed in their heart they say, Great is their wealth, great is their gain; this is the Diana. We may justly charge this upon Popery. What was it that made Luther, and the other Reformers so odious to the Popish party? What made the Pope with his adherents, to breathe nothing but fire and sword? Was it not because they touched the Pope's Crown, and the Monks belly? Hence  
Secondly, The faithful Ministers of the Gospel meet with opposition, not 
Hence the Ministers of the Gospel are not only opposed to those who are without, but by some within the Church.  from the Pagans only that are without, but from the sons of the Church, which are within; from those who profess the same God, the same faith, the same Christ with them. And the reason is, because many that profess Christ, do so for earthly and carnal respects; and such titular and counterfeit Christians as these, cannot but hate those that are genuine. The Apostle in the large Catalogue of his manifold sufferings, reckoneth this up amongst the rest, Perils from false brethren, 2 Cor. 11. 26. Thus in Abraham's family, there will be an Ishmael to persecute Isaac, because one is of the bondwoman; and the other of the free. Think not then, that the Pagan or Jew, will become enemies to the powerful preaching of the Gospel, for every false Christian will. Every one that followeth Christ only, because of loaves, or with Judas, becometh a Disciple, because of the bag. Doth not experience confirm this, that the profane Christian doth as bitterly rage at, and oppose the holy ways of Christ, as any Heathen would do? Thus the godly Ministers have trouble (as it were) from their own flock, their Sheep sometimes becomes Wolves and Bears to them; and with Ezekiel, They dwell among Scorpions, Ezekiel 2. 6. 
Who are they which profess Religion merely for carnal ends. 1. Such as live in their lusts.   
Thirdly, The carnal interest and earthy sinful respects, are of divers sorts; even as the creeping things that are produced from the earth are innumerable. As  
1. He knoweth Religion only for carnal ends, though it be the true one, that turns the grace of God into wantonness; That cries up Gospel truths only to encourage themselves in a licentious way. As many of the mixed multitude went out with the Israelites from Egypt, yet kept their old and corrupt natures still; So in the first Reformation many came out of Rome with the blessed Reformers; many gloried in the name of Evangelici, that they had shaken off the yoke of Antichristianisme; but at the same time, they did not cast off the yoke of sin. The first Reformers sadly complained of such, that looked upon the Gospel, as the casting off not only the Pope's Laws, but God's Law also; as if to renounce the Images and Mass had been enough, though in the mean time they did securely sleep in all wickedness. Now from such as these, the Ministers of the Gospel have found as much unkindness and malice, as from their Popish adversaries: So that both at home and abroad, the Prophets of the Lord have been greatly afflicted. These spots in our feasts; these lovers of pleasures more than God; these are they that have in all places withstood the power and life of godliness, the holy Order and Discipline Christ hath instituted; as if the liberty Paul bids us stand fast in, were a liberty to sin without control, and an indulgence in all licentiousness. Such as these, when they come into the warm Sun, when they have Summer, an opportunity in their hand will discover that they are Serpents, and will sting. Tertullian apologized of old, That the Christian Religion had her greatest enemies in Alehouses and Brothel-houses; and thus still the powerful way of godliness is opposed by those monsters in Christianity, that have the head of a Christian, but the heart and life of beasts; Mulier formosa supernè desinit in piscem; Like those Locusts, Revel. 9 6. that had faces like men, but teeth like Lions, and tails like Scorpions. Thus how many have the face of Christians, but in heart, in lives are beasts all over? From these the Ministers of God have received much opposition.  
2. They know Religion only after carnal respects, who intent to enrich and 
2. Such as intent to advance themselves by it.  to advance themselves by it, take up the profession of it for no other end, but to gain thereby. As this Demetrius made him shrines, not so much out of devotion to Diana, as to increase his wealth. Our Saviour knowing such a self-seeking disposition was predominant in many, who proffered to be his Disciples, he therefore prevents their Hypocrisy and Apostasy, by telling them, The Foxes have holes, but the Son of man hath not where to lay his head; and requireth it as a fundamental qualification, That he who would be his Disciple, must love Christ more than father and mother, and life itself: Yea must not venture to win the whole world, if thereby he should lose his soul. Oh take heed of this Judas, this treacherous disposition in thee, to be of the mind with those Paul speaketh of, who supposed, That gain is Godliness, 1 Tim. 6. 5. Yea such are worse than Judas; for he sold Christ but once, thou dost continually; and he was grieved and troubled for what he had done; but thou, though thou preferrest earthy things all the day long before Christ, yet art not grieved in heart. Well, such as these are, will in case of profit and advantage, make all opposition against the preaching of the Gospel, when they cannot have Christ and their Mammon any longer, when their Dagon and Ark will consist no longer together, than you shall see all that poison vomited at the mouth, which before lay close up in the heart; then they will desire no Ministry, no Gospel, rather than be deprived of their gain.   

SERM. LX.  
A further Discovery of such, who take up Religion merely from carnal motives and worldly respects.  2 COR. 1. 8. Of our trouble, which came to us in Asia. 
THe word of God purely preached, with the faithful Ministers thereof, meet with no greater opposition in the world, then from such who regard Religion, no further than it maketh for their carnal interests.  
This truth hath been in part opened; and because every Christian unregenerated, doth upon some false and carnal motive or other, take up the profession 
More characters of such who profess Religion only upon worldly respects. 1. Such who in time of temptations prove adversaries to the Gospel and Ministry of it.  of Christ, whereby when he is put to the denial of that earthly respect, he can then no longer hold, but breaketh out in opposition to the pure ways of Christ. Therefore it is very useful to give further Characters of such who regard Religion only upon inferior and worldly respects. And  
First, Such are led with corrupt respects, and in time of temptation will prove adversaries to the Ministers of the Gospel, who are not of a ready and prepared spirit, to take up the Cross, and to follow Christ in whatsoever condition he shall command; such who are Christ's Disciples only in the Summer time, while there are Halcyon days and times of plenty and encouragement to be a Christian. These when they are urged to part with all, to suffer, and to be undone for Christ, than they turn into any thing; they will oppose and contradict that way, which once they did embrace and admire; yea they will become persecutors of such instruments of God's glory, which once they did honour; and all this ariseth from the earthly and carnal heart, which made them at first look to God's ways, Phil. 3. 18. Paul did with tears, and even weeping, speak of such, Who were enemies to the cross of Christ, who minded earthly things. So that by Paul's example, we see it is a thing to be bitterly monrned about, when we see men hopefully professing the true way of Christ; and then when adversity and persecution doth arise, they presently can change, and turn their faith again; They can withstand and contradict what once they pleaded for, and all because they are resolved to save themselves: They think Gain is godliness. Such an one as this, is an object greatly to be pitied, and mourned over; he loveth his ease, his liberty, his advantages more than Christ, and so is no ways fit to be his Disciple. And for this reason it is our Saviour doth so oft-ten plainly, and in Parables urge all, to consider upon what terms they take up the profession of his name; he foretelleth them of all the hardship and difficulties they must encounter with, that so they may not prove enemies at last, who in the beginning seemed to be friends. Wonder not then to see this fall out often in the Christian Church, that those who were once friends, and went with us unto the house of God, afterwards to become like so many hazael's to those who fear God. Alas, their earthly advantage, and the present world, hath made them change their opinions and affections: They never at first did own Christ upon sincere and pure motives, and therefore not being able to suffer for Christ, they set against him; and this always falleth out, that he who is an Apostate from the true profession of Christ, doth become a cruel and bloody enemy of that way he once walked in. Omnis Apostata est osor sui ordinis, All Apostate persons, whether in Doctrine or Practice, are implacable adversaries to truth and holiness. This hath been experimentally proved in all ages; and one reason is, because hereby they would be revenged upon those from whom they have departed; for their guilty conscience telleth them, they have justly incurred the censure of the godly; They have lost their repute and esteem, their good name is blasted; and this maketh them study all opposition and malignity that may be. Look then to thy motives at first, to those terms thou didst profess Christ at the beginning; if it was any humane or false motive, if it was not such an entire and enduring principle, that will not make thee stand upon a Rock immovable; Let any winds or tempests arise, as great a friend, and as forward a wellwisher, as now thou seemest to be for good things. Had we a prophetical discerning, we might with the Prophet look steadfastly upon thee, as he did on Hazael, and weep to think what enmity and mischief thou mayest create to such as fear God. This man taketh up the old Rule, Ama tanquam osurus; He loveth this way of Christ, so as thinking his outward advantages may sometimes or other make him hate it.  
Secondly, Such regard Religion only in a carnal way, Who though they 
2. Such as maintain doctrines which overthrew the foundation of Religion.  may acknowledge some principles of the Christian Religion, yet at the same time maintain some damnable or heretical Doctrines that do overthrow the very foundation. Such as these take up Religion with carnal motives, and so in time become cruel enemies to the faithful Guides, that are in God's Church. Wonder not that I make an Heretic to regard Religion after the flesh; for Galat. 5. 20. Heresies are reckoned a fruit of the flesh. Insomuch that Austin made it an ingredient into the definition of an Heretic, that he either beget or propagate false opinions, Alicujus temporalis commodi causâ, for some temporal advantage. And although we cannot say thus of all, because God in just judgement doth deliver up some who receive not the truth in the love of it, to efficacy of error, to strong delusions, that they should believe a lie, 1 Thess. 2. 10, 11. yet this very delusion upon their judgement, this error and blindness upon their mind, is of the flesh. For you must know, that the flesh, or to be carnal, doth not in the Scripture signify the pollution upon the sensitive and bodily part only, but also upon the intellectual and rational: It's a fleshly mind, as well as fleshly affections. Thus all such, who though they do retain some principles of the Christian faith, do yet believe other damnable Doctrines, these are Religions only in a carnal respect; and thereupon when occasion serveth, do manifest the rancour and malice that is in their heart against the truths of Christ. Ecclesiastical History informeth us, of the bloody cruelty, which the Arrians exercised against the Orthodox, when they had power in their hands. The Paganish persecutions were not much superior to the Heretical. Yea, as it is said, amongst brethren discord is the more vehement and flaming than any other: So it is amongst those that pretend to be of the same Church of God. So that we ought to walk humbly, and to pray earnestly unto God, to keep our hearts, to enlighten our minds, to give us tenderness and lowliness of mind, that we be not led aside with the error of the wicked; for error and heresy will break out into enmity, and make men think they do God good service, while they destroy you.  
Thirdly, Then we regard Religion after a carnal manner, When we make 
3. Such as make parties and factions in the Church.  parties in it, when we promote factions and divisions, and such as do so are filled with much spite and malice against those that are contrary to them. This is a sin the members of the Church are prone to, and nothing inclineth more to oppositions and contentions, than such a frame upon men's spirits. The Apostle speaketh very clearly to this, 1 Cor. 3. 3. Whereas there is among you envying and strife; one is for Paul, another for Apollo, are ye not carnal? And vers. 4. Again, are ye not carnal? So that this doth plainly discover men not to be led by divine and holy principles, who are apt to foment differences, who are ready to set up one Minister against another; to admire the gifts and abilities of one to the contempt of others. This was the great sin of these Corinthians, that as they discovered much pride and ambition in the names which they gave persons, (Capellus Histor. A. M. 3168.) sometimes delighting in words, which signified power and principality, as Hegemon, etc. Or such as denoted victory, as Nicolaus, etc. Or such as declared glory, as Polycletus, etc. Thus such a carnal ambition did still remain in them, though made Christians, setting up and admiring men's persons, looking after gifts which brought applause more than grace and sanctification. Now those that are thus carnally affected, they do continually throw balls of fire into the Church, and make it a Babylon in stead of a Jerusalem. Judas speaketh, vers. 16. Of having men's persons in admiration, because of advantage. It is some carnal advantage or other that maketh them advance this and that man against others. What the issue of such divisionsis, appeareth Jam. 3. 14, 15, 16. viz. To bring in all confusion, and every evil work. As also he showeth the nature and cause of this, It is earthly, sensual and devilish, though men may judge it zeal, and think they are active for God's glory, yet it's sensual, and cometh from the Devil; and it is good to observe how largely the Apostle expatiateth about the sinfulness of the tongue, That a world of evil is in it; and from that exhortation, Be not many Masters; that is, do not take upon you to be Teachers, and so to reprove and censure others in a carnal and sinful way. It is this that maketh not only the tongue, but the pen also to be full of gall and wormwood; it maketh the pen to be an unruly evil, that none can tame. Take we heed then of minding Religion only to make parties, and different ways therein; for this will at last break into an open enmity against the truly godly.  
Fourthly, Then we look after Religion in a carnal way, When we make use 
4. Such who make use of the Doctrine of the Gospel only to show their parts and learning.  of the Doctrine thereof only to show our parts or learning; when we earnestly contend about it, as it is our opinion, not as it is God's truth. For this reason the Apostle doth so frequently exhort Timothy, To take heed of disputes, and vain janglings, 1 Tim. 1. 6. where the end of the preaching of the Gospel, is said to be Charity out of a pure heart, and a good conscience, with faith unfeigned; but from these some did swerve, by turning aside unto vain jangling. Here you see, that those who have not pure and unfeigned hearts in the things of God, they fall into vain disputes and quarrels. So 2 Tim. 6. 4. it is called, Doting about questions and strifes of words, whereof cometh envy, rail, and evil surmises: And he addeth their character, Supposing that gain is godliness. Here you see, that in all these disputes and controversies there is no pure heart, no good conscience, all is to advantage themselves by it: yea if this be not discovered in any sordid or worldly manner, yet if thy pride, the loftiness of thy spirit be hereby advanced, and thou dost not mind Religion, to exercise thyself to godliness, but to have men admire thy gifts, and to wonder at thy abilities: Thy heart is a corrupt heart, and thou wilt manifest thy enmity against the ways of Christ, when opposed therein. Thy wit, thy parts, thy applause, thou mayest make thy great Diana, and oppose all that would destroy this Goddess.  
Lastly, That we may conclude all, and leave nothing out, Whosoever doth 
5. Such as do not own Religion upon divine principles and holy motives.  not own the Christian faith from divine principles, and holy pure motives, this man is but a titular, and a false Christian, and so cannot, but when occasion serveth manifest his opposition to Christ's ways. And therefore it is, that as amongst the people of Israel there was an irreconcilable division between Israel and Judah, and a great opposition between David's house and Saul's; though all pretending to the only true God: So it is in the Church of God, though there may be an agreement in the same Doctrine, in the same Profession of faith; come to the same Ordinances together, yet because one hath not a supernatural life of grace within, hath no experimental feeling of the power of sanctification upon his soul; hence it is that he hath a spirit of antipathy and contrariety to those who are indeed born of God, and walk in ways of mortification. So that we may conclude, Whosoever is not regenerated, regardeth Religion no further than carnal and earthly respects, let his pretences be never so high and plausible. And therefore there is no unconverted man, though he hath never so high an Office, never so great repute in the Church of God, but he serveth Christ for loaves; some insincere and insufficient motive or other worketh upon him; he hath his shrines that he liveth by. And therefore as it was with that rich man, who boasted, He had kept all God's Commandments from the youth, when he was tried in one instance, where his heart was greatly affected, viz. To part with all, and follow Christ, it is said, He went away exceeding sorrowful. Thus when any such empty, nominal Christians are put upon such duties and ways, which are contrary to their lusts, they will go away, not it may be exceedingly grieved, but greatly enraged and disquieted: This will be like the jealousie-water, to discover the adulteress. To pull out their right eyes, and to cut off their right hands, will be like the pronouncing of Shibboleth, to discover what they are. And the ground of this whole truth is from the exceeding great purity and exactness that is in the word of God truly preached, it cometh to new mould, and change the whole man, All old things must pass away. This will not abide either a corrupt mind, or a carnal heart; and therefore one being contrary to the other, as light to darkness, and fire to water. No wonder if then the hypocrite be 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 faithful Ministers the troublers of Israel, but thy whoredoms, thy idolatries, thy lusts are the cause of all this combat.  
Use of Instruction, what all godly Ministers, and private Christians, who are zealous against sin must look for, not from Pagans and Heathens, but false carnal Christians, that regard no Religion any further than their lusts or advantages may be kept up. Will those that live by the sins of people, ever be willing to have sin 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 fly with open mouth against all holy order, and good discipline against sin. But know thou that all thy profaneness and dissoluteness 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 coppersmith 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 work. Oh dreadful 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 ourselves about our motives and grounds, which make us to take up the title of Christianity. Is it for fear, or because of custom, the Laws of the Land require it? Dost 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 accommodations 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 pass 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 twofold end; of which in its time.   
Let us take notice of the first particular; wherein we have this trouble heightened, 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 heaviness 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 chrysostom, 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 Christ's 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 God's 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 wonderful riches of God's grace, to those that do believe in him. As he thus speaketh of the grace of the Gospel, so also of his own sinfulness, both original and actual, there is an hyperbole in both, Rom. 7. 13. Original sin improved and excited by the Commandment, is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Above measure sinful; and for his actual wickedness 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 inferior 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 
How the afflictions of the godly may be called heavy, and yet light.  glory. So that although it be exceeding heavy and pressing in itself, 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, than we may call them light, and judge them nothing to the benefit we received by them. But  
In the fourth place, I conceive that the most genuine answer is, That Paul doth here speak of his trouble according to the sense and apprehension of his flesh; even as afterwards he saith, It was above his strength, that is, his humane, natural strength, as will appear afterwards. If therefore flesh and blood be consulted with, then Paul saith, It is an affliction above measure; but then at vers. 17. of the 2 Cor. 4. as also in other places, he speaketh according to the workings of faith, and the operations of God's Spirit within him. So that a godly man speaketh one thing according to the flesh, and another thing according to the Spirit. That is bitter and heavy to the flesh, which may be sweet 
Godly men judge otherwise of their afflictions from sense and flesh, then from grace and reason.  and welcome to the Spirit. From whence observe,  
That godly men judge otherwise of their afflictions by the principles of sense and flesh in them, than they do by the principles of grace and reason in them.  
Paul calleth it, An affliction above measure, in the lower sphere of nature; but again he calleth it, A light one, in the higher sphere of grace. Even as an Astronomer, beholding the Sun with his bodily eye, judgeth it less than the Earth; but then again, beholding it with the instruments of Art, doth conclude, that it is many degrees bigger than the Earth. Thus the godly man, while he thinketh and speaketh according to the law of the flesh within him, he cryeth out of his burdens, he is discontented at them, he look-at them as destructive: but then again, when the same man considereth them by the principles of faith, and Scripture-grounds, than he seeth that those stones may be turned into bread; and from these thorns he may gather grapes. Even as we see in Christ, because he had two distinct Natures in a personal Union; therefore we say, Christ died, Christ was in agonies, and that because of his humane Nature; yea it is called, The blood of God. And again on the other side, Christ is said to be God, to create the world, to raise himself from the dead, and that because of his Divine Nature. As he was Son of God, so he was full of power and might upon the earth; As he was the Son of man, so he was subject to weakness and infirmity. Now here was no impossibility or repugnancy, that it should be thus different with Christ under several respects. Thus also it is with every member of Christ; As he is born of God, so he puts forth divine and gracious operations; but as he doth still retain some relics of his old birth: So there are sinful and infirm actions coming from him. Therefore when a godly man doth any thing, we must consider from what fountain it is, either the sweet fountain, or the bitter fountain that it sloweth from.  
To discover this truth: 
Propositions clearing the truth. There are two selves in every regenerate man.   
First, We must know, That in every regenerate man, there are two selves, (as it were) the carnal self, and the spiritual self; From which issue all the works we do, Galat. 5. 17. and also Rom. 7. For although Amyraldus. Expos. in cap. 7. ad Rom. (yet professing both against Socinians and Arminians) doth industriously labour to understand it of a man only legally wrought upon, and that it would be a dishonour to Paul, and injurious to the work of Sanctification, to affirm, That Paul speaketh those things in his own person while regenerated: yet by that Text in the Galatians, Chap. 5. 17. it is plain, That those who are godly like Rebeccah, have these two twins struggling in their womb; and that as a man consisting of soul and body, we may say, he is mortal and immortal, visible and invisible; in different respects mortal and visible, in respect of his body; but immortal and invisible, in respect of his soul. Thus also it is with a godly man in a theological consideration; he hath both corruption and grace, he hath both flesh and spirit. Now although this be so, yet a godly man is not to be called an unregenerate person, as well as a regenerate; a sinner and a wicked person, as well as holy: Because denominations are always from the more noble part; and this corruption, though remaining, yet is to be subdued and conquered. Even as Canaan might be called the possession and inheritance of the Israelites, although many Jebusites did still continue therein, and could not be cast out. Let not then any godly man look for such perfection in this life, as to have only one principle within him, and that of grace. Do not look that it should be altogether as the Spirit will have it in thee, not finding the least opposition, or renitency from the flesh: No, this estate is to be enjoyed only in Heaven.  
Secondly, As these two self's, or principles are in a man that is regenerate, 
2. These two selves oppose one another.  so they do actually oppose and contradict one another. Hence cometh that Christian combat and conflict which the godly find within themselves. Not like that of the Heathens, Aristotle's incontinent person, or the Poets Medea, a conflict between reason, and their lusts only. But this opposition is universal and diffusive in every part of the soul. The carnal part in the mind opposeth the spiritual. The carnal part of the will contradicteth the spiritual. So that they have heart against heart, affections against affections. We are not therefore to conceive of these two principles, as dormant and latitant in the soul, but they are as fire and water in the same subject, labouring to expel each other; and according to the threefold estate or degree, that we may conceive in persons regenerate, so is this fight and congress more or less vehement.  
The first degree is of such who are newly converted. These although in Regeneration, they have the seed and root of all grace, yet because of their former custom in evil ways cannot so immediately conquer and subdue their lusts; and therefore like children that begin to walk, because of their feebleness they get many falls.  
A second degree is of those, who are in some measure proficients, and have obtained much victory over sin. And although in such there be many combats, yet grace hath the possession of the whole man, notwithstanding the many assaults made against it. And then  
Lastly, There are such, whom the Scripture calls perfect, not absolutely; but comparatively to others, because they are as Giants, when others are but Dwarves; these are said, To have their senses exercised to discern between good and evil. Now such, although they do overcome the world, and the Devil by faith, yet they are not free from this combat within. It is true, some think, that though it be granted that Paul, Rom. 7. speaketh in the person of a regenerate man, yet it is of one in the lowest form, that is but newly come into the state of Christianity. And Amyraldus doth therefore think Paul cannot mean those things of himself, because he had attained to an higher degree of grace: Insomuch that he inviteth others to follow him, and to take him for an example. Hence he is said to know nothing by himself: Whereby the same Author concludeth, That there would be no blame or fault to be found with that man, who should say, Paul had as much grace here in this life, as some shall have in the world to come. But although we grant Paul to be among other Christians, like Saul among other men, higher by the shoulders, yet that he did find the rebellion and corruption of the flesh debasing his best duties, appeareth by his accounting all things dross, and desiring to be found in the righteousness of Christ, Phil. 3. 8. So that while these endeavour to exalt the sanctifying grace of God in Paul, they eclipse his justifying; and while they advance his inherent righteousness, they obscure his imputed righteousness. Whether Paul then, or any other eminent servant of God, They all find a law of sin within them, rebelling against the law of the mind; by which they look upon themselves as miserable captives, and do groan for a perfect and full redemption by Christ.  
Thirdly, These two principles therefore not only residing in them, but acting 
3. Hence 'tis good to observe from which of those principles our actions proceed.  contrarily, it is very necessary in a Christian, exactly to observe, to what mother (as it were) the child doth belong. To which principle thou art to attribute thy actions. For the not duly dividing and separating here, doth many times cause great confusion in the godly soul. We see it many times in David's Psalms, that there are such different expressions, sometimes of faith and joy, and then again of diffidence and dejection, that we would not think the Psalm was made by the same man; we would think there were contradictions, and all, because sometimes it is the voice of Esau, and sometimes the voice of Jacob, (as I may so say;) Sometimes grace speaketh, and sometimes the filth speaketh. In the Disciples also our Saviour taketh notice of this, and thereby excuseth them, saying, The Spirit is willing, Matth. 26. 41. Now although it is very necessary in all our practicals to go to the bottom, to know what is of the flesh, and what is of the Spirit; yet in the matter of afflictions, and our bearing of them, there we are much more to attend to it. For afflictions being grievous to flesh and blood, draweth out the corruptions thereof very much. So that the voice of the flesh is many times far louder than the voice of the Spirit, which maketh the godly ready to conclude, that they are nothing but flesh, that they have not the Spirit of Christ dwelling in them, because they feel so much distrust, so much diffidence and disquietness of heart within them.  
More useful particulars are to be insisted upon; only for the present, let those who truly fear God, make this Use of the Doctrine, viz. Not to conclude concerning their estate, as if it were wholly carnal, because they feel the struggle and motions of sinful flesh within them; let them not despair, if they feel that they cannot always keep up spiritual apprehensions about their afflictions; if they cannot say, I bless God for these chastisements, I see the great advantage cometh to me by them. Though they appear like anger, yet they are indeed the effects of love. If this be not always the blessed and serene disposition of thy soul, but thy flesh like Job's wife provoketh thee to charge God foolishly, to be impatient and diffident; remember that you have a twofold self, a carnal self, and a spiritual self; one saith one thing, and another saith another thing. It is as impossible to have a man's own heart free f●om divisions, as it is for the Church of God. That which faith saith is light, flesh saith is heavy. That which faith rejoiceth at, flesh repineth at. Thus it hath been, and thus it will be with the generation of those that seek God.   

SERM. LXII.  
How the voice of the Spirit, and the voice of the Flesh differ in Afflictions: And why it is necessary a man should know them asunder.  2 COR. 1. 8. That we were pressed above measure, 
FRom the Explication of this passage, we have observed, That it is one thing what a godly man speaketh according to the principle of flesh and blood within him, and another thing what he saith according to faith, and the principle of grace. And because this truth is of perpetual practical use, let us a little more dilate upon it. And  
First, Let us instance in some discoveries, whereby we may know when flesh speaketh, and when the Spirit doth. For these, though contrary one to another, yet are not discerned without spiritual illuminations, and senses exercised 
How we may know when faith, and when flesh speaketh in our afflictions. 1. Flesh argues from afflictions, that God hath forsaken us.  to know things that differ. And  
First, The voice of flesh and blood in such kind of troubles, is to make a final conclusion and sentence upon ourselves, That God hath forsaken us, that we are cast out from his love. Insomuch that did not the principle of grace in some measure withstand, and at some times overcome these temptations, the soul would be swallowed up in this whirlpool: but let the godly know, that this is not the voice of Jacob, but of Esau. The regenerate principle will not, dare not give in such false testimony, Isai. 49. 14, 15. Zion hath said, The Lord hath forsaken me, and my Lord hath forgotten me. But in the next verse we see God expressly denying it, and that not only, he had not forsaken her, but that he could not forsake her, for his affections were more to her, than any mothers to her sucking child. The Church then was too hasty and precipitate, she should have considered God's Word, before she passed such a peremptory sentence concerning herself. Therefore when God saith one thing, and thy heart another; when the Scripture speaketh one thing, and thy flesh another thing, which is more to be regarded? See this distemper likewise in Jonah, Chap. 2. 6. Then I said, I am cast out of thy sight. Here the corrupt part in Jonah, made quick his desperate work, He was cast out of God's sight, but Nubecula fuit, cito transivit; it was a little storm, it was presently over; for immediately he doth (as it were) contradict himself, and saith, I will look again toward thy holy Temple. So that it was with corruption and grace at this time, as it was with Rebeccah in her childbearing; the first came out red and hairy, but the second came out smooth, and holding Esau by the heel. Thus the first motion of Jonah's heart cometh forth red and hairy, bloody and rough; but then faith like Jacob followeth this Esau immediately, and supplants it. When therefore the godly do at any time find such motions, and workings of heart, as if their troubles were a demonstration of God's desertion of them, that if he loved them, he would never let it be so with them, rebuke these immediately, and be as much affected as Hezekiah was, when he heard Rabshakeh blaspheme God. For indeed such thoughts do highly dishonour God, and represent him otherwise than he is. For the Apostle directed by the Spirit of God, which searcheth the deep things of God, speaketh far otherwise, making these troubles to be an effect of his love, and that if he did not deal thus with us, we might then conclude, we did not belong to him. Heb. 12. 6, 7, 8. If ye be without chastening, ye are bastards, and no children, for whom he loveth he chasteneth. It behoveth thee to make this difference in thyself, else thy destruction will come upon thee suddenly.  
Secondly, The voice of flesh and blood also speaketh after this manner in 
2. Flesh saith, afflictions will undo us.  heavy troubles, That they will unto thee, that there can never come any good out of this to thyself; that it would have been far better for soul and body, if the Lords hand had not been in this manner upon thee. Here also that false and corrupt principle is a liar within thee. For David, who at sometimes is apt enough to be cast down, and exceedingly troubled, yet upon his recoveries can say, Out of very faithfulness thou hast afflicted me; and before I was afflicted I went astray, Psal. 119. 75, 67. Thou shouldest therefore do as the Apostle in another case, making objections against God's dispensations, Rom. 3. 5. saith, Is God unrighteous? And then correcteth his speech, I speak as a man. Thus art thou also bound in all the unsavoury workings and discontents of thy soul, to rebuke thyself, saying, I think now as a man, I speak as a corrupt sinful man. Yea David, getting some power against these sinful motions within him, abhorreth himself in an higher degree, Psalm 73. 22. So foolish was I and ignorant, even like a 〈◊〉 before thee. Harken not then to those tumultuous thoughts and reasonings within thee, which would persuade thee, that there can never any good come to thee out of the present evil upon thee, that God cannot create light out of this darkness. For as Adam was undone by harkening to Eve, and yielding to her temptation: Thus flesh is like an Eve within thee, that will betray and destroy all at last.  
Thirdly, Flesh and blood under these heavy troubles, doth also speak sinfully 
3. Flesh saith, our afflictions will never end  about the Perpetuity of them; as if after such a black night, there would never arise a fair day. This froward and peevish corruption within thee, saith, It will never be otherwise. Thus it spoke in David, when he said, I shall one day perish by the house of Saul. Yea in several Psalms, the Church complaineth, As if God had cast off for ever, and that he would remember her no more. Thus the corrupt principle lieth continually in thy bosom, not like a Dalilah, enticing and deceiving, but like a thorn in thy side daily vexing and tormenting of thee. David being experimentally exercised, both in the sense of corruption, and also in the sense of grace, we find him sometimes speaking this voice within him, Psal. 31. 22. I said in my haste, I am cut off from thine eyes. Psal. 94. 18. When I said, my foot slippeth, thy mercy, O Lord, held me up. Psal. 116. 11. I said in my haste all men are liars. By these instances we see, what an hasty principle a man hath within him under troubles. For, who can expect to have a better heart than David, that was after Gods own heart? and yet we hear him often complaining, that in his haste he was ready to speak such and such things, especially that there would never come any help to him, and that the Prophets of God were but liars, deceiving him with vain hopes. But the voice of God's Spirit speaketh far otherwise, in a more calm and sweet manner. As it was in the vision to Elijah, God was not in the fire, nor in the tempest, but in the still voice: So commonly grace is not seen in those hasty, boisterous, impetuous thoughts, but in a more serene and calm way. Now (I say) if we sit still, and hear what God speaketh to his people in such great pressures, it is the clean contrary, Isa. 54. 7. As it were for a little moment have I forsaken, but with everlasting kindness will I have mercy on thee. We see the holy practice of Harbakkuk likewise notably to this purpose, Habak. 2. 1, 3. Because God did delay, he would stand upon the Tower, and watch to see what God would say to him. Thus do thou in thy expectations of deliverance.  
Fourthly, The principle of flesh and blood doth notoriously press to do any 
4. Flesh would put us upon any means to get out of trouble.  sinful action, neglect any duty, so that we may come out of such troubles. And this affection or sense within a man hath a most immediate opposition to the work of grace within him. It is with the flesh in this case, as it was with Peter to our Saviour, Master (saith he) save thyself; But with what indignation did Christ rebuke him, saying, Get thee behind me Satan? Mat. 16. 23. for thou savourest not the things of God, but of man. Such a Peter, such a Satan is the flesh to thee, that saith, Save thyself, do any thing to escape these troubles: It is not any matter for righteousness or holiness, but look to thy safety. When these whisper are within thy heart, then rise up in an holy zeal against them: Say, Get thee behind me Satan; This is not to savour the things of God. Had David been filled with such holy zeal, as he was sometimes, against his wife Michol, despising him for his adoration of God, than he had not used so many unlawful shifts as he did to escape danger; his counterfeiting himself mad, his pretending to join with Achish, and to fight against Israel. These were sad snares that he fell into, because he did not ask counsel of the Lord, but consulted only with flesh and blood. Do thou then in thy troubles, as Paul in his extraordinary Call, Obeying immediately the heavenly vision, and not consulting with flesh and blood. In thy troubles wait on God, take his way, put not forth thy hand to any sin: Say, it is better to have misery upon thee, than the guilt of sin. It was Abraham's defect of faith, though he was the Father of the faithful, and though his faith staggered not in the trial about offering up of his son, yet in a far more inferior, and less temptation, there he began to reel out of the way, and from carnal fear did use sinful equivocation to Abimeleoh, saying, Sarah was his sister, when she was his wife. This unlawful shift he used to prevent those things he feared. But as Jonah could observe by his own experience, Jon. 3. 8. So it will always prove true, Those that observe lying vanities, forsake their own mercies; when we take not God's way, we forsake that mercy we might have had, and so make our selves miserable for fear of misery. Raynardus the Jesuit, (Lib. de Mart. part. 1. cap. 21.) reckoning up several kinds of Martyrs, that may be called so in a large, and an improper sense, doth out of Austin, and more profusely out of chrysostom show, That those Christians who lay in great pains, and extreme diseases, and yet would not use such superstitious and magical remedies that happily might have healed them, but would die rather than take any one of these medicines, highly commending their faith and patience, were accounted Martyrs; he is Martyr in lecto, who dieth of his pain, and his disease rather than he will use magical helps to be cured. It seemeth in the days of those Fathers, there was that wicked practice, which is now also too much used by many ungodly wretches, by going to Wisemen and Wizards, in their diseases, and to make use of their superstitious remedies to cure them. But as the zeal of these Ancients did burn like fire against such unjustifiable ways, so do they highly commend the patience and mortification of such, who would rather die than be healed in this manner, making it in some sense an holy Martyrdom. I bring this, not only to put them to confusion who are guilty of such sins, but to confirm the truth I intended, That whatsoever flesh and blood doth suggest, yet faith and grace will make a man go through any troubles, rather than do that which is unlawful, to come out of trouble.  
Lastly, The flesh within a man doth only attend to what is troublesome and grievous, yea aggravateth and heightens every thing, as if there were no promise, 
5. Flesh only attends to what is troublesome and grievous in afflictions.  no Christ, no grace, or promise from God to rely upon. So that this corrupt principle maketh them like those, who by continual and steadfast looking upon the water, have their apprehensions disturbed, so that they know not where they are. It's flesh and blood in Paul, that maketh him put this hyperbole upon the trouble he was in. For although no doubt, it was in itself very great, and more than ordinary, yet Paul at another time saith, I know how to abound, and how to want; I can do all things through Christ that strengtheneth me, Phil. 4. 12, 13. Here you see he accounteth nothing too great for him, nothing above his strength. Again at another time in this Epistle, Chap. 12. 10. he is not afraid to say, When he is weak, than he is strong. So that corrupt flesh is apt to make a man look only at that which is grievous and troublesome; it maketh a man attend only to the dark and displeasing part in the affliction; whereas faith would show us the clear and comfortable part also. The flesh doth with us, as the Devil with possessed persons, he kept the Demoniac always in the Tombs and Monuments about sad objects. Thus that corrupt part in a man, detaineth us about those things which are sad and desolate: And as a man looking upon any thing through water, it seemeth as big again, as it would out of water: So every thing to the sadded and afflicted spirit appeareth double or treble to what it is, whereas faith would make us lay all things together; lay the good and the bad together; regard the flowers as well as the thistles. And thus much may suffice about the tongue of the flesh speaking in a godly man, while he is under burdens, which like that tongue the Apostle James speaketh of, Is an unruly evil, Chap. 3. 6, 7. set on fire of hell, full of deadly poison.  
In the next place, Let us consider, why it is so useful for a godly man, exactly 
Why a man should so much study to discern betwixt the flesh and spirit within him. 1. Because otherwise he will be apt to pass a false sentence upon himself.  to study and know himself, that he may be able to discern between flesh and spirit within him. And  
First, If he do not make this distinction, He will quickly pass a false sentence of condemnation upon himself, Because he finds the flesh speaketh within him after that disquieting manner, he will conclude that he is nothing but flesh. It is from want of spiritual discerning herein, that so many tender hearts are discouraged and hopeless under their troubles. For they say, If the Spirit of Christ did work and breath in them, how could there be such carnal froward and impetuous risings of heart? Now all this is, because they give both ears (like an unwise Judge) to one party, and do not keep one for the other also, to see what that can say; hear what the groans and desires of grace speak, as well as the sinful motions of the flesh within thee. Paul, Rom. 7. when he had largely discovered this combat of flesh, and the Law of the mind within him, yet doth never give the flesh the total predominancy over him; he maketh it but a part, and the inferior part, I know that in me, vers. 18. dwelleth no good; but lest this should be thought his whole self, he telleth us what he meaneth by that me, even my flesh, and concludeth the Chapter, So then with the mend I myself serve the Law of God, but with the flesh the Law of sin. Let the godly soul then in all its exercises, acknowledge this distinction: Do not say, thy whole self is carnal, because part is: Say not all the field is weeds, because some are in it.  
Secondly, Hereby we shall be able to prevent the end and drift of Satan, 
2. Hereby he may prevent the Devils end in troubling us.  who is so busy in these troubled waters. For what would he work out of all these confusions in thy soul, but to press thee to despair, to judge thy condition hopeless? Why should I wait upon the Lord any longer? To say as Cain, My sins are greater than I can bear; and he indeed doth hotly pursue it, saying, Are not such thoughts in thee? Do not such motions work in thee? Canst thou deny thy heart to be as it is? Now the godly soul answereth, I cannot deny but such foul stir of heart are within me: But I deny the consequence, that therefore I am all over carnal: I distinguish between that which is spiritual absolutely and completely, and that which is gradual, and in some measure only. It is true, I find the workings of sin, but I also find the workings of grace. Therefore avoid Satan, though thou mayest bruise my heel, yet in time, I shall break thy head.   

SERM. LXIII.  
What is to be understood by Paul's being pressed above measure; As likewise, how neither natural, nor moral strength can carry us through troubles in a gracious manner.  2 COR. 1. 8. Above strength. 
THe next particular to be considered in this Description of Paul's trouble, is the Aggravation of it from the Quality, It was above strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chrysostom observeth this differeth from the other. For a burden may be exceeding heavy, yet to some mighty man, it may not be above his strength. When Samson, Judg. 16. 3. carried away the gates of the City Gaza, with the posts and bar upon his shoulders: here was a burden out of measure heavy, no ordinary man could do so; but yet to Samson it was not above his strength. Thus it was with Paul, who may be called a spiritual Samson, for that heavenly might and power, which God had endowed him with; he is assaulted with a trouble, that was not only hyperbolically weighty, but also above his strength. Paul had no more power to stand under it. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth often signify that inward power and 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 twofold 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 wont 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 faithful, who will not suffer you to be tempted above what you are able, etc. 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 sin, 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 far 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 ways, 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 man's 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 profess: 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 trials for Christ's 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 faithful, etc. where every thing ingredient to it, is of admirable comfort, God is faithful. 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 loss, if thou shouldst perish. No husbandman will lay a greater burden upon his beast, than he can bear: Shall man be pitiful 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 dross will be purged away; and shall not God so faithful 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 soldier, who escapes out of the war 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 rejoice in it. And thus it was with Paul; this trouble, though so exceedingly presting, though for the present above his strength; yet see how much strength he feeleth at the latter end. This trouble did not overcome him, but he overcame by the trouble by the grace of God. For by this he was brought not to trust in himself, but in God, who did deliver him; and thereupon he concludeth, he doth and will deliver him. So that God never suffereth any trouble, though it be for the present never so heavy and burdensome, totally and finally to overcome a man, but at last he proveth even more than a conqueror. These things thus explained, Observe,  
That it's not the natural strength of any man, no not of Paul, that is able 
It is not the natural strength of any man that can carry him through all afflictions.  to carry a man through such afflictions, that God may exercise him with.  
Paul saith here, It was above his strength; not to complain, not to accuse God, as if he were too severe; but thereby to debase himself, and to give all glory to God. Thus Isai. 40. 28, 29. when the Church began even to despair under her long calamities, saying, Her way was hid from God, he took no notice of her condition. With what encouragement doth God speak, and that from this property in him? The Creator of the earth fainteth not, neither is weary. God sinketh not under the government of the world, nor the preservation of the Church. For if the Sun that hath run its course so many years, is not weary, but can perform it as swiftly as ever: Do we think God will be weary? But this is not all the comfort. As he hath this power, so he communicateth it to his weak people. To them that have no might, he increaseth strength. So that the more sensible we are of our own impotency, the more ready is God to put forth his power.  
To explain this, Let us consider,  
First, That the sense of the Doctrine is, That no man can bear any burden 
1. No man can bear all afflictions aright in his own strength.  of affliction in a gracious manner without divine assistance from Christ. Men may be naturally patient under great troubles; yea they may have that fortitude, as to be able to despise death itself; but all this is not done in a godly way. There is not the least temptation or affliction that cometh upon thee, but if God should leave thee to thyself, thou wouldst be broken under it; nothing but sin and corruption would manifest itself therein. Peter's case is abundantly known, a temptation did befall him, that was more than he could bear for the present, though he had a good issue out of it. Now this was a very little one in itself; Peter had not yet resisted to blood; It was but a Damsel, and some others that told him he was of Christ's company. Here was no arraigning of him, no impleading of him: Here is no sentence of death pronounced against him, and yet for all that he falls under it, and in a most dreadful manner denieth Christ. What will any one say here, Peter was pressed above measure? No: but from hence we may gather, That there is not the least, or most inconsiderable trouble that is, but falling upon thee in thy own strength, as Samson with his hair cut off, but it is able to overwhelm thee. Therefore in all thy exercises, consider thy infirmity: Know that to bear the least burden as a Christian, thou canst not do it, unless it be given thee from above. For if (john 15.) We are not able to do any good, separated from Christ; if we cannot perform any holy action without the help of grace, then much less are we able to bear any affliction graciously. Conclude then on this, That so great is thy sinful infirmity and impotency, that thou canst no more in a godly manner bear thy burden, than the lame Cripple could rise up, and take his bed, and walk, till Christ bid him, and gave him power to do it.  
Hence in the second place, All those opinions, which hold, That a man is 
2. All opinion that hold the contrary, are injurious to the glory of God.  able to resist the tentations of sin, whether by prosperity or adversity, so that they be not very extreme and grievous, without grace and strength from Christ, are very injurious to the glory of God, though never so much coloured with specious distinctions. A man cannot do the least good, or bear the least evil without God's power, in an holy manner: And (besides many Texts in Scripture) the reason is plain, Because the power of man, and supernatural objects have no proportion or habitude between them. Ordo Naturae, and Ordo Gratiae, differ as much as Heaven and Earth. For this reason the people of God are so earnestly to pray to God, that they be not lead into temptation. For let what temptation soever arise, if God leaveth thee to thyself, it will be to thy ruin.  
Therefore in the third place, Experience doth confirm it, That many men 
3. There is a great difference betwixt a natural and spiritual bearing of troubles  through the natural strength they have, are able to bear up themselves under extreme troubles. Therefore we must acknowledge a vast difference between a Natural bearing, and a Spiritual bearing of troubles: And it is the duty for every one to examine, whether Nature or Grace doth support. Rom. 4. 18. it is there said of Abraham, That against hope, he believed in hope; against natural hope, he believed in divine and supernatural hope. Thus the godly they do above strength with strength endure afflictions, above natural strength, with divine.  
But because many men naturally have patient dispositions; others stout and strong stomaches, it is good to know, whether Nature or Grace support thee. When Solomon saith, Prov. 18. 14. The spirit of a man will sustain his infirmities, but a wounded spirit who can bear! He doth by that give us a distinction of two sorts of troubles, The former External, such as fall upon our Body, Estate, or good Name. And now under these, many a man hath so much natural courage and boldness, that he will not shrink under them. But then  
The second sort is Internal, because of the guilt of sins, when the wrath of God falleth upon the conscience being now awakened and made tender; this he calleth a wounded spirit; and concerning this he saith, None can bear it. So that although for outward troubles, many men do with their natural power and strength go through them, yet a troubled conscience no humane power is able to bear, if God withdraw his helping hand. Cain cried out, It was greater than he could bear. judas was so overwhelmed with it, that he destroyed his own self. Oh then take heed of bringing a burden upon thy conscience, that is heavier than any weight! Poverty may be borne, misery and straits may be borne, but a wounded conscience, who can bear?  
In the fourth place, There is not only a great difference between the natural 
4. There is a difference likewise betwixt moral and spiritual bearing of afflictions.  spirit of a man to bear infirmities and a gracious, but also that moral virtue called Fortitude by Philosophers, which is so commended by them. They make Fortitude as a virtue, to lie in attempting difficult things, or bearing great evils for virtue's sake. The Romans boast of many such virtuous persons amongst them, and for patient enduring of bitter torments, what expressions do the Stoics delight in? They make all Philosophy to be in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sustine and abstine. Now although by their rules they would teach a man to bear afflictions, yet this is but a splendid sin. It's from Christ only we can be strengthened to such things. And Paul, Phil. 4. 12. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am instructed as in a secret mystery, to know how to abound, and how to suffer need. Wonder not then if you read of what fortitude and patience, even to admiration Heathens have excelled in, who yet were not strengthened by Christ: for vainglory and corrupt aims may make men contemn their lives; yea, and the Devil many times filleth such with boldness and presumption; as we see in blasphemous Heretics, who have showed great confidence in their death. For as the Devil, when he possessed the bodies of some persons, filled them with more strength than naturally they had, so that they have been able to break iron chains in pieces; thus when he filleth the hearts of men by Gods just judgement with impudence and mad undaunted boldness, they will willingly adventure any danger whatsoever. The Devil hurrieth such into danger, yea death itself, as he did the swine into the sea.  
Use of Instruction, to all that fear God, to humble themselves under every trouble God brings upon them; to go out of themselves, to acknowledge God's strength only. Say, O Lord, if I had no more power than my own, there is no cross I could bear; I am such a bruised reed, that I could not stand under any tribulation: Therefore I cast my burden upon thee; thou canst make me bear it, though of myself I cannot urge God: When thou feelest thy infirmities with that gracious promise, Isai. 40. 30, 31. All shall lose their strength, rather than the people of God. What? hath God given thee strength to love him, to believe in him, and hast thou no strength to suffer afflictions? Be strong in the power of the Lord, Ephes. 6. 10.   

SERM. LXIV.  
The natural fear of Death is not taken away by Grace. What are the Uses of it.  2 COR. 1. 8. Insomuch that we despaired even of life. 
THis last clause in the Text is a further Aggravation of the greatness of this trouble, which came upon him in Asia, and it is from the Event or Consequent; It was so great, that he could not escape death. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath an emphasis in the Preposition, and so is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that doth properly signify, When a man is indeed doubting and full of debates within himself, not well concluding what to do. Joh. 13. 22. Gal. 4. 20. but when this Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added it denoteth such a perplexing that a man cannot any way evade out of it. Therefore the Apostle, you would think, speaketh the contrary to this passage (as we showed he did seemingly to the former.) For 2 Cor. 4. 8. there the Apostle doth expressly say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word is used only there and in my Text. It may seem then a contradiction for the Apostle here to say, He was without all help or means, and there to say, The godly never are. But the answer is easy. For when in the Text Paul saith, He was without all help or means, he meaneth natural and visible; There was no outward way to help him. Not but that God might deliver him in a way he did not see or apprehend; and so indeed God did deliver him, as appear afterwards. Therefore when in that fourth Chapter he saith, The godly are never so destitute as to be without help, he meaneth so as to have neither divine or humane help. Even as in the same place Paul saith of the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are not distressed; yet 2 Cor. 6. 4. he saith, He was in necessities, in distress, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so 2 Cor. 12. 10.  
The word thus explained, the sum of his meaning is, That this trouble was so great, that it brought him into such a strait, that in respect of any humane help, there was a necessity of his death, and this fear of death did much afflict and assault the spirit of Paul. Some render the word taederet, so that Paul was even weary of his life, as if he desired to die, his trouble was so great. Some with our Translators, We despaired of life. But Beza doth willingly abstain from that word; therefore that which doth most express the significancy of the word, is such a perplexity and doubting in his mind about his life, that he could not see any ways to escape; he was like Jonah in the Whale's belly, out of which there was no visible way to be delivered. So that the word implieth these two things:  

1. That Paul was very anxious about his life, and was afraid of death.  
2. That flesh and blood did conclude there was no help for him, because outwardly there did not appear any. From whence we may observe this Doctrine,   
That Grace, though it be never so lively and active, yet doth not remove the natural fear of death. 
No grace removeth the natural fear of death.   
Grace doth not destroy nature. This holy Apostle, who is so confident of the love of God, and can triumph in all distresses, is yet afraid of death, is yet very solicitous about the preserving of his life. There is a natural fear of death, because there is implanted in a man a desire of self-preservation, so that to be without it would be a sin. And then there is a sinful fear of death, which ariseth from sin, or tendeth to sin. Now the grace of God doth at least in some measure conquer the latter, but it cannot overcome the former. Hence Jacob for fear of death, we see him in a great strait upon his meeting with his brother Esau, greatly praying to God to turn the heart of his brother, and also studying to mollify his spirit, with presents he sent to him. David likewise was very solicitous in the preservation of his life, when Saul did so bitterly pursue him. Yea Hezekiah, though he had the testimony of a good conscience, and could appeal even to God, That he had served him with an upright heart, and in truth, yet when the Prophet Isaiah declared to him, that he must die, it is said, He wept sore, Isa. 28. 2, 3. and at the ninth verse, we have a description of the bitterness of his soul under those fears. Yea the Lord Christ himself, In whom was found no sin, yet we find him greatly affected with the fear of death. And although he had a peculiar reason, because he tasted of death for our sake, and so did therein bare our sins, conflicting with the wrath of God due to us, yet there was included in this a natural fear of death. They that make Christ's fear of death only natural, and say, therefore he was more sadly affected with it, than any of the Prophets or Martyrs, because of the exquisite and tender constitution of his body, do greatly derogate from that work of mediation for us, and satisfaction, which was done by his blood to the justice of God.  
From these examples you see, that though grace can subdue sin, conquer lusts, overcome the Devil, yet it cannot totally take away the anxiety and fear of death, which is altogether natural, though the sinfulness of it may be mortified. But to this it may be objected, How could Paul be so solicitous about death, when Phil. 1. 23. he saith, He had a desire to depart, and to be with Christ? Yea he did not know what to choose, whether life or death, He was in a strait betwixt two, a desire to be with Christ, and a desire to live, that he might be serviceable to the Church? That this may be answered, it is good to take more exact notice of that place; for it is an admirable demonstration of the gracious frame of Paul's heart: lest the Philippians should think that he desired their prayers for himself now in bonds for the Gospel, as being too inordinately affected to the desire of life, he showeth what a blessed frame of heart he had obtained unto; even that if it were put to his choice, whether he should live or die. he should be straightened what to do; The desire to be with Christ on one side, did so affect him, and the desire of the Churches good by his labours on the other side did so much work upon him: where we may observe, that his desire to depart was not because he had troubles and calamities here, it was not because of the miseries and afflictions he met with, but want of love to Christ, That I may be with Christ, saith he; he doth not say, that I may have glory, that I may reign in Heaven, but be with Christ. Christ's presence maketh Heaven to be Heaven. Though Paul in this life was in Christ, yet he was not with Christ. Further, he doth not say merely, I desire, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Having a desire; it was a constant, settled, permanent desire in him, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cut the rope (as it were) and to set fail to Heaven, to return to him from whom he had his spiritual being. The Apostle then did not only desire to be with Christ, but he judged it the far better condition for him.  
Therefore we must distinguish of a twofold desire; there is a Natural Desire, 
The difference betwixt a natural and an elicit desire.  and an Elicit Desire. A Natural Desire is that which floweth from the mere principles of Nature, desiring to preserve itself; and this Paul could not but have as he was a man. Even as our Saviour told Peter, He should be bound, and should be carried whether he would not, Joh. 21. 18. that is, according to his natural will, otherwise according to his will as sanctified, did with readiness and joy go to the place of his Martyrdom. An Elicit Desire is that which a man putteth forth according to the principles of reason and grace, so that we may desire one thing with a natural desire, another thing with an elicit. A man that hath a putrified arm, doth with a natural desire will to continue his arm still in his body, but with an elicit desire following reason, so he willeth to cut it off: And thus Paul did with an elicit desire, so he willed Heaven and being with Christ, rather than to continue in the flesh.  
To amplify this, Consider, 
Propositions clearing the truth. 1. Man was not made mortal.   
First, That death is not according to man's creation at first, he was not made mortal or corruptible: But as the sentence of God doth witness, In the day Adam did eat of the forbidden fruit, he fell into a dying condition. It is true, The Question is of a large dispute, Whether Adam was made immortal or no? The Papists say, he was made mortal; and the Socinians they do more frowardly oppose this truth, affirming, Adam would have died, though there had not been any eating of the forbidden fruit. So that with them actual death was necessary before Adam's sin; only it became a punishment after. But Rom. 5. the Apostle at large showeth, That by one man's sin death came into the world. And Rom. 6. 23. The wages of sin is death. Death then being wholly against the natural institution: At first Adam had an implanted love of his life in him. And although his estate was so blessed, that there could not be place for any fear, yet had he been capable of losing his life, his love to it would have made him afraid of being deprived of it. This then is the great mystery, that the natural wise men of the world were ignorant of. Death they would not deny, they called it, The tribute of Nature, which all must pay; only they did not know the cause of it, they understood not how it came to se●se upon all mankind.  
Secondly, Seeing that death is thus connatural, and the effect of sin and 
2. 'tis sin that maketh death so terrible.  the Devil, Hence it is that which maketh Death far more terrible than otherwise it would be, is sin. Whatsoever bitterness and gall is in death, it doth chiefly come from sin, 1 Cor. 15. 56. The sting of death is sin. So many sins as thou committest, thou puttest so many stings into death to make it more dreadful. Could a man die, and have not any sin laid to his charge, though it would be pain, yet it would not be terror. When Aristotle calleth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The terrible of terribles. He speaketh of death as now it is. Now in death, as ordinarily men die, there is not a bare apprehension of the dissolution of soul and body, but there is the guilt of sin likewise interposing, whereby a dying man is usually terrified with the thoughts of what he hath done, and in Christians, what will become of them when they are dead. Animula blandula, quae nunc abibis in loca. Die I dare not, live I cannot; and thus his soul is miserably in agonies, and grievous tormenting fears, and all because sin is the sting of death. Oh it were easy to die were it not for sin, for hell, for judgement, were it not for conscience accusing and condemning. But this is it which maketh the thoughts of it so grievous and terrible. 
3. Christ came into the world to remove this sting of death, sin.   
Therefore in the third place, The Lord Christ came into the world to destroy and remove this sting of death. To change the nature of death that it should not be matter of terror, but of joy and comfort; being like Joseph's Chariot to carry us to the place of our hope and desire. Thus we have the Apostle insulting over death, 1 Cor. 15. 54, 55. Death is swallowed up in victory. Death doth not swallow the godly man, but he doth swallow that up: O death, where is thy sting? Thanks be to God which giveth us victory by our Lord Jesus Christ. Were it not then for Christ, what would become of a poor humbled sinner? What terror would compass him about? This powerful effect of Christ's death (for death overcometh death) is notably spoken of, Heb. 2. 14. That through death he might deliver them, who through fear of death, were all their life time subject to bondage. A learned man Cocceius understands this of the Jews especially, who because of those many Ceremonial Laws, they were in bondage to, were in continual fear of death, because the transgressing of many of those Laws God made capital, they were to die for it: hence they could not be, but in constant fear of death. But it seemeth more genuine to interpret more largely, as an effect of Christ's death to believing Gentiles, as well as to the Jews. It is from Christ only that the terrible thoughts of death can be mitigated, otherwise to a man not in Christ it is the beginning of hell.  
But in the fourth place, Though to the godly thus death is changed in its 
4. Yet howsoever nature cannot but tremble at the thoughts of it.  Nature. The Serpent hath its sting taken out; Moses need not run from it, it is only turned into a rod of a fatherly chastisement, yet Nature cannot but tremble at the approaches of it. The heart of that man, who is most heavenly, though he would gladly be in Canaan, yet he is not willing to pass through this wilderness to it; he would be clothed with immortality, but is unwilling to put off this garment of the body. We would be happy, but we would not die. As children cry for a new garment to have it on, and yet cry while it is putting on: so greatly is the love of life, and the fear of death engrafted 
Of what use the natural fear of death is. 1. Hence men do more patiently endure afflictions.  in the very heart of a man. And so far as this fear of death is only natural, not immoderate, it is of great use. For  
First, Hereby men do more patiently abide under their afflictions. As long as it is not death, they do the more willingly bear it. Lament. 3. 39 Wherefore doth a living man complain? If a man be greatly punished for his sins, yet if God keep him alive, he hath cause to be more patient. Thus Satan thought (Job 2. 4.) Skin for skin, and all that a man hath he will give for life. Therefore he would have Job tried in that. Fear then of death is a mercy, because hereby men may the more readily sit down under other afflictions that are not so bad as death. When therefore men come to such high discontents as Ahitophel, because his counsel was neglected: or such despairing terrors of conscience as Judas did, that they choose to die, yea to make away themselves. This as it is an heavy temptation and desertion from God, so it argueth that by the fear of death, men do patiently abide under their distresses; but when they care not for this, they voluntarily throw themselves into the flame of hell.  
Secondly, The natural fear of death is of great use in this respect, That 
2. It keeps men out of many sins.  it doth keep men from the committing of many sins, which otherwise they would securely offend in. Hence God appointed in the Law, the punishment of death for many sins. And Rom. 13. the Apostle biddeth him that doth evil, be afraid of the powers, Because they bear not the sword in vain. It is therefore the fear of death that maketh men keep within bounds of righteousness and honesty. It is not the fear of God, nor the fear of hell, nor the fear of sin itself, but a bodily corporal death that restraineth men from sin. So that if men come to that height of obstinacy, as not to fear death, they are prepared for any impiety, Vitam qui contempsit suam tuae Dominus est. When the Devil would persuade Eve to sin, he telleth her, She shall not die; he giveth her hopes of life.  
Thirdly, The natural fear of death is thus far advantageous, That it maketh 
3. It makes a man more thankful for the mercies of life.  a man more thankful for the mercies of his life, for his food and raiment, which go to the preservation of his life. Therefore a godly man doth make advantage of this fear of death, to stir up himself to all thankfulness, to look up unto God, as knowing, That in him only we live, move, and have our being. It is also from this fear of death, that the godly are more quickened to improve the day of grace; to be working while it is called to day. Those that had made a Covenant with death, they grew desperate, Let us eat and drink, for to morrow we shall die, whereas rather to have concluded, Let us pray, mourn rnd repent, lest to morrow we die. If therefore the godly are at any time greatly dejected with the fear of death, the thoughts of it are a great temptation, they sadly complain, that they cannot conquer those slavish thoughts; the memory of death is bitter to them, they cannot take any joy, when they think of it: Let them, among other things remember, to turn this water into wine by faith: Let them make an advantage of this natural infirmity. Dost thou fear to die? Then be more thankful to God for the days and years he hath given thee in this world. Dost thou fear to die? Oh then be fruitful, live holily, make a good use of thy health, that so when death shall come, it may be only death thou shalt grapple with, not death and sin also, death and the anger of God with it. Death enough is terrible, do not thou make it fuller of horror.  
Fifthly, This natural fear of death is very difficultly kept from being a 
4. The natural fear of death is very hardly kept from being sinful.  sinful fear. It is very hard to regulate and order it aright, so that in some respect or other it doth not go beyond its bounds. It's hard so to fear, and not to over-fear. Even the most godly have found this fear of death to be a great snare to them; They have not done the good they should have done, because of this fear: They have gone against conscience, wounded their spirits, because of fear. Abraham, though he was the Father of the faithful, yet did use sinful equivocation with Abimelech about Sarah, from which many sad evils might have been committed, and all was this sinful fear of death. Though a godly man be allowed to have a natural fear of death, yet he must take heed of a sinful fear. This hath brought many into such grievous sins, that the fear of their consciences about God's anger, about hell and damnation, have quite swallowed up the fears of death, at last the greater fear hath devoured the less. To whom are woes and wounds of conscience by apostasy and forsaking of Christ, but to those who have too excessively been afraid of death? As we see in Peter, and many others. Our next work therefore is to show, when the natural fear of death goeth beyond its bounds, and becometh sinful.   

SERM. LXV.  
Of the natural and sinful fear of Death: How to discern between them; and from whence the sinfulness of that fear proceedeth.  2 CO●. 1. 8. So that we despaired even of life. 
THis last aggravating particular in the description of Paul's trouble in Asia, hath been explained, and in some measure enlarged. The sum whereof was, That grace even in a Paul, doth not wholly remove the natural fear of death. Grace doth regulate and direct Nature, but not extinguish it. Stoicism and Christianity differ as much as Heaven and Earth. Not to fear, not to grieve about due objects in a due manner, is a sin, not a virtue. But though grace doth not extirpate this natural fear of death, yet it subdueth and conquereth the sinful fear of death. Our natural fear doth quickly become immoderate, and so offensive unto God. Therefore the proper work of grace is to mortify this, that it may not be over-fearing, that this fear may not prove a temptation to sin.  
Our work therefore in the next place, is to direct a Christian in the discerning between a Natural fear, and a Sinful fear, that he may know what is of 
There is a natural fear of death in all, but in some more, in some less.  mere nature and what is of corrupt nature. Only it is good to take notice of this:  
1. That a natural fear of death may be in some more, and in some less, from the very constitution and temperament of their body. Some are very fearful by their very natural complexion, and to such death is more dreadful than to others, who are of a more bold and stout constitution: Even as some are more prone to anger than others; so some are more prone to fear than others; and this being a natural passion, they cannot conquer it, no more than grace can change the temperament of the body. Only to the godly, such a natural fear is sanctified: They go out of themselves, they depend much upon God. And therefore some who have been assaulted exceedingly with fears in the times of persecution, suspecting their own selves, that they should prove perfidious to Christ, and Apostates, have found unexpected courage and boldness, because they have gone out of themselves, and trusted in God only. These Lambs have proved Lions. Hence the Scripture, antidotes and comfortable promises against this fear, Isa. 53. 4. Say to them that are of a fearful heart, Be strong, fear not. Yea we have a precious promise to the godly, that under Christ's government and protection over them, jer. 23. 4. They shall fear no more, nor be dismayed. If then the godly find himself of a fearful disposition, that it is a natural passion tyrannising over him, let him pray for the sanctification of it, that God would turn it to his good; and many times such are preserved from those wounds of conscience, and those sad falls, which those that are more presumptuous and self-confident do fall into. As there is thus a natural passion of fear about death in some more than in others, so also sometimes (by God's permission) the children of God have been assaulted by it as a peculiar temptation, and that improved by Satan. So that whereas there are several kinds of temptations, whereby the Devil doth molest and disquiet the godly, sometimes by blasphemous thoughts, sometimes by fear of committing that unpardonable sin against the holy Ghost, etc. So sometimes it is by a daily and constant fear of death, such a persuasion of death doth fall upon them, and that accompanied with much distracting fear and tembling, that it takes away the comfortable enjoyment of all those mercy's God bestoweth upon them. This hath been the case of many of the children of God, and the Devil's design is by these unprofitable and needless fears, to keep them from that service, which otherwise they might do for God. For as Timber too moist, and not well dried, will deceive the builder, and not support the house, as it is expected: so neither can a Christian, amazed with such dividing fears, do God that service in his place, as he ought to do. These are like worms in the wood, that at last eat up the heart of it. Such therefore that are buffeted with these temptations, they have no other ways to take, but to fly unto God: He is the Jehovah, who can give power and strength to them, as was done to Daniel, in his great amazement, and unto the Scripture, as a directive Rule, from whence he may wisely observe many remedies against such preposterous fears. Let him also possess his soul with this as an undoubted principle, That the Lord bindeth him in this chain (as it were) to prevent other sins that he may boldly venture upon; and that these fears continually annoying, are a means to keep off some great sins or others. They are like barking curs, that keep off thiefs, when they hear such a noise within.  
These things premised, Let us now consider, When, and wherein the fear of 
When the fear of death is sinful. 1 When it becomes a snare.  death doth manifest itself to be sinful. And  
First, When it becometh a snare to a man, so that by it, he either commits some sin, or omits some duty. When the fear of death hath this influence upon thee, then know it exceedeth its limits. Thou fearest men more than God, thou fearest death more than hell and damnation, Prov. 29. 25. The fear of a man bringeth a snare. When it bringeth a snare upon thee, conscience saith, Do not this; the Word of God saith, Do not this; but fear of death saith, Do this, than this becometh very sad in the issue; as you see it was in Peter, fear made him deny his Master. So in Abraham, and Isaac, though so great examples of holiness, yet fear of death put them upon lying and dissimulation. Now to sin for fear of death, is a most absurd and irrational fear; to fear the less, and not to fear the greater. Thou dost not fear to be damned, yet thou fearest to die. How fully doth our Saviour convince us of the folly of this fear? Luk. 12. 4, 5. I say to you my friends. Though the Disciples had this comfortable title and encouraging relation upon them (what could be greater than to be Christ's friend? Will Christ forsake his friend in adversity? Shall any have cause to say to Christ, as Absolom to Hushai, Is this thy kindness to thy friend?) Yet how ready are they to fear men and death immoderately? Therefore he exhorteth them, Not to be afraid of men, who can kill the body, and after that have no more than they can do; but I will forewarn you whom you shall fear. They need premonitions about it; the object whereof is, God who hath power to cast into hell, which he redoubleth, yea I say to you, fear him. So that by this place we see, that it is a most and unreasonable fear, to venture the damnation of our souls for fear of death: Yet how often hath this been done? but sometimes it hath proved so dismal, as in Spira, and others, that the guilt of sin, and the terrors of God's wrath falling upon their conscience, have so greatly overwhelmed them, that the fear of death hath been quite put out by a greater fear. They have desired death, yea they have hastened to it, by offering violence to themselves. As the fear of death is thus sinful when it putteth thee upon sin: so when it maketh thee omit any duty that God requireth; thou darest not confess God and his truth in the midst of a perverse generation; thou darest not be valiant for the truth, nor plead for righteousness, this fear is excessive. Love to God, love to his glory should cast out the fear of death. Observe then thyself in dangers or temptations, how thou findest thy fear to put thee upon sinful compliances or omissions, and presently, as Jehoshaphat in the midst of a battle being in great danger, cried out unto God for help, so do thou to be delivered from this sinful fear, that is a deadly enemy encompassing thee about.  
Secondly, Thy fear about death is sinful, when it is immoderate and disquieting 
2. When it is immoderate and disquieting.  of thee, so that thou dost not walk with a cheerful quiet and calm spirit. So that although it may not put thee upon any sinful or unlawful enterprise, yet if it fill thee with anxieties, with trepidations, so that it depriveth thee of that Evangelical joy and peace; in this excess it is a sin. All that are truly godly, Being justified by faith they are to have peace in their hearts; yea they are to rejoice always in the Lord; but the inordinate fear of death causeth this Sun to be in an eclipse: and as men subject to swooning fits, or convulsions, cannot go with that courage and confidence up and down, as those who are freed from such distempers; Thus also the slavish and immoderate fear of death putteth millstones about our neck, is a continual Ephialtes upon the soul, filleth the spirit with heaviness, whereby that Evangelical life and Gospel-conversation that we are called unto, is seldom or never exercised. Observe then thyself, doth such fears of death make thy soul full of tumults and distractions? Doth it oppose any Evangelical grace, or retard the Spirit of Adoption upon thy soul? Then humble thyself, know thou sinnest against God, and pray for the mortification of it; and this thou art to do, though it doth not make thee put out thy hand to any evil way; though it doth not make thee omit any known duty. For as worldly and distrustful cares, though lodging only in the heart, are greatly displeasing to God, though we do not thereby fall into covetous and unjust ways, yet the very cares and distractions of the heart are forbidden, as appeareth by that reproof given to Martha, by our Saviour himself, Luke 10. 41. Martha, Martha, thou art troubled about many things, but one thing is needful. Thus it is also in fears, though thou art not instigated thereby to unlawful ways to preserve thyself, yet the distractions and divisions of thy heart are offensive to God. Therefore as the Apostle saith, Phil. 4. 6. Be careful in nothing, but let your requests be made known to God. Let prayer rebuke all storms and tempests of sinful cares, so in nothing be fearful, no not about death itself, but commit thyself by prayer to God, to whom the issues of life and death do belong  
Thirdly, This fear of death is sinful, when it excludeth better and more profitable, and seasonable fear. The Scripture doth frequently command a fear 
3. When it excludeth much profitable and seasonable fear  of God, and the serving of him with godly trembling, Psal. 2. 11. Yea the whole work of grace is expressed in this, That God will put his fear in our hearts, Jer. 32. 40. If then this fear of God did more prevail and rule in our hearts, we should not fear diseases and death so much as we do: The fear of God would put a due moderation upon all the powers of the soul: This would regulate the fear of all other things, so that we dare not fear otherways than God hath commanded, than this natural fear is compatible with gracious fear. For as our love to the creatures must be animated and regulated by our love to God, so that we are never to love any thing, that thereby our love to God may be abated or diminished: Thus it must be in fear, we are never to dread any thing further than it is consistent with the fear of God; therefore it may fall out sometimes, that the fear of God may justly put us upon the fear of death, as when we walk negligently, coldly and formally; when we do not make up our daily accounts with God; when we do not make our daily peace with God, with renewed repentance and faith. If we live in this manner, than we have good cause to fear death, because we are unprovided for it, it seizeth on us before we are prepared; and the fear of God may justly put us into this fear of death. For we know how great, holy and just God is, how dreadful his appearance will be at the day of judgement; and all that we can do, it must be done before death; then the night is come, and none can work. To repent, to bewail our unprofitableness, our neglect of the seasons of grace in hell, will then be as unprofitable, as Esau's tears when he had lost his birthright. There is therefore a just and holy fear about death, lest it should take us not doing the work of God; lest it should come so unexpectedly, that we be forced to cry out with him, Inducias usque ad mane! O spare me till to morrow! Let one live another day to make peace with God, and the fear of God will put us upon this fear, as the Apostle said, 2 Cor. 5. 11. Knowing the terror of the Lord, we persuade men. Thus it is here, Knowing the terror of the Lord, that he is greater than our hearts, that if they condemn us, than God will much more; This will put a fear of death upon us, because that is nothing but the presenting of our souls in his presence. We read Judg. 6. 23. and in many other places, when God made any glorious apparition, the persons who beheld it were so amazed and stricken with the sense of their imbecillty, that they thought they should die presently; and shall not the thoughts about death, that it's the dislodging of the soul and bringing it immediately before God, strike much terror into us? This holy and reverential fear about death is laudable, and is the fruit of the fear of God; but when this fear of death maketh thee fear God the less, or hindereth thee in the service of him, than cast this Hagar out of doors.  
Fourthly, The fear of death is sinful, when it doth proceed from a sinful cause. 
4. When it proceeds from a sinful cause, as from 1. An inordinate love of life.  If the fountain be bitter, than the stream is bitter. Now there are these sinful causes of the fear of death.  
1. When it proceedeth from an inordinate love of life. An excessive love of life doth always beget an immoderate fear of death. So that we may judge of the sinfulness of fear by the sinfulness of love: If thy heart be not mortified and crucified to the world, if thy heart be not loosened and weaned from earthly comforts; and this maketh thee afraid to die, this is sinful. It is a fundamental qualification required in every Disciple of Christ; he cannot be Christ's, unless he be above the love of all things, Matth. 10. 37. He that loveth father, or mother, or life itself, more than me, cannot be my Disoiple. Why then art thou so afraid to die? Is it because thy heart is so dearly engaged in such relations, to such creatures? Be humbled for this, and reform.  
A second sinful cause which floweth from the former, is, The want of love 
2. The want of love to God.  to God, and to Christ. Thy desire is not with Paul, To be with Christ; thou dost not judge this best of all. Not to be willing to die upon this account, must also be very sinful. Do we not pray for the Kingdom of God? Are we not to look for, and hasten the coming of Christ? Are we not to be as pilgrims and strangers in this world? Now if these things were real upon thee, though thou couldst not avoid a natural fear, yet thou wouldst greatly subdue a sinful fear.  
3. There is a sinful cause of the fear of death, When we produce those actions, 
3. A sinful life.  and live such a life, which will justly make death terrible. Thou complainest, I am afraid to die, I dare not think of death, and why? Thou dost put stings into death, thou increasest the guilt of thy conscienne, by living without repentance and reformation; and than it is no wonder if such a sinful cause make a sinful effect. Sin less, keep thy conscience clear, and then thou wilt fear death less.  
The last sinful cause of the sinful fear of death, is, Want of faith in Christ, and this even the godly are subject to, though they live holily and unblamably, 
4. Want of faith in Christ.  though they have kept a good conscience towards God and men, yet they have sometimes uncomfortable fears about death, because they do not look upon Christ, they consider not that Christ hath conquered death. So that now every Christian may with Paul triumph, Death is swallowed up in victory, O death, where is thy sting? 1 Cor. 15. 54, 55. but want of faith depriveth of this holy comfort and boldness. See then if thy want of faith maketh thee fear death; and consider that if so, this is very injurious to Christ, as if still death were not subdued, as if death had conquered Christ, and not Christ death. Faith will make thee see a loveliness and another nature in death, than what it had at first.   

SERM. LXVI.  
The truly godly may sometimes pass false sentences upon their own Persons and Actions, and Gods dispensations towards them.  2 COR. 1. 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead. 
THe second Doctrine remaining from the clause of the former verse, viz. That the children of God judge otherwise, while they attend to second causes and humane helps, than they do, while they look to the power and promise of God, will come in very seasonably, as a branch of that general useful matter, which this Text will afford us.  
Come we therefore to the consideration of it.  
1. It is a further amplification of this trouble which came upon him in Asia, and that is the most extreme and highest aggravation that yet hath been used, which is expressed in the beginning, We had the sentence of death in ourselves.  
2. It is illustrated from the wholesome and saving end of this trouble laid on him, It was not brought upon him by God for his destruction, but his spiritual good. His soul might have been in danger, if his body had not been. He might have perished spiritually, if he had not been in danger of perishing temporally.  
Now this blessed effect of his trouble is set down:  

1. Negatively, That we might not trust in ourselves.  
2. Positively, But in God. Described by a suitable property, Who raiseth the dead.   
Let us begin with the aggravation; his trouble was so great, That he had received the sentence of death in himself. This is more than the clause in the precedent verse, for there it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was in such a doubt and perplexity about his life, that he did not see any way to evade; but here he is positive, he comes now to make resolute conclusions, He must die, He had received the sentence of death. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used here in this place only in the New Testament. The Verb from whence it cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Budeus showeth to have two more eminent significations; the one is, to separate and secerne one thing from another; in which sense I do not observe it used in the New Testament. It useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense, even as humane Authors also do most frequently. 1 Cor. 1. 15. The spiritual man judgeth all things, by searching and judging he cometh to discern the truth from error. The other signification is to answer, in which sense it is always used in the New Testament. Favorinus in his Lexicon maketh this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former is a bare simple Answer made to any Question; the later is an Answer by way of defence against some accusation. The proper word for an Answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Luke 2. 47. Luke 20. 26. Joh. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldom used for an Answer, yet Stephen showeth out of Suidas an expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like that à secretis, one whose office was to answer requests. Hence some translate it answer, as it is in the margin. But the most genuine translation is sentence; for so Hesychius expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom Favorinus followeth verbatim in this, as in many other particulars. It is true Heinsius on the place maketh the word in a contrary sense, to signify an answer or inspiration from God, secretly assuring of him that he should not die; like that Act. 24. 24. Fear not Paul, such answers were by the Urim and Thummim. So that in his sense it should imply God's suretyship or undertaking for his preservation: But the other is more generally received, and the following words argue such a sense.  
The word than doth signify a sentence passing upon him, That he must die. This he had received; but from whom? Not from God, for God delivered him, nor from the Magistrate, there was no such Decree that we read of against him: Therefore it was only from his own fears, his own thoughts, which maketh him say, He had received it in himself. You see then, that God's thoughts were others then Paul's. Paul absolutely concluded he should die, but God had purposed the contrary. From whence observe,  
That the godly themselves are sometimes greatly deceived about God's administrations 
The godly are sometimes deceived about God's dispensations towards them  to them.  
They are apt to err in their judgements about God's dispensation. They gather such conclusions, and make such inferences as are wholly opposite to God's intentions. Though it be said that the people of God do communicate with Christ in some measure, as with his priestly and Kingly Office, so with his Prophetical, as if they were able to know the mind of God in many things, yet we must take heed that such a principle doth not draw us into spiritual delusions. For nothing is more ordinary even to a godly man, then to take his strong affections and vehement conjectures for impulses and inspirations from God. Paul in this trouble did absolutely conclude, He should die; he had past this sentence upon himself, but God had determined otherwise.  
I shall handle this truth more generally than the Text doth intend, yet including that also. And  
First, Herein the heart of a good man doth deceive him, in that he is ready to 
1. A godly man may sometimes be deceived in his advice to others, which he may think is of God, when it is not.  give such advice to others sometimes, which he may apprehend is of God, and yet it ariseth from humane persuasion only. Those that are godly are constantly and judiciously to examine, what is humane, and what is divine in them; what cometh from God, and what from their own spirits. Sad and miserable have the deceits of many been in this case. No wonder it may be so with a godly man. For it hath sometimes fared thus with those, who besides the spirit of sanctification, have also been endowed with prophetical illumination. Nathan, 1 Chron. 17. 2. bid David do all that was in his heart, when he purposed to build an house to God; but we see afterwards God did forbid it. It is true, there were in the Old Testament false prophets, who did wittingly and willingly sin, pretending they had a word from God, when it was only a lying spirit in them; but of such we speak not. Yea we read of a true Prophet of the Lord, yet pretending a word from God, when he did wilfully dissemble all that while, 1 King. 13. 18. For when a Prophet had command from God not to eat or drink in his journey; This other Prophet persuadeth him to eat, saying, An Angel of God spoke to him for that purpose. Here was a great temptation to the former Prophet to eat; it could not but work some scruples in him. So that from this instance Divines do argue, That it is lawful for a man to go against scruples. But because the Prophet did not, but was persuaded against God's former command, therefore he was severely punished. But this instance is not fully to my purpose; only from that example we may see, That the corruption in man inclineth him to make pretences from God to get the more credit. Even as in Paul's time, some pretended the Spirit and Revelations about the day of judgement. But the example of Nathan is wholly to our purpose; and therefore all that fear God, are to pray for an exact judgement, to discern between things that differ, and that more in ourselves than others. For such is our self-love that we are difficultly brought to know the truth: As a sensible object put immediately upon the sense, hindereth it in its operations. We see Paul very imitable in this thing, 1 Cor. 7. in answering that case about marriage, which the Corinthians had propounded to him. Hence vers. 10. & 12. how careful is he to distinguish between that which he had from the Lord directly, and was his expressed will, and what he advised as a faithful Officer in the Church, Not I, but the Lord, saith he. Hence he concludeth his Discourse in a most humble and modest manner, calling it his judgement, only adding, I think also that I have the Spirit of God. Though you must know, that in all this Paul was acted infallibly by the Spirit; he speaketh not as an humane Author in this thing.  
Secondly, The godly are deceived, when they have some prepossessed principles of error in them, and then think Gods dispensations are to abet and countenance 
2. They are deceived when they thin●. God's dispensations are to abet some errors which they may be fallen into.  them. This hath commonly caused great mistakes, whereby men have thought they had God's approbation to their deceits. We see this plainly in the Disciples, this false principle they had imbibed, that the Messiah would come as a temporal and external King, to vindicate their Nation from all the bondage they were under. Therefore when Christ speaketh of his Kingdom, and his Glory, when he speaketh of being exalted, they apply all consonantly to their false principles. Upon this mistake the sons of Zebedee come to ask Christ for the chiefest places of honour in his Kingdom, and upon Christ's Ascension in Heaven, Act. 1. 6. when he had for forty days together been speaking of the Kingdom of God to them: Then they asked him, Wilt thou at this time restore the Kingdom of Israel? Here you see how much even the Apostles, the first fruits (as it were) of the Spirit were decived; But what was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what was the deceitful foundation in this building? Even a carnal and an erroneous persuasion about the temporal dignity and honour of Christ. Take then much heed that the first concoction be not nought, that there be not Laesum principium, some principle received, that thou must not so much as question the truth of it; and then according to this thou makest many false and erroneous conjectures about God's proceedings to thee.  
Thirdly, Then the godly are very apt to be deceived about God's ways to 
3. When they judge of God after outward appearance.  themselves or others, when they judge of God after outward and humane appearance. When they expect that God should do, as some high and mighty Monarch of the world would do. We see hom Samuel, a man so highly proficient in the fear of God, and all integrity, yet when he came to choose out the man God had designed for the Kingdom, how quickly he mistook, and was at a loss, 1 Sam. 16. 6, 7. For when Eliab came into his presence, he said, Surely the Lords anointed is here. But then observe how God did reprove his humane judgement, when he said to Samuel, Look not upon his high stature, for the Lord seeth not as man seeth, adding also the ground of it, because man judgeth by outward appearance, but God judgeth the heart. It is true, the godly have this promise, that many things shall be manifested to them, which to others the Lord will not reveal, Psal. 25. 14. The secret of the Lord is with them that fear him. Hence we have that notable expression to Abraham by God, when he was purposed to destroy Sodom, Gen. 18. 17. Shall I hide from Abraham the thing that I will do? and one reason is, because he will command his children, and his household to keep the way of the Lord. We have likewise a very comfortable expression which our Saviour useth to his Disciples, John 15. 15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth, but I have called you friends, for all things I have heard of my Father I have made known to you. From this it is, that some eminently godly men have been endowed with a prophetical spirit, and have used much boldness in prayer to God, as that known expression of Luther's, Fiat voluntas mea Domine. In Savo●●r●la likewise, even Machiavil did acknowledge a Divine Spirit in him: Many things he foretell, which came to pass, and had bold access to the throne of grace, as if he had been another Moses, speaking to God face to face. In his Homilies upon Micah he hath wonderful assertions about his predictions. But extraordinary privileges, and that in some cases only, must not be extended to all. When the glory of God, and the good of his Church is concerned, God doth come with more familiar discoveries of himthan at other times. But though this be so, yet the godly are many times deceived in themselves and about others, and that because they judge according to outward appearance.  
Fourthly, Then are the people of God apt to be deceived about themselves, 
4. When they give too much credit to their zeal and affections.  When they yield too much, or give too much credit to the strong affections, and raised zeal, as they think, for the glory of God. In such particulars they have many times failed as men, yea so as they have sinned thereby, and offended God. Thus Peter did exceedingly fail, Matth. 16. 23. when out of his great affection to his Master, he said, Master, save thyself; What a severe reproof did his humane affections meet with? Get thee behind me Satan, for thou savourest not the things of God, but of man. Little did Peter expect such words for that which he thought was his good will, if not piety to Christ. The like also we find in those Disciples, Luke 9 55. when they would have fire come from Heaven to be avenged on the Samaritans, because they would not receive Christ; for there Christ gave them a check, saying, Ye know not what spirit ye are of. They thought that to be a Divine Spirit, they thought the same heavenly breathing and motion to be upon them, as was upon Elias; but (alas) they did not know what spirit it was. We find also Paul deceived, or at least forbidden in some passages which he thought greatly promoting the glory of God, Act. 16. 6. Paul was forbidden to preach the Word in Asia, which implieth a desire and an attempt in him to do it. And vers. 7. Paul essayed to go into Bythinia, but the Spirit suffered him not. And often he purposed to come to the Churches he had planted. And although he saith in one place, 1 Thess. 2. 18. I Paul would have come to you once and again, but Satan hindered; yet Satan could not have hindered, had not God permitted him. So that though Satan hindered Paul sinfully, yet God did hinder him justly, and for wise ends. Which instances show, what vehement affections the godly may have, and that as they think for God's glory, when yet God disposeth far otherwise. So that as God may sometimes for just and holy ends let false prophets speak truth, as Deut. 13. 1. a false prophet or dreamer may tell a thing which may come to pass, and the Lord suffer this, to tempt and try his people. Thus Balaam, though a wicked man, and a Sorcerer, did prophesy of the happy things that were long after to come upon Israel. Yea the Philistims Priests and Diviners, did by God's special permission, 1 Sam. 6. direct to such means about the Ark, and order strange ways about the milch Kine, to discover whether their evil was of God, or not; and all this proved successful. As (I say) God may for wise and just ends suffer the Devils instruments to foretell that which is true, and speak aforehrnd of things that shall and will come to pass; so on the other side, God may sometimes hide things from his own people, yea his own Prophets, so that they may not know them. As Elijah told Gehezi, The Lord had hid from him what the Shunamites grief was. The people of God then are to walk in all humility; and as they are not to believe every spirit, but try the spirit of others; so also they are not to believe their own spirit, but to try that.  
Fifthly, The people of God are apt to be deceived about themselves, thinking otherwise than indeed it is, and that about the frames of their heart, in 
5. They may be deceived in the frame of their own hearts.  respect of the workings of grace. As Paul received a sentence of death upon himself, so sometimes the children of God, a more terrible sentence upon themselves, even that they are damned, that they are castaways, that God hath forsaken them, that they have no true grace, that all their Religion is but hypocrisy. Even these sad decrees the godly in their temptations do receive in themselves; but God doth not pass this sentence upon them, neither doth the word of God; it is their deceived and tempted heart. Thus also it is for grace, they many times are deceived, thinking they can do those things for God, which when put upon the trial, they cannot. As Peter thought, Though all men should for sake him, yet he would not. Oh how little do the godly know of their hearts, how mutable, how contradictory to themselves? And all because they think that is not in them, which indeed is. As there are dangerous Rocks in the Sea, when you would think by the waters that cover them all were safe and harmless. It was this made David so affectionately cry out, Psal. 19 Who can understand his errors? Cleanse me from secret sins; and thereupon prayeth, Keep back thy servant from presumptuous sins. Remember that in thy heart there are secret concavities and windings, that it will put on many shapes and forms, seeming an humble heart, when it is proud, an heavenly heart, when it is earthly.   

SERM. LXVII.  
The People of God often pass false judgement upon the dispensations of God towards them. The Reasons from whence this false judgement proceeds, with Rules to prevent it.  2 COR. 1. 9 But we had the sentence of death in ourselves, that we might not trust in ourselves. 
WE have observed from the first part in this Verse, That even the godly themselves are apt to be deceived about God's dispensation towards them. They make false conclusions because they err in some premises. It remaineth that after some general and remote instances, we come to insist on that which the Text affordeth, viz.  
That then the People of God are deceived, when they judge of God's 
God's people are deceived when they judge according to sense not saith.  dealings according to sense and humane helps, not according to God's power and his promise. And with this deceit the Children of God are frequently overtaken. How often do we find David in many of his Psalms thus deluded? what false conclusions doth he many times make about himself and his affairs, and all this did arise because he limiteth God to his own thoughts and expectations; if God remove not such impediments; if his helps come not in before such a time, than they conclude all is hopeless. It is said of the people of Israel, that they limited the holy one of Israel, Isa. 78. 41. And wherein did this appear? The Psalmist spoke of it before, viz. Can God furnish a Table in the Wilderness; They grant he provided water for them even out of the Rock the streams overflowed: But can he give bread, can he give flesh also? Oh blind and foolish unbelief, Is it not as easy for God to provide bread as water in a dry Wilderness! but they limited God to their own thoughts and ways. Now this sin of limiting God to such humane helps and ways as we propound to ourselves, doth insinuate very much into the hearts of those those that are godly. What was that expression of David, I shall one day perish by the hand of Saul, but bitter fruit from that bitter root? Oh how often do the people of God in their extremities say, Can God furnish a Table in the Wilderness? Those millions of thoughts which eat thee up in a dividing distrusting way, how shall this difficulty be overcome, how shall that want be supplied, what if God suffer such a thing to be, then where am I? Is not all this to say, Cen God prepare bread in the Wilderness? And this way Paul's desponding thought in this trouble. The extremity is great, death is at hand, there is no way to escape it; but that which deceiveth him, is because he looketh only to sensible helps, he considers the instruments, not the hand in which they are. This is a very secret insinuating sin, and therefore the godly are more diligently to watch and pray against it, that it do not at any time overcome them. Take heed of living by sense, The Apostle disclaimeth such a life in the behalf of the godly, 2 Cor. 5. 7. We walk by faith, and not by sense. Did faith make us overlook instruments, second causes and all Creatures, how certain and constant would the hopes of the godly man be? The Sun would always go down upon a peaceable fixed, serene frame of heat; but when faith prevaileth and for that composeth the soul, and maketh it like the Rock, which though one wave after another fiercely assault, yet that abideth in the same place still; so though conditions alter, though unheard causes and helps be mutable, yet because God is the same, and the promise is the same, he therefore continueth the same: Let then the Children of God examine and search their hearts more in this particular, see if the cause of all thy disquietness, of all thy troubles and fears do not arise from this, that thou art deceived, that thou passest false judgement upon thyself; certainly the Devil is enemy enough to thy comfort, he endeavours to seduce thee and deceive thee; Do not thou join with him against thy own true and solid comfort. But let us proceed to examine the grounds of this truth. And  
The first is, Because the godly are apt to be hasty and too quick in judging 
Reasons. 1. Because the godly are too hasty in their judge.  these things. They do not consider and well weigh all things together. They do not compare God's promises and his providences together; They do not set God's word and his works together, Insipientis est aspicere ad pauca, they cast their eyes only upon that which is discouraging. They look upon the dead womb and not on the power of God, and this inconsiderateness makes them pass false judgement, Psal. 31. 22. I said in my haste I am cut off from before thy eyes, and again Psal. 116. 11. I said in my haste all men are liars. You see what hasty and sudden thoughts and words may come from those that fear God. Oh do not judge in thy rashness, do not conclude this or that in thy haste, but consider, debate and compare all things together. Moses though so meek a man, and the faithful Servant of God, yet in a sudden haste spoke unadvisedly with his lips. Examine then, whether most of those thoughts whereby thou hast wronged God and wronged thyself, have not risen from unadvised hastiness. Thou sayest in thy haste, God forsaketh thee, thou sayest in thy haste, thou shalt be undone.  
2. Another reason why the godly are so apt to be deceived in God's administrations, 
2. Because of their fear and anger wherewith they are too passionately transported.  is because they are apt to be passionately transported with anger and fear; and these are like a misty foggy vapour to the Sun, that doth obnubilate it, and obscure the light. When David doth conclude he is cast off, and cut off, he doth not only this in his haste, but in his passions also. It is anger maketh him say so; it is grief maketh him say so; his spirit is often troubled, leavened, and overwhelmed within; so that as when the water is bemuddied, we are not able to see those little stones in the bottom, which when clear we might do: Thus it is here, when the heart is moved with fear and grief, when it is in sad commotions, than it is no wonder if it judge erroneously, anima sedendo & quiescendo sit sapiens. Let reason and wisdom, or faith, rather meet thy passionate heart, as Abigal did David, and this may prevent many sad things, which prove a trouble to thee afterwards: let it therefore be thy wisdom when thou art ready to give this censure, and pass that sentence about thy affairs, or God's dealings with thee, to stay till the heat and commotions of thy soul be over: fear and anger and grief, these are ill counsellors; erect such a Tribunal in thyself, as they say that of the Areopagite was, no man was to move the affections by any Rhetorical endeavours, lest thereby the judgement might be perverted.  
3. Therefore the godly may misjudge and conclude contrary to what God 
3. From the want of spiritual wisdom.  intendeth, because of the want of that spiritual skill and wisdom, which is requisite, when we are to inquire or determine about God's proceedings. Clouds and darkness saith the Psalmist, Psal. 29. 7. are round about his pavilion, and as his essence is a light that none can draw nigh unto; so also his administrations do far exceed our natural capacity, and therefore we are not able to comprehend his counsel and ways. Now although this be so, yet as the Scripture is a Directory to us, how we are to conceive of his nature, so it doth also teach us how we are to understand his actions. The Scripture is a Key that doth in some particulars even open the deep things of God; and as Samson out of love did disclose to Dalilah such secret things, that none else did or could know, so (setting aside many imperfections in the comparison) doth God out of his love to his Church reveal to them, wherein his strength lieth, how she may prevail with him, which way if she take, she is sure to have good acceptance with him; but to receive this, there is a Heavenly wisdom and skill required. When the Apostle 1 Cor. 2. 14, 15, 16. made a distinction between a natural man and a spiritual as to their judgement and discerning, (for by the natural man cannot be meant a weak Christian, as a late Writer would have it, which is the greater wonder, because those of his way (I mean the Arminians,) think they strongly conclude Paul doth not speak Rom. 7. in the person of a regenerate man, because he calls himself carnal, and yet this Author though of the same judgemen with them will by a natural man understand a babe in Christ, or a weak Christian.) The Apostle (I say) making this distinction between these two, saith, The natural man receiveth not the things of God, because they are spiritually discerned. Now there must be always some proportion between the faculty and the object. The eye cannot see music, nor the ear hear colours, nor doth a Beast understand reason; but then the spiritual man having received the Spirit of God, he judgeth all things, and such have the mind of Christ. There is then that Heavenly and holy wisdom which if we receive from above, if we plow with this Heifer, we are able more exactly and certainly to judge of God's proceedings then otherwise we could do; for as God giveth it to his people to understand the mysteries of the Gospel, when they are hid from other men's eyes; so to the godly it is impart given to understand the ways and works of the Lord, that thereby they may prevent those delusions or deceits which otherwise they are liable unto. Whereupon it is, that because in this particular as well as in other, we know but in part, we have heavenly wisdom but in part. Therefore it is that we do so often miscarry. As in all civil Government there are arcana imperii, secrets of state, which only the wise favourite is admitted unto, the single and credulous Subject he believeth the pretences and appearances of things. Thus God also, though in a wise and just manner hath his secrets in governing of his Church, he proceedeth in such methods that to the judgement of flesh and blood do appear very improbable and unlikely ever to produce any blessed end; and hence it is that the carnal wise men of the world are so often taken in their own craft, and wherein they deal not only proudly, but wisely, God is above them; whereas if they had understood the method of God's proceedings, they would not have been found so foolishly to fight against God: but the godly have Scripture wisdom and prudence, and therefore are not wholly in the dark, but while they follow them, are kept from those bogs and pits, which others are very ready to fall into; we may instance in some of those Divine Maxims of state. As  
1. The understanding of this truth will prevent much false judgement, viz. 
Rules for the preventing of false judgements concerning Gods dealings with us.  When we consider that God delights to carry on the great things of his Church in a contrary way to humane thoughts and expectations, let us instance in that main foundation of all our comfort and duty; Christ Crucified with the benefits and effects flowing from him. Was not this the master piece of God's wisdom, and power, and mercy, yet how contrary and unsuitable to the judgement of flesh and blood, for God to be made Man, and Man not in a glorious external way as the great Potentates of the world, but in a most abject and ignominious way; and then by such an accursed and reproachful death, to procure our pardon of sin, and acceptation with God; it hath so much absurdity in it to flesh and blood, that to the Jews it was a stumbling block, and to the Gentiles foolishness. Non pudet, quia pudendum omnino credibile, quia prorsus impossibile. What the thoughts of men were about Christ, while working out our redemption, appeareth Isa. 13. 2, 3, 4. There is no beauty that we should desire him, he is despised and rejected of men, we did esteem him smitten of God; So that generally all the Nations of the Jews were deceived about a Messiah; yea the Disciples themselves were full of prejudices in this Point. This then is God's way to do the great things of his Church, in a super-humane way; So that even then when the things themselves are not supernatural, yet the manner of accomplishing them is wholly above nature. What therefore God speaketh in one case to his people about the pardon of sin, Isa. 55. 8, 9 is true in all the rest of God's administrations, My thoughts are not as your thoughts; For as the Heavens are higher than the Earth, so are my ways higher than yours. By this it is plain, that a Dwarf is as able to reach to the Heavens, as we are to comprehend God's ways; so that whatsoever God doth for thee whether body or soul, it is a mystery. All will be wonderful, and marvellous in thy eyes; As he said that was not worthy the name of eloquence which did not beget admiration in the Hearers; So the Lord accounteth of nothing as beseeming his Majesty which may not put the soul in admiration: possess thy soul with this principle, and thou wilt not be often in thy complaints; I looked for this and hoped for that, but God hath taken away that I never dreamt off.  
2. Another Rule is, That when God hath promised to do any thing for his people, yet he doth for the most part seem to go contrary to it, especially at first, as when Abraham was promised a great Posterity; David a Kingdom, they met at first with nothing, but what did make against these, so that his providence did seem to gainsay his promise. Now if this be not known, how quickly will the godly be deceived. The world was a great Chaos and confusion before it was made so glorious as now it is.  
3. This will prevent mistake also, when we consider, That God doth usually hide himself and deny help, till every thing be desperate, and then he cometh to help. When the poor cripple that lay so many years, and could not be put into the Pool, said, I have no help, than Christ healed him; Christ did not provide Wine at the Marriage Feast till all was spent; Moses cometh when the ●aske of brick is doubled; in the Mount the Lord will be seen. Would not this truth alone deliver thee from many conclusions, as if God had forsaken thee, and would be merciful no more. What if Christ do with thee as that Woman of Canaan to put thee off, to call thee Dog? Is it not to provoke thy faith and importunity more?  
4. The Heavenly Artist remembers this Rule also, That God will sometimes alter his ordinary ways, do things because of his sovereignty and prerogative. What Disputes and different thoughts had Job and his friends about Gods dealing with him in his particular, wherein both Job and his friends were at a loss; only Job spoke more rightly than they? Yet God discovereth his greatness and Najesty to Job, thereby informing of him that he did not sufficiently consider his own weakness, and Gods infinite greatness.  
5. And lastly, God delights to put his people upon a life of faith, and that in temporal and spiritual mercies, The just shall live by his faith. This faith doth exalt God and debase man; now saith and sense they are opposite, one flieth up to Heaven, the other crawleth on the ground; and therefore the most believing Christian is the least erring. As the Astronomer judgeth not by sense, but his Artificial Instruments, of the celestial bodies, and that maketh him not deceived: Thus judge by faith, speak by faith, conclude by faith, and then thou wilt not fall into the Ditch.   

SERM. LXVIII.  
Of humane and divine Trust, and of the true and proper Objects of our Confidence.  2 COR. 1. 9 That we should not trust in ourselves, but in God, which raiseth the dead. 
THe trouble which came upon Paul in Asia being described in several aggravating particulars, the next thing he intends, is to inform us about the holy and gracious end which God intended in all this. The Lord's purpose was by this heavy exercise to bring Paul off from all self-confidence, to wean him from all humane props, to teach him to depend upon God alone. Even Paul though so great a proficient in holiness, who doth propound himself a pattern for others to follow, yet he needeth this self-emptying, he is prone to have some secret confidence in himself, and therefore God as the wise physician provideth some bitter pills to kill such Worms as these. The last spiritual enemy which grace is to destroy in a regenerate man, is self-dependence: so hard a matter is it to be wholly wrought out of ourselves, that God may be all and we nothing. The final cause therefore of this trouble we have here most divinely described by Paul, which is set down first Negatively, That we might not trust in ourselves, Then Positively, but in God, with the reason of it, he raiseth from the dead; Let us consider the Negative that we may not trust in ourselves. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used sometimes in Scripture of a divine trust, and sometimes of an humane, of a divine trust, Heb. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will trust in him, Eph. 3. 12. In whom we have access 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with confidence. 
Two sorts of trust, humane and divine.  In the Old Testament the expression of trusting in God is often used, so that by this word is excellently described one act of faith, whereby the soul sinking as it were under difficulties doth firmly and powerfully lay hold on Christ. Thus the grace of faith putteth us upon the renouncing of all the wisdom, power, and excellency of Men and Angels, to judge every Creature, but an easy shadow in comparison of God. This fiducial resting of the soul on God by faith, is constantly to be put forth in all spirituals and temporals of the soul; it is indeed à spiritual and supernatural lesson, very hard for flesh and blood to learn, which useth to swim with bladders, to walk with clutches, to have always some humane and earthly prop or other; but yet God doth teach his people this mystery, and acquaints them with this Heavenly art to trust in him only, and not in any Creature. This fiducial resting of the soul is made by some Learned Men to be only an effect of ●aith. The papists make it an act of divine hope. But the most Orthodox do maintain that this is an essential thing in faith, yea that the greatest perfection of faith lieth not in knowing, or giving firm assent, but in confidence; and therefore by this they do chiefly define it, although it may be granted that there is also a confidence, or trust which is produced by faith, as that place Ephes. 3. 12. seemeth to intimate, where we are said to have confidence by faith. There is then a divine trust, which is nothing but faith, whereby the heart of a godly man is enabled under all discouragements though the Fig tree fail, though the Olive tree blossom not, to depend upon the Lord; yea with Paul to know how to abound and to want, because it is not Creatures, not this or that condition which supports him, but God alone, and therefore the goodness and power of God being always the same, his heart is the same. This is like an Ark to him in the midst of waters. This trusting in God must be while we have means, as well as when we have them not; so when we have outward supports, its hard to know whether the heart doth rest on them or God only; But of this more in the Positive part.  
2. There is an humane trust on confidence, and that is either in a good sense or a bad sense: A good sense, as when the Apostle writing to believers, doth often profess his confidence in them concerning their faithfulness and perseverance Gal. 5. 10. 2 Thess. 3. 4. Which confidence (unless Paul spoke as having the gift of discerning of spirits) was within the bounds of humane principles, and so not like that confidence which a man may have about his own estate, as when Paul saith of himself, Heb. 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we trust we have a good conscience, for this confidence is either an act of faith, or the sense of it in the soul. In the next place, the Scripture speaketh of an humane confidence, but in an ill and sinful sense, as Luke 18. 9 When the Pharisees are said to trust in themselves, and Rom. 2. 19 some were confident they were leaders of the blind, and yet lived in evil ways, so Phil. 3. 3. There is a putting confidence in the flesh, which was a sin, that Paul was highly guilty, of while a Pharisee, and that which did chiefly keep him off from faith in Christ. Now it is this humane sinful trusting in ourselves, that the Apostle here speaketh of, and which God would prevent in Paul. From the end of God then so graciously intended in Paul's trouble, two things are observable.  
1. That self confidence or trusting in ourselves, is a sin so highly displeasing to God, that he doth often chastise his people in an heavy manner 
Selfe-confidence a great sin.  to prevent it.  
2. That even the most eminent of the Children of God are very prone to trust in themselves. Concerning the first, it will be very useful to open the nature of this self-trusting, it being a sin secretly involved and latent in our breasts, that without much spiritual illumination and sanctification, we are not able to know when we are guilty of it. To clear therefore the nature of it, we are to consider:  
1. That a man being a very infirm and weak miserable thing, is therefore necessitated to trust in some thing or other. Our very trusting doth denote 
Propositions clearing the nature of self-confidence.  our great impotency; for God because he is omnipotent, wise, alsufficient●, and happy in himself, therefore he cannot trust in any, he is able to bring about what he willeth; but the rational Creature, even because a Creature, whether Men or Angels, do necessarily put their trust some where; so that what the 
1. All Creatures necessitated to trust in something.  centre is to the stone in its motion it is restless till it come thither; Thus the soul of a man is in restless motions and constant trepidations till it fix itself upon that object it trusteth to, and when it is there, the soul is no longer in motu, but in quiet. The very nature then of trusting, and the actings thereof do proclaim thy inability and insufficiency. It is because thou art a depending Creature, and not like God all-sufficient, that thou art necessitated to trust in some thing without.  
2. This trusting by original sin is horribly corrupted and perverted as well as the other actings and powers of the soul, for it is wholly perverted 
2. Our trust is corrupted by original sin.  in respect of the object. We trust in that, we ought not to do, setting a Creature in the room of God, and thereby become guilty of secret, but horrible idolatry, and that which is the true and adequate object of our trusting, that we neglect. Insomuch that there is no man living till regenerated, that doth put his trust in God, but trusteth in man, in the second causes, in his own self. Thus like a Worm he is always crawling upon the ground, and therefore if the Creatures and humane helps are removed from him he looketh upon himself as undone, he hath no more hope abiding in him. This argueth the Creature, not God, is the object of our trusting; whereas there ought to be the same object of faith, and trust (I speak as these are divine acts, not of humane faith and hope) and therefore as we may not believe in any but God; so neither trust in any. Every thing that is divine and supernatural, must be terminated upon God himself. Therefore we say that the Church of Rome by her principles can teach no higher a faith than what is mere humane, because the ultimate motive, in which they resolve their belief, is the Authority of the Church, which though they would make a divine motive, yet cannot by any more than humane. This it is in practicals as well as doctrinals. A man carried by no higher principle than nature, can never trust in any thing but a Creature. There is required as much supernatural and divine influence to trust in God, as to the exercise of any other grace; yea in some respects more. But man being so enslaved to lust, and to a concupiscential love of the Creature some way or other: Hence it is that a great part of his sinfulness against God is in perverse and corrupted trusting, which is a sin that doth not make such a terrible guilt and noise in the Conscience of a man; but it is that which is almost the life and vigour of every sin. All sin is therefore committed because a man doth trust in some Creature or other, and that admirable choice way of Evangelicall Righteousness of Gospel's justification, yea and the whole treasury of riches of grace in Christ, is opposed by no sin, so much as a self righteousness; as we see in Paul before his conversion: Paul was no profane man, no lover of excess and riot, his conversation was very holy and unblameable as to the Law. But his selfe-trusting, his self-righteousness made him a greater enemy to the Gospell-grace, than any propaneness did most enormous men.  
3. Our trusting and confidence being naturally thus put from God the right 
3. Hence our trust is placed upon many false objects.  object, hence it is that it emptyeth itself into many streams, insomuch that we have as many sinful confidences almost as there are Creatures in the world. As the Prophet told the people of Israel, that his gods multiplied according to their Cities, they had as many Idols as such places; so we may enlarge it about carnal confidence, and say, it is according to all the Creatures and comforts we do enjoy. Insomuch that when our Saviour said Mark 10. 24. That it was impossible for such who trust in riches to be saved; the Disciples cry out, Who then can be saved? signifying thereby, that every man hath somewhat he doth trust in, as well as the rich man, his riches: And because particular things do most affect, let us instance in some things which are commonly made the objects of men's trust. And do you apply which of all these thy heart is fixed upon by trusting in it; for thou wilt find whatsoever it is beside God, it will prove a lie to thee; and as they did by imsultation say to Christ, he trusted in God, let him save him; so this will be a true derision at the day of judgement to every man offending this way. Thou didst trust in the power and favour of men, let them save thee from Hell, let them free thee from damnation. Another he did put his trust in his wealth, he boasted himself of that, now let thy wealth save thee, let that make thee escape those everlasting torments if they can. Every man hath some thing or other in his heart he trusteth to, as the Ivy that textilis silva, a weaved wood, as Tertullian calls it, cannot grow without some Tree or Wall to lean upon; so neither can the heart of a man move or stir without dependence upon some Creature or other. They did in their Sacrifice for the Muses and Learning offer Ivy to Apollo, to show that Learning would not or could not grow without civil encouragement; yea and the Scripture doth often compare the Church of God to a Vine, and amongst other reasons this may be one, because the Vine cannot grow unless something else bear it up. It is not like other Trees that bear up themselves. Thus both the world and the Church of God, one is like a Vine, the other like Ivy. They cannot like the earth be centred on nothing, there must be suppeditaments to bear them up. And because a natural man wants the life of faith, which would settle him on God only; therefore he runeth out to innumerable Crutches to help himself with; as some Creatures for want of blood abound with many feet to help them in their motion. Now the Scripture doth suggest most of these to us. And  
1. Which is indeed the worst of all, is, When a man trusteth in his own wickedness, and beareth himself up with that. There are such Sons of 
1. Some trust in their wickedness.  Belial, such monsters of impiety, that do only comfort and support themselves with the iniquities they have committed, Isai. 30. 12. Some are there shrapely reproved for trusting in oppression, in perverseness, and fraud, and stay thereon: An expression the Scripture doth much delight to use, when it speaketh of trusting. Here you see because men are subtle, and powerful, and successful in wickedness, they are apt to trust in this; but see what bitterness will be in the latter end, Verse 13. Their iniquity should be like a Wall swelling out ready to make a breach, when a man thinketh to lean on it, presently it falleth and overwhelmeth him. The Psalmist also Psalm 62. 10. speaking of the vanity of men even in the highest degree, he adviseth them not to trust in oppression and robbery, in unjust and sinful ways. Not to say with him in the Poet, Virtus mihi numen, & ensis, quem teneo, My Manhood and my Sword is my God; for how often hath God by tragical instances in the world made it appear that such mighty Nimrods' had no more than à Spider's Web to trust in: To trust then in sinful ways is the highest degree of folly.  
2. The Scripture informeth of another sinful object we are apt to trust 
2. Humane power and strength.  in, and that is humane power and strength. Who would not think, that where the greatest might is, there is the greatest cause of confidence. Yet how often doth God enfeeble the greatest power, and blast the greatest strength, and all that men should not trust in themselves. God would have the Symbol of Sampsons' strength to be in his hair, the weakest part about him, that so he might see his power was from God only. How often doth God complain of Israel of his sinful confidence? Isaiah 36. 7. They would go down to Egypt, they would rest in the Chariots and Horses of Egypt; when yet they were but flesh, and not spirit. Nothing that is weak must we lean upon, lest it break under us, Psalm 146. 3. Put not your trust in Princes, and the reason is, because his breath goeth forth, he returneth to the earth, Jerem. 17. 5, 6. You have there a curse pronounced against every one that shall trust in man; the unpr●ofitableness also and ill success of all such trusting in man, yet how natural is this sin to us. To think if we have the favour, the help of those who are great in the world to trust in this more than in God, though it be such a sin that the Scripture doth scarce speak more terribly against any other. There is a political and civil Idolatry, as well as a spiritual and ecclesiastical one; and never did superstitious souls more devoutly pray to their Saints and adore those Images than these do flatter, and attend upon such humane helps and powers, that may outwardly advance them. As it hath been the high impiety of some Potentates in the world to arrogate a deity to themselves; no less impiety is it in inferiors to depend upon them for their help as if they were Gods, and to fear to offend them more than God himself.  
3. Another sinful way of trusting, Is when we put our confidence in our 
3. Wealth.  wealth and riches and such outward greatness. It is so hard to have riches and not to trust in them, that what our Evangelist calleth having riches, Mark calleth it trusting in them. It is the mighty work of God's grace, if thou dost not trust in these, when God maketh them increase, and not to say of them as the Israelites of their molten Calf, these are thy gods O Israel. Hence it is that Paul 1 Tim. 6. 17. will have the Ministers of God deal with great zeal and boldness to such; Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God. Though they be uncertain riches; though they make themselves wings and fly away; yet how apt are we to put trust in them, but God is the living God, always the same; whether thou art living or dying, he is the same God; for this end covetousness is called Idolatry, Col. 3. 5. There is no rich man, unless made humble by grace, and rich in God, but his wealth is his God. No godly man can so heartily trust in God, as he doth in his wealth. Job was forced to purge himself from this sin, as that which could not stand with integrity. If I have made Gold my hope, or have said to fine Gold thou art my confidence; If I have rejoiced because my wealth was great, Job. 3. 25, 26. If Job had done thus, he must have acknowledged than he had been an Hypocrite. Take heed then of this close lurking sin. It would be endless to reckon up all the external objects that we may sinfully trust in. Therefore the next kind of sinful trusting to be named, is concerning that which is spiritual and more subtly carried on; for Paul could not trust in himself after this manner, he had no outward power, nor wealth to put confidence in. It was therefore something more close and refined.   

SERM. LXIX.  
What are those secret and inward objects, that men are apt to place their Confidence in; and wherein even the Saints themselves may be guilty of that sin.  2 COR. 1. 9 That we should not trust in ourselves. 
THe Lord (we heard) doth so greatly abhor self-trusting, that the end of these manifold troubles which are brought on the godly, is to mortify and kill this sin.  
There are two streams into which this sinful trusting doth empty itself.  
The first is External and visible, such as power and riches; for this may be called trusting in ourselves; partly because we look upon them, as ours; and partly it is opposite to trusting in God.  
Thesecond stream into which sinful trusting conveys itself, is that which is Internal and invisible; and of this Paul doth principally speak. So that it will be very useful to inquire into those secret and soul-things, which a man may put his trust in. No man can live without trusting in some thing or other, any more than a man can walk without legs, or a bird fly without wings: But of all trusting, those are most dangerous and unobservable, which are put forth about that which lieth latent in us. And 
What are those inward things, which a man is apt to trust in. 1. In his own heart.   
First, The Scripture speaketh of that sinful trusting, which every natural man is in an high manner guilty of, and that is, To trust in a man's own heart. Pro. 28. 26. He that trusteth in his own heart, is a fool. Now is not the world full of such fools? Yea the Church of God? Is not every unregenerate man this fool? Can you persuade him that his heart is naught, that he is in a state of gall and bitterness? What is the reason, that under so many powerful discoveries out of God's word, every hearer doth not wring his hands, smite upon the breast, cry out, he is undone, he is found out to be a sinner, he cannot flatter and deceive himself any longer? Whence (I say) is it, that most do sit so sottishly, so securely and senslesly under the preaching of the Word? Is it not because they trust in their hearts? They thank God they have a good heart, their heart is right; and all this while, if they did truly know, what true grace meaneth, and how short they come of it, they would be amazed, and not able to open their mouths for their justification any longer. And the truth is we may call this the damning sin. This is that which destroyeth soul and body, that though men are afar off from the way of grace, though they wallow in their lusts, yet they trust in their hearts for all this. Prov. 21. 2. Every man's way is right in his own eyes, but the Lord poudereth the hearts. It is no matter what thy thoughts, thy persuasions are, but how doth the Lord account thee? Men are subject to a twofold great mistake:  
1. They mistake about the Nature of Godliness, they understand not what it is, how high and rare a thing that few do attain it; They take civility for godliness, they take the outward performance of religious duties for godliness; they take some sudden pangs and fits of devotion for godliness: Thus they judge copper to be gold. But  
In the next place, if they do understand what it is to be regenerated, how great a matter it is to be a New Creature, than such is their self-love, that they presently apply it to themselves, and do believe they are such ones. For this end is that duty so often commended, To commune with our own hearts, to try and search our own hearts. For this end we are informed of the deceitfulness and desperate wickedness of the heart, that no man knoweth it, that God only knoweth it. Thou boastest of thy heart, thou trustest in thy heart. Ah poor deluded wretch, thou knowest not what a sea of evil thy heart is; till grace shine into that dark dungeon, thou canst never perceive the loathsome lusts that crawl there. Pray therefore to be delivered from this heart-trusting, as from hell itself. It is this that is the Beelzebub sin. This maketh thee shut thy eyes, stop thy ears, harden thy heart; and therefore till this root be pulled up, no preaching, no Ministry can do thee any good. For the first thing done by converting grace, is to take away this trusting in ourselves, and in stead thereof to work an holy despair in ourselves. This the Spirit of God doth by convincing of sin through the Law: by this we see ourselves a sinful people, and a cursed people; we are also convinced of our impotency and insufficiency to help ourselves. By this we are convinced that it must be the righteousness of another, even of Christ himself, and not our own, that we must appear in, when we approach unto God. Till therefore thou art in this heart-trusting way, as long as this good persuasion and secure thoughts are in thyself, thou art wholly out of the way to Heaven. This is not the way to Christ; if thou art not wounded, the good Samaritan will pour no oil into thee; if thou dost not judge all things husks, and seest thyself ready to famish, there will no entertainment be given to thee at thy father's house. Oh than that the Spirit of God would in a mighty and powerful manner fall upon such sinful considers, that he would shake the very foundations of their souls. For as long as this self-trusting a bideth in thee, thy condition is incurable; if the heart be deceitful above all things, why dost thou believe it above all things? Thou believest thy own heart more than God's word, more than the Ministers of God. No man doubteth of his heart, none questioneth or examineth his heart, and therefore cometh not to the Word preached, to have that purged, to have that cleansed, but takes it for an undoubted principle, that his heart is good already. But how cometh it to be good? When was it made good? by nature it is full of evil, and therefore it can never be sanctified, but by the grace of God effectually working by the Ministry.  
Secondly, The Scripture instanceth in another object of sinful trusting, that 
2. self-righteousness.  is secret and close, but also very dangerous, and that is in the righteousness we conceit we have; and this was the great pharisaical sin. This was the Camel's bunch; this made them stand in such immediate opposition to Christ, that they rejected his Person and Offices; They did not look upon themselves as sick, and therefore would not admit of a Physician. And oh that this sin had been like Jonah's gourd that sprang up for a day only, and presently was consumed; but it is a sin that passeth from one generation to another, to put confidence in their own righteousness, to seek to be justified by the works they do; Doth not this reign in Popish spirits, in all formalists, in civil and moral men? Do they not look to be saved, to be justified by their works of righteousness and charity? How often doth the Scripture thunder against this sin? And indeed well it may, for it maketh ourselves our own Christ's, our own Saviour's. It maketh Christ to die in vain. Now how natural and imbred a sin this is, appeareth by the Jews, Rom. 10. 3. They went about to establish their own righteousness, and would not submit themselves to the righteousness of faith. Hence because this sin did so reign in the Pharisees, our Saviour spoke that excellent Parable, Luke 18. 9 concerning a Publican humbling himself, and sensible of his unworthiness, as being justified rather than a Pharisee; He spoke this (saith the Text) to certain who trusted in themselves, that they were righteous. And why doth our saviour make those blessed, that mourn, that are poor in spirit, that hunger and thirst after righteousness? but to show in what a blasted and cursed estate they are, who put any trust in the good works they do to be justified by them. You see then by this, how dangerous and damnable a thing that common sin is, which every civil, every just and righteous man is apt to lean upon; if his eyes were opened, and his heart made tender, he would not dare to eat, or sleep, or stay one night in it, as good and safe, as now he believeth it to be.  
Thirdly, Another object of this sinful secret trusting, is in spiritual or 
3. Church-priviledges.  Church-priviledges, or Ordinances, that we have more than others. This is also like the Psalmists plague, which destroyeth at Midday, thousands fall dead into hell, because of this religious trusting in privileges and Ordinances. They trust in them, not regarding what holiness and godliness God doth require of them. How palpably did the Prophet Jeremiah reprove this in the Jews, Jer. 7. 4. Trust ye not in lying words, saying, The Temple, the Temple of the Lord are these; but amend your ways, and your doings, as vers. 3. When the Prophet exhorts them to repentance and reformation, than they plead, The Temple of the Lord, and the Ordinances. This is so enticing a sin, that in the Christian Church many were persuaded by false Teachers, That unless they were circumcised, and kept up the Rites of the Ceremonial Law, they could not be justified. Therefore the Apostle speaketh excellently, Phil. 3. 3. We are the circumcision, which rejoice in Christ Jesus, and have no confidence in the flesh. When it cometh to this, that thou dost not trust in Duties, or in Ordinances, but in Christ, in them then art thou a true worshipper of God in the Spirit. In the same Chapter Paul layeth upon his own heart, what trust and confidence he once had in his being a Jew, in being circumcised, in his legal righteousness. But when it pleased God to reveal Christ to him, What, doth he trust in these privileges any longer? No by no means, for he accounts all things but dung and loss in comparison of that righteousness which is by faith in Christ. Is not this likewise an universal predominant sin amongst Christians? Do they not trust in their Christianity, in their prayers, in their Baptism, in receiving of the Lords Supper? They put confidence in these things, as if they were God and Christ. Neither have the Ministers of the Gospel less work to do with Christians in this respect, than the Prophets had of old with the Jews. Insomuch that then only we come to be a spiritual people, when we can discern between Ordinances and Christ in the Ordinances; when we look upon Duties as the field, and Christ as the pearl hid in that field. When we look upon the Ordinances as the hem of Christ's garment we touch, but we look for virtue to come forth from Christ himself. But when shall the Ministers of the Gospel persuade in this matter? How long will it be ere you put a difference between doing a duty, and trusting in a duty, between presence at an Ordinance, and enjoying Christ himself in that Ordinance. And thus far men destitute of true solid grace, may yet have some external apparent righteousness, and other spiritual objects to rest upon.  
Let us in the next place consider, Wherein a godly man, yea an eminent Paul may become guilty of trusting in himself. For seeing God hath taken that way for our justification, which is wholly to take us off ourselves; and 
How even a godly man may be guilty of self-confidence, by trusting, 1. In his spiritual gifts.  the Gospel-grace is therefore exalted, that we may be debased; how can it come about that the dregs of this sin should still be polluting the most holy man? But  
First, Even a Paul, an eminent godly man, may sinfully trust in those spiritual gifts and assistance, which God hath vouchsafed to him rather than others. This spark of fire will quickly kindle in tinder. Hath God given a man great gifts, great abilities in prayer, great enlargements above others: It must be the great work of grace to keep this man humble and low, so as not to trust on them. 2 Cor. 12. 7. Paul there declareth what wonderful honour God had vouchsafed to him; he was lifted up to the third Heaven; he had abundance of revelations. So that God did in many extraordinary ways communicate himself too Paul. But could Paul be thus lifted up upon the pinnacle, and his head not turn round? Can he drink of this wine, and not be giddy? No, he is in much danger; and therefore observe what way God taketh with him at the seventh verse, Lest I should be puffed up above measure, there was given me a thorn in the flesh, a messenger from Satan to buffet me. What this was is greatly disputed by the learned; to be sure it was so heavy and burdensome a temptation, that he prayed to God often, That it might be removed, but God would not take it off; and the reason is twice declared, Lest I should be puffed up above measure; what is this but to have confidence in his gifts and revelations with those extraordinary dispensations of God's love to him. If then the green Tree be so apt to receive these sparks of vainglory and selfe-confidence, what shall the dry Tree do? Examine then thyself, the more God's assistance is with thee, Art thou the more lowly in thy own eyes? Dost thou find an holy fear and trembling under these approaches of God to thy soul? Art thou affected at these wonderful workings of God upon thee, as Peter, when he saw that great miracle about the fishes, presently to remember his own sinfulness: Or as those in the Old Testament, who when they had any glorious apparitions of God vouchsafed to them, were so considerative of their own frailty and imbecility, that they generally thought they should die immediately? Thus the more Gods gifts abound in thee, dost thou the more go out of thyself? And think, now I am in a temptation, the Devil is ready to puff up with self-content, and so to make these great gifts to become a snare to thee; to turn these earrings (as it were) of gold, into an Idol to worship it. This is the reason (say some) why Ezekiel is so often called Son of man, because of those great visions he had in reference to Jerusalem. And Daniel likewise is once called the Son of man, for he had great revelations concerning the Church of God. Now this Title of Son of man might greatly debase him under those great privileges. God seldom useth his people as great instruments in his service, but he doth something or other that shall be like a Memento esse hominem. Even as that hand of Moses, in the stretching out whereof so many miracles were wrought, was affected with a Leprosy, that so the power might be given to God, and not to Moses. Thus God doth wisely mingle gifts and infirmities, dispenseth glorious privileges, and manifold chastisements, that so the balance may descend downwards, as much as it ascends upwards: That a gracious man should have that true in him, which is said of the Element, In tantum ascendit, in quantum descendit.  
Secondly, A godly man may sinfully trust in his Graces, in his Holiness, 
2. In his graces.  in his faith, and love of Christ. So that what the pharisaical man doth about his apparent and external holiness, the godly man in some measure may do about his real graces. Insomuch that many times they have not the reward of a duty, and the comfort of it in their own hearts, by secret pride and confidence arising in their heart after they have done. Therefore as pure motives are to begin, so be sure in the same to conclude thy holy duties. Let not the Dragon devour the child as soon as it is borne. Take heed of that Euge Bernarde, benedicis. Thou preachest well, thou prayest well, thy heart hath been as thou wouldst have it. For this is the danger of self-confidence, it breedeth out of holy duties; other sins are committed, because of sinful temptations; but here poison is sucked from the sweet herb, and thy evil ariseth from thy good. No wonder then if the godly have many exhortations, To work out their salvation with fear and trembling. Not to be highminded but fear. Though they stand, to take heed lest they fall; for they are apt to trust in their own strength, and their own power; and this maketh way for their fall, as in Peter, Mark 14. 31. He would not believe he should deny Christ, though the Lord told him he would: Yea the more vehemently he affirmed he would not, though he should die: Yea, saith the same Evangelist, Likewise also said they all. They were all confident as well as Peter, though not so much; yet as Peter did grossly deny Christ, so all the rest fled from him. By this you see how dangerous it is to put any trust in our own graces. Remember that place Ezek. 33. 13. If a righteous man trust to his own righteousness, and commit iniquity, etc. By trusting to himself he begins to fall.  
Let then the Use be even to those who are most godly, to take heed and watch against this subtle sin that may be in thy heart, that may creep into thy graces, into thy duties: When thou thinkest thyself most free, even than may it have the greatest hold upon thee: Others sins come like a roaring Lion, this like a glisteriug Serpent. In other things thy sins hurt thee, here thy graces and duties make thee fall. Hezekiah humbled himself in his sickness, but in his mercies, his heart was lifted up. Come off from all duties, and all religious performances, with trembling reflections upon thyself.   

SERM. LXX.  
Whether Paul speaketh these words in his own person: And wherein the sinfulness of Self-confidence appears.  2 COR. 1. 9 That we should not trust in ourselves. 
THe second Observation from the words was, That even the Paul ' s, the most holy and eminent men, are prone to this sin of trusting in themselves. The great end why God did thus exercise Paul, it was to prevent this sin above any other. Paul (you heard) had no riches, no honours, no earthly power to confide in. Therefore his parts, his revelations, his graces, from these did arise his danger.  
But before we come to explain the Doctrine and amplify it, one Question is to 
Whether Paul speaketh these words in his own person.  be answered, and that is, Whether the Apostle speak this in regard of his own person, or by a figure assumes the person of other godly men? For that is many times the custom of the Apostle to join himself in number with such, whose infirmities he doth not partake of, or is guilty of, as 1 Cor. 11. 31. If we would judge ourselves, we should not be judged of the Lord, putting himself in the number of those who came unworthily to the Lords Supper. For chrysostom doth so admire the high degree of grace in Paul, that he thinketh Paul doth not say this, because of himself, but by way of instruction to others. There is also a late learned Writer (Amyraldus Consid. in 7. cap. ad Romanos, & contra Gul. Rivetum.) who thinketh it an assertion no way worthy of reproof, if we say Paul had even in this life more grace than some glorified Saints may have in Heaven. So that he will acknowledge Paul, if not the other Apostles, by a singular and extraordinary privilege, to have obtained perfection. From whence he gathers, that to expound that Rom. 7. of Paul as regenerated, as if he found the law of sin captivating of him, is to be highly dishonouring of that great Apostle, and is signally injurious to the grace of the Gospel. And if this be so, than we cannot say, that Paul spoke this for himself, but for others. For if he had attained to such a state of perfection, there was no danger of pride or self-confidence. To make this his opinion good, he observeth. That we do not find Paul charged with any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any defect, after he was converted. And besides, he propounds himself, as an example and a pattern, which could not be, if what is said in Rom. 7. were true in his own person.  
I shall not enter upon the Exposition of that Chapter. But certainly that which is here attributed to Paul, he would with the same fear and trembling reject, as he did the divine worship the Barbarians would have given to him. For although it cannot be denied, but that God did furnish Paul with much grace, far above many others, yet that he thought not of any perfection in him, appear 1 Cor. 4. 4. where he saith, though he knew nothing concerning himself, as to the discharge of his public Ministry in any wilful careless way, yet he was not justified thereby, because it was God that did judge him. God knew more evil and corruption in Paul, than Paul himself was ever able to discover. Besides this Doctrine of Paul's perfection would overthrow his justification by the righteousness of Christ, whereas he doth in a most affectionate manner, Phil. 3. 8, 9 Count all things dung and dross, to be found in Christ, not having his own righteousness, but that which is by faith. Hence he saith, Not as if I had already attained, or were made perfect. Yea we read of defects in Paul after his conversion, as that which Amyraldus instanceth in, of the paroxysm or bitter contention between Paul and Barnabas. For although the Scripture, as he observeth, doth not relate who was in the fault, yet it appeareth very probably, that both had their passions too inordinately breaking forth at that time. Besides that was a plain defect of a sudden perturbation in Paul, when being smitten by the Highpriest, he replied as it seemeth in a sinful commotion, God shall smite thee thou painted wall; which upon information he presently retracts. Neither can that be an excuse which some make, that he did not know him to be the Highpriest, because of the corrupt customs they had about bestowing the Priesthood as they pleased. For Paul said to him that did sit to judge him, Sittest thou to judge me (saith he) after the Law? Act. 23. 3. Therefore I suppose that the best interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not, I wist not, is this, I attended not, I minded it not. The injurious dealing Paul met with, made him forget his duty; so that he did not attend to this, that he was a Magistrate, and though a wicked and unjust one, yet not to be reviled. And that Paul had corruption within him ready to break forth upon occasions, appeareth 2 Cor. 12. by God's dispensation to him in that affliction, which he calleth a thorn in the flesh, and the messenger of Satan buffeting of him. I would easily yield to that learned man, That the thorn in the flesh was not libidinous or lustful temptations, which some have thought, not so much for that reason which he giveth, that it is likely God would cure one sin by another sin, a less sin by a greater. (For carnal sins are said to be less than spiritual; and it is often God's way, to cure the sins of his people by letting them fall into sin, driving out poison by poison) as because the Context doth more incline another way, as might be showed. Yea there is one place, which puts it out of all doubt, that Paul needed both afflictions from God, and voluntary humiliations of himself, lest sparks within should quickly become a flame, by that known place, 1 Cor. 9 22. I keep under my body, and bring it in subjection, lest when I have preached to others I myself become a castaway. It's an allusion to those who run in a race, as the verse precedent showeth, who did strictly observe their diet and order, their body being temperate in all things, that they might obtain victory. Thus Paul in his Christian race was jealous of corruption arising in him, and clogging of him, and so retard him therein.  
This I have been the larger upon, because it maketh the more for the comfort of the godly to know, that even such as Paul had so much corruption and evil within them, as well as they, that did not the Lord use several means to humble them, were he not always filing of their rust, cleansing out their spots, they would quickly become very loath some and unclean.  
Now in the pursuing of this Doctrine, because I have already opened the nature of this self-trusting; I shall only aggravate the evil of it, that because the godly are so prone to it, they may the more bewail it, and watch against it. And certainly the people of God do not think and meditate upon the evil of this sin enough, you hear them complaining often of other sins, they lie heavy upon their hearts, but very little of this whereas this is like sweet poison, it destroyeth, and you feel it not. And  
First, It must nneds be a sin highly displeasing God, Because he doth so severely chastise his own people to prevent this sin. The sharper physic is given, 
Of the sinfulness of self-confidence, which appears 1. From God's chastising his children so much to prevent it.  the greater danger of the disease. God would not have exercised Paul, thus above his strength, but that he might see his own feebleness and infirmity, and might accordingly trust in God only. Lighter and lesser afflictions do not drive thee out of all humane props; thou hast some creature-consideration or other, that doth make thee bear up thy heart; but when God cuts every rope, and drives the ship into the midst of the Sea, among waves and tempests, than thou art provoked to look up unto God. Let then the children of God lay to heart this sin more, and examine themselves in every affliction that doth befall them. Thou many times sayest, Oh that I could find out the sin, the Jonah that hath raised this tempest! Oh that I knew what was the peculiar corruption God would bring me in mind of by this trouble upon me! Why, try and search, whether thou hast not secretly trusted in thy own self, or in some earthly hopes? Whether thy heart hath been weaned from all things? It may be there is this or that creature thou dost inordinately lean upon, and therefore because thou dost not yet trust in God with all thy heart, he doth thus embitter thy condition to thee. Insomuch that were the children of God in no danger of self-dependance or creature-dependance, they should seldom meet with the rod of God upon their backs. Who was a man of greater afflictions and exercises than David was? And who speaketh more of trusting in God than he doth? This he learned by all his temptations.  
Secondly, This sin is to be aggravated, Because it is such a secret, close 
2. It is a secret sin.  imbred sin, it is the last sin that will be mortified. There is a difficulty of finding it out, and a difficulty of overcoming it, when it is discovered, and both these make it the more dangerous and damnable sin. It is difficult to find it out: This sin like Saul hideth itself behind the stuff; you may search and search, as they did for the Spies in Rahab's house; but because something or other covereth this sin, therefore you pass it by undiscerned. How apt are we to say, I do not trust in my graces. I do not trust in my gifts? Would you not have me to take notice of them? How can I then be thankful to God? How can I bless God for them? And for my graces, Do not all Divines say, though they may not trust in them, yet they may take them as comfortable signs of God's favour, and thereupon rejoice before God, yea and plead them against the accusation of Satan, or as an argument to God, not by way of merit, but because of the gracious promise made by God to our graces after this manner? Hezekiah under the sentence of death prayed, Remember, O Lord, how I have walked before thee in truth, and with an upright heart, 2 King. 20. 3. Thus also Paul did, I have fought a good fight, henceforth is laid up for me a crown of glory, 2 Tim. 4. 7. All this is true, godly men are allowed to take comfort from their graces, and thankfully to receive the evidences of Gods love thereby; but how hard a matter is it to stay there, and go no further? How difficultly are consolations from them, and confidence in them, separated one from another? Even as to have riches, and not to trust in riches, so to have grace, and not trust in grace; and the rather, by how much grace is accounted a more excellent thing than wealth. As it is hard to find it out, so no less difficult to overcome it. Caesar had some enemies, of whom he said it was, Difficilius invenire, quam vincere; but it is not so with this corruption. Paul himself cannot so quickly shake off this viper that sticketh not to his hand, but close to the heart. For as faith is therefore the most difficult grace, because it carrieth us out of ourselves, out of the creatures, out of all things, and fixeth the heart upon God alone: So on the contrary, this is the sin that is most easy, and where unto we are most propense; with the worm we crawl upon the ground; our feebleness and infirmity is such, that we must have churches to rest upon; and till faith be made perfect, we cannot but catch hold upon some reed or other, though never so weak.  
Thirdly, It being an heart-sinne, It may be frequently committed in a day, in 
3. 'Tis a sin soon committed.  an hour. Thy heart is always in motion, it never lieth still; now every time it moveth, it may put forth some carnal dependence or other upon the creature. Thus whereas many sins cannot be often committed, there are many things concurrent ere they can be accomplished. This may be committed as often as there is the twinkling of the eye. The air then may not be fuller of Atoms, or the sea of water, than thy heart of carnal confidences. And certainly every time God is not made thy refuge, every time thou dost not rest under his shadow, so often dost thou put trust in something else than God only. Take heed then of that sin, which like the Poets Hydra, as often as thou cuttest off their Heads, new ones arise again in the room thereof. That the emptying of thy heart, is like emptying of a lively and quick spring; the more water is cast out, the more new cometh in immediately.  
Fourthly, This trusting in any thing but God, is a very great sin, 
4. 'Tis a making the creature a God.  Because it is a making of the creature a God, and so a breach of that first Commandment, wherein we are forbidden to have any other gods, but the true one. Now how great a sin Idolatry is, the Scripture doth every where speak. Thou therefore that abhorrest to worship a stock, or a stone, who darest not fall down before an Idol to do reverence thereunto: How often dost thou as bad in thy heart to the creatures? Yea many times some Idolaters did worship the true God, they did not err in the object; only they form sinful representations of God to themselves. As the Israelites in that Calf which they made, crying out, These are thy gods, O Israel. And this Idolatry is not so bad, as when that which is not the true God, is set up for him, and so worshipped. Now to trust in ourselves, or creatures, is to err in the object, we set up another thing in God's room; Thy parts are thy God; thy graces, thy Christ; thy repentance, thy Saviour, thou givest that to thy tears, which alone doth belong to the blood of Christ. If then God doth so often proclaim his jealousy in worshipping of other gods, will he not also about trusting in any thing but himself? What are the duties of the first Command, but to love God, to trust in him, and to depend upon him; for he only is the proper and adequate object of trust, because in him is infallible verity and truth. Truth of being, so that he can never die, but be always the same, and truth of promise, so that Heaven and Earth shall sooner pass away than his Word. Again, he is willing and ready to help, he manifesteth his freeness of grace to thee, whereas the Devils and the damned they cannot trust in God, because they have no promise from God; yea they are sure he will never help them. Lastly, God is omnipotent, nothing is impossible to him. Therefore if thou canst meet with a creature that is eternal, unchangeable, omnipotent, then mayest thou put trust in that; but the whole world respectively to God, is less than the dust of the balance, which doth not turn the scale one way or other: so neither is all the power, and all the wisdom of the world able to turn thy condition, to supply thy wants, if God doth not interpose.  
Lastly, It is a foolish and unprofitable sin; as Jer. 17. Cursed is he that 
5. 'Tis a foolish and unprofitable sin.  trusteth in man. God delighteth to blast all the things thou hast hoped in; so that commonly we may know what we trusted too much in, by Gods removing of it; or what we would rest upon too much, by denying us such helps and comforts. No sooner have we with Jonah got under a gourd to keep ourselves from the scorching heat, but God causeth a worm to devour it: how unwise art thou then by resting thy soul upon any comfort? Thou canst not take a more speedy way then to make God break it under thy arms. Even as the Aegyptianes, because they boasted of the waters of Nilus, and trusted in them; God turned them all into blood. Be sure God will make thy confidences, thy sorrows and break of heart, that can never enough be received, which Jonah preached from his own experience, They that observe lying vanities, forsake their own mercy, Jonah 2. 8. Those very mercy's God had purposed for thee, and was in the way of performing of them, by observing of, and trusting in other means and helps, thou hast utterly deprived thyself of. Even as God did with the Israelites, Jerem. 2. 37. Thou shalt go from Egypt with thine hands upon thy head, for the Lord hath rejected thy confidences, and thou shalt not prosper in them. Thus thou art many times bewailing the loss of thy confidences.   

SERM. LXXI.  
Of the Nature, Object and Matter of our Divine Trust, or Dependence upon God.  2 COR. 1. 9 But in God. 
WE now come to that blessed and medicinal effect of the grent trouble which came upon Paul in Asia, as it is positively described. For we have the sinful and unlawful object of our trust removed (which is ourselves,) and the proper adequate, and only object thereof asserted, and that is the Lord. From whence observe, 
God alone is the proper object of our trust.   
That God alone is the proper object in whom we are to trust.  
As we are not to believe in any but the omnipotent God; so neither to trust in any besides him.  
Because this Text is so proper, I shall enlarge myself about this great duty of trusting in God, it being of such great practical concernment. For there is no grace more difficultly and rarely exercised than this. There is indeed much presumption in the world, and carnal confidence, but little spiritual dependence upon God alone, and relying upon his promise and power, overlooking all means and instruments. That therefore we may be fully acquainted with the nature of this grace, and may accordingly exercise it all the day long, for every 
Propositions concerning our trusting in God. 1. It is wrought by the Spirit of God.  moment, every time we breathe, we have need of trusting in God.  
Let us lay down several Propositions. And  
First, Consider, that to trust in God is a gracious gift wrought in us by his Spirit. No man is able of himself, or by himself to rest upon God alone, not regarding or looking above all second causes, unless he be enabled thereunto by God. For to trust is an act of faith, as is to be showed: and faith that is in many places made to be the gift of God, and not accomplished by our strength. Whereas then you have many people, whose mouths are full of trusting in God, you must know, that such speak they know not what. For none can trust in God, but he that is enabled thereunto by the grace of God. For as Peter's body could not walk upon the waters without sinking, because of the natural weight of the body, unless Christ had in a wonderful manner supported it. So neither can a man look higher than means, than instruments, unless the Spirit of God lift thy soul up. Yea, because man is so apt to live by sense, consisting of a sensible body, and therefore the things of sense most affect him; Hence it is, that if there be more difficulty to work one grace than another, because of the more immediate opposition of the soul against some duty more than another; We may say, that a man is sooner brought to be just, liberal, and to perform the duties of the second Table, yea many duties of the first Table, than this. No wonder than it be made a gracious gift of God. Hence  
In the second place, There is none can trust in God, but such as are regenerated, 
2. None but the regenerate can act this grace.  and are made new creatures. For as none have true saving faith but such, so none have spiritual and heavenly dependence upon God but such. It is an easy matter to say, We trust in God, when we have the helps and supply of all creatures; but when all props are removed, then to rest on God, as securely and quietly, as if thou hadst all external abundance; this cannot be done but by a gracious heart. Therefore the unregenerate man, he doth but delude himself. It is not God that he trusteth in, but his wealth, his power, some refuge or other he hath in the creature; neither can he live upon higher principles. Hence we have that place thrice mentioned, The just shall live by faith. Faith is trusting there; and it is applied both to our life, in respect of temporal things, in afflictions, as Heb. 10. 38. as also in respect of spiritual things, especially our justification in the sight of God, as Gal. 3. 11. It is the just man then, and the sanctified man alone, who can live by trusting on God only. Sin is such an heavy load, that it presseth down, and maketh a man creep upon the ground. Now all those creatures that did 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 
3. It is an act of faith.  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 soul upon Christ. Though hope therefore hath its trust, yet faith likewise hath its trust: Only hopes object is apprehended as future, 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 drawn 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 sin 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 show 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 
4. It is not God as absolutely, but relatively considered, that is the object of our trust. 1. As he is an infinite true and everlasting God.  in him. For the Devils and damned in hell, though none need mercy and help more than they do, 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 only must be trusted in. Are thy creatures a Jehovah? Have they an infinite being? Are they from everlasting to everlasting? No certainly; than it is Idolatry to put trust in them.  
2. God is the Adequate Object of our hope, Because of his Immutability 
2. As immutable in his promises.  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 do for us, there could not be any trusting in him. Hence God's promise, and man's trusting, they must always 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 God's Infiniteness and Eternity as such, but we must also have a promise. Therefore though God be so full of Goodness and Mercy, yet the damned cannot trust in him, because they have no promise from God, that he will do 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, than our trusting would be weak and uncomfortable; but God is unchangeable in his promise, Heaven and Earth shall sooner pass away, than this gracious word of God. James 1. 17. With him there is no variableness, nor shadow of change. God then being the supreme 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 steadfast Anchor, as the Apostle calleth it. Why then is it, that you see even the people of God tossed up and down 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 go 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 greatness 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 express 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 Show that passeth away. Thus when we would express 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 fantasy or apparition. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in Scripture to apparitions of Spirits, which quickly vanish away. Now how contradictory is it to call a fantasy 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 greatness is thus fluid and ambulatory, how can we put any trust therein?  
Lastly, Therefore is God the ground of our trusting, Because he is only 
3. As he is omnipotent.  Almighty and Omnipotent, able to do of himself whatsoever he hath promised. For though we had God's promise to do such things for us, yet if he had not the supreme power to order and work all things when he pleaseth, but were subordinate to some higher power, than we could not trust in him. Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary, whom they call their hope in prayer, as also in the other Saints. For although they would elude by a distinction of trusting in one, as the primary efficient cause, and in one as a secondary and instrumental cause, in which latter sense they only trust in the Saints, as they would persuade us; yet that is against the very nature of divine trust, which must have for its object only, that which is supreme and omnipotent. So that unless they will distinguish of a primary God, and a secondary God, they cannot so distinguish about trusting in the same manner. Even as it is with the other act of faith, as it giveth a divine assent to any truth. The Schoolmen generally say, That the Ratio formalis fidei, is, Revelatio Divina, and Suprema veritas. So that we cannot with a Divine Faith believe upon any thing, but a Divine Testimony. Thus it is in this other act of faith, which we call trusting. It must be a Divine Promise, a Divine Power, else we cannot put this holy and divine trust in it. As therefore the Psalmist said, Some put their trust in their horses, some in chariots, but we will trust in the Name of the Lord, Psal. 20. 7. Thus let us; Some trust in Angels, some in Saints, some in great men, in wise men; but we will trust in the Lord. From hence also it is, that we do clearly confute the Socinian, who denieth the Eternal Deity of Christ. For if Christ were not God, if he were only the best of creatures, yet as a creature, it would be unlawful to trust in him, we should be guilty of great Idolatry to put confidence in him. Now it is plainly a duty to trust in Christ, as well as in God the Father, Romans 15. 12. Though the root of Jesse, yet in him shall the Gentiles trust; and that is, because he is not a mere man, but God as well as man. Ephesians 1. 12. So they are called, The first fruits of Achaia, who first trusted in Christ. This then is a plain demonstration of the Godhead of Christ, because it is our duty to trust in him. You see by all these glorious properties in God, which are the full reason of our trusting in him, that it is not lawful under any nice and subtle distinctions whatsoever to put our trust any where, but in the 
2. The matter for which we trust in God is the good thing we want, either spiritual or temporal.  Lord.  
Secondly, As God is the object in whom we trust, So the matter for which we are to trust in him, is all the good things we want. There is not any one mercy, whether for soul or body, but we are to trust in God alone for it.  
Now the good things we want, empty themselves in two streams, The spiritual mercies, and the temporal mercies; and we are to trust in God for all these. There is not a crumb of bread, or a drop of drink, but we are to trust and depend on God for it. We are not to trust in our labour, in our barn and store, but are to lie in prayer at the throne of grace every day, as Lazarus did at Dives his gate, even for a crumb of spiritual mercies; and they are of many sorts:  
1. That which is the ultimate and last end of all grace and holiness here, which is Eternal Life, and Everlasting Glory. The trusting in God for this, is that which should keep up our hearts in all the straits we are to meet with. 1 Corinth. 15. If we had hope only in this life, saith the Apostle, we were of all men most miserable. So Titus 1. 2. and 3. 7. there is the hope of eternal life. The trusting by faith, and by hope, are of so near union, that one may well be brought to confirm the other. Now let a Christian be frequently putting forth these vigorous trusting in Christ for everlasting glory, what heavenly, joyful and undaunted resolutions will it work in him?  
2. There are mercies that are the means to lead to this end, such as Justification, and Sanctification of our natures, daily remission of sins, and a daily preservation in the state of grace, that we may never fall away. For these things we are certainly to trust for at God's hand. We have Gods promise for these things, and who dare question, whether God be thus able to keep us to salvation or no? Thus remission of sin is by faith in his blood, Rom. 3. Yea the life of a godly man, as to his spirituals and supernaturals, is wholly in this trusting. Thus the just (you heard) liveth by his faith. And Paul professeth aloud, That the life he did live, (Galat. 2. 20.) though in the flesh, was by faith in the Son of God. Oh that this spiritual truth were received and digested more by the godly! Do you not look more into yourselves, than up to God? Do you not more live in the thoughts of your own graces, than of God's promises? Truly the right improving of this Doctrine about trusting in God, it would be like Solomon's Northwind, to blow away the rain, to dispel all sinful sorrow.   

SERM. LXXII.  
What is required in our trusting in God, ex parte subjecti. And of the excellency of this grace.  2 COR. 1. 9 But in the Lord. 
WE are treating of this choice and necessary duty of trusting in God, and several things have been spoken to acquaint us with the nature thereof; we proceed therefore, and as we have told you what is required ex parte objecti, to cause this trusting in the Lord; from the next place let us declare what is ex parte objecti, necessary to this duty. And for the 
What is required to our trusting in the Lord.  explicating of that, there are these things concurrent to our trusting in the Lord.  
1. There must be a serious and powerful apprehension of our own inability, 
1. A powerful apprehension of our own and the creatures inability to help us.  yea, and of the weakness of all Creatures to help us, or to do good to us; for till this foundation be laid, that all power, wisdom, righteousness, and whatsoever the Creature can afford, is but a shadow, a reed, that can do no good at all, it is impossible that we should trust in the Lord. So that by this we may see the difficulty and rarity of this grace, for how hard a matter is it thus to be affected about all the means that are in the world, about all the Creatures we do enjoy; to look upon them but as those Instruments of Music, which cannot sound any longer than they are blown into? How difficult to possess our souls with this principle? to look upon thyself and all Creatures, no otherwise then the poor cripple that lay by the Pool side, that could not at all help or move itself? That do behold all things as Sarahs' dead womb, or Ezekiels dry bones, unless the Lord quicken and give life? You may see this practised by the Church of Israel, when she had smarted for her carnal confidence and dependence on outward helps, so as to neglect God; see in what an humble gracious manner she maketh her confession to God, Hos. 14. 3. Asshur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, ye are our gods: for in thee the fatherless findeth mercy. Oh blessed and self-emptyed frame! here the Church repenting and turning unto God, of all the sins which she was guilty of, doth instance in her carnal confidence, as that which had most provoked God, and therefore she doth renounce and disavow all civil confidence and trusting; Asshur shall not save us, etc. And 2. All religious confidence. They will no more make their applications to their gods; and then here is the reason, because in thee the fatherless finds mercy. By this proclaiming, that they looked upon themselves, as so many poor fatherless Children, that had not wherewith to help themselves. If then an whole Nation do thus, how much more ought every particular Christian, though great, though rich, yet respectively to God, to look upon himself, even as that Infant the Prophet speaketh of, New borne and exposed to danger, and no ways able to succour itself. Thus he that would trust in God, must begin here and lay his foundation thus low, even as the Apostle saith, 1 Tim. 5. 5. She that is a widow indeed and desolate, trusteth in God. We cannot come to rest upon God, till we look upon ourselves as desolate and destitute of all humane succour. The Bohemians when they lost their famous Captain Zisca, called themselves Orphans. Thus when our helps, our outward supports are removed, than we are driven to look up unto God, and not before. The Heathens had a custom when they went into their Temples to pray, that none would go in with a Sword, or money in their Purse; which was to denote that they did not put confidence either in strength or wealth, but did rest upon their gods for relief only. We then that are Christians, who have the Word of God to be a guide unto us, aught to have low thoughts of ourselves, and of all Creatures, accounting of them as nothing respectively unto God.  
2. To trust in God is required in the next place a practical Meditation concerning 
2. A practical consideration of God's greatness and goodness.  the greatness and goodness of God, how infinitely able he is, and how willing to help his people. It is the not attending to this, but the looking unto the power and strength of second causes, that maketh us so full of distrust in God. Is it not then for this reason, that the Scripture doth so often delight to represent the greatness and majesty of God, That all the Nations are but as a drop to him; that they are less than nothing; that he created the world out of nothing? All this is to raise up the heart, that it should have high and hopeful thoughts about God. This maketh David attribute so many metaphorical titles to God, that he is his strength, his rock, his fortress and strong tower. Did we meditate upon these things; did we with Abraham not consider the dead womb, but the power of God, with what dependence on God, and quietness of mind should we pass our lives? But now we are tossed up and down with many waves; we are like Noah's Raven sent out of the Ark, we know not where to set our feet; and all is, because we do not settle on God; omnis motus fit super immobili. The soul cannot move unless it have a steadfast and immovable foundation to stand upon, and that is not the Creature, but God only. Thus David Psal. 16. 8. I have set the Lord always before me: because he is at my right hand, I shall not be moved; and therefore Verse 2. expressing this act of trusting in God, he saith, thou art my Lord Adonai. The word signifieth that which is the basis, the foundation that keepeth up all things. Oh then let nothing be great in thy thoughts but God: Grotius Prologom. in Epist. ad Rom. would make that faith, which the Apostle doth so much commend in his Epistle to the Romans, to be nothing but an high and eminent esteem of God's power, etc. So that faith in this respect, and not the obedience of Christ as apprehended by faith, is by him that imputed righteousness, Paul doth so much instance in; But he is deceived therein, and layeth this as a foundation for his other errors about Justification. Though we do easily grant that in faith, there is a most raised and elevated apprehension about the majesty, and power of God.  
3. To trust in God there is required a peculiar and particular appropriation 
3. A particular appropriation of God, as our God.  of God to our souls, as our God, as our Father; to say as Thomas to Christ, my God, and my Lord. Thus David in the forementioned Psal. 16. 2. when he had pressed God with this Argument to preserve him, because he trusted in him, he declareth what his trusting is. Oh my soul, thou hast said unto the Lord, thou art my Lord. Thus we are particularly to apply and to say, Thou art my Father, thou art my God. And this is the reason why the people of God are so full of distrust, of despondent and dejecting fears. They cannot say, Oh my soul, thou hast said to God, thou art my Lord; yea we look upon him as a judge that will condemn.  
4. To trust in God there is required some experimental knowledge of God, 
4. An experimental knowledge of God's promises and providences.  to be acquainted with his former works of mercy and deliverance to them; for when we have both God's promise and his providence seconding it, this maketh us to have more vigorous trusting in God, as David argued; God had delivered him from the Bear and Lion, and therefore would from the Philistin. Thus the Apostle at the 10. Verse from the present deliverance doth argue, that he trusteth he will deliver also. Thus Psal. 9 10. They that know thy name will trust in thee. It is for want of experience and practical knowledge about God that maketh us so full of diffidence.  
5. To trust in God, there is required a faithful and diligent use of all 
5. An use of means.  those means that God hath required; and by this it is fully distinguished from presumption, which many take to be in their trusting in God: for when you hear such who live impenitently in evil and ungodly ways, yet say they trust in Christ with all their heart for the pardon of their sins; they do desperately presume, for if they did trust in God, they would be constant in the use of those means God hath required, 1 John 3. 3. He that hath this hope in him, purifieth himself as God is pure. It's not their trusting in God, but presumption, which maketh thee expect such glorious privileges, and dost not walk in the way thereunto.  
6. To trust in God, there is required a sound judgement, and right understanding, 
6. A sound judgement.  especially when we speak of spiritual mercies, such as justification, and reconciliation with God. Aegid. Coninck. de arteb. supernat. de spe. a Popish Writer maketh a threefold hope, or trusting in God. One he calleth Pelagian, and that is when we rest upon God only because of our own merits, and our own strength; and this he doth reject, as well he may, for this is not to trust in God, but in ourselves. A second hope he calleth Lutheran, and that is when he trusteth only in the grace of God, excluding all merits; this also he rejects, and thereby also the only hope the Scripture commends to us. The third hope he calls the Catholic trusting in God, and that is partly upon the grace of God, and partly upon our own merits, yet wrought also by the grace of God. But to think of merits, or to speak of merits, when we come into the presence of so great and holy a God, whose Law we break daily, and in all our best duties fail exceedingly, is to play the Pharisee and not the Publican, who yet only was accepted with God. The second way of trusting therefore, viz. only in the grace of God, excluding all our own strength, is that which is approved of by the Word of God; So that till we be sound in our judgement about this Point, we cannot rightly trust in God.  
In the next place a second main particular to clear the Doctrine about this 
Of the excellency of this grace of trusting in God. 1. It is many times put for the whole worship of God.  trusting, is to consider the excellency of their grace, that so we may thereby be the more exercised therein. For  
1. It is many times put for the whole worship of God, because he that doth trust in God, he will be sure to perform all those other duties God doth require. Thus Psal. 115. 9, 10. when the house of Israel and Aaron are exhorted to trust in the Lord; by that is meant the whole worship of God, even as to fear God is sometimes also put for the whole service of God. The excellency and dignity of the grace appeareth herein.  
2. It is therefore excellent, because the Lord so delighteth to put us upon 
2. The Lord delighteth to put us upon the daily practice of it.  the daily practice of it. Insomuch that whatsoever he doth for his people either in spiritual or temporal mercies, they do obtain it wholly by trusting. What is that great way, whereby we are justified before God, how come we to obtain this blessed privilege? It is only by faith. And what is this faith, but a trusting and resting upon Christ alone? So that the most noble and essential consideration in justifying faith, is that it doth make the soul rest and depend on the Lord Jesus. God would not justify us by any other way, by working, by doing, but by trusting; which doth greatly demonstrate the acceptableness of this grace to God. So also for temporal mercies, that assertion twice or thrice used; The just shall live by faith, doth in part relate to those temporal promises, which God maketh for the preservation and support of his people; and now God will have these performed to such who wait on him, who trust on him. It is not the just shall live by love, by repentance, but by faith; God therefore would have us wholly depend upon him for every mercy we have; hence we are commanded to pray for our daily bread: trust not in thy store or treasure; trust not in thy labour and skill, but be every day at the Throne of grace, begging for every mercy thou desirest. Oh but what dishonour is there to God in this respect? Doth not the rich man look more to his revenues then Gods promise. Doth not the Tradesman look more to his custom and his gains then God's power; yea the labouring man is apt to trust in his health, and strength, as if he needed not to depend upon God all the while he hath that; Sanitas pauperis est patrimonium; a poor man's health is his patrimony, his freehold, and he is apt to make it his god to trust in. What excellency then is in this grace, when no mercy either spiritual or temporal can be obtained but by the exrecise thereof. For the soul you must trust God, and the mercies thereof; for the body you must trust God, and the mercies thereof. And observe the deceitfulness of thy heart herein, who trusteth in Christ for thy justification and salvation, but art full of disquieting cares and fears about thy external preservation and maintenance. Oh foolish and unwise! which is greater, salvation then raiment and food? and yet thou art persuaded God will do the greater, but doubteth about the lesser.  
3. It is excellent because it doth endear God to us, and in a peculiar manner 
3. It indeareth God to us, and engageth him for us.  obligeth God to look to us. For when the soul can say, O Lord, I renounce all other helps; I trust not in any other support; I leave all things to adhere to thee; this doth in particular manner engage God to look upon us as his own, and so to defend us. Thus David argueth Psal. 16. 1. Preserve me O Lord, for I trust in thee, Psal. 7. 1. In thee (O Lord) I put my trust save me; so 1 Chron. 5. 20. it is said of the Sons of Reuben, when they were in great distress, yet the Hagarens were delivered into their hands, because they did put their trust in God. It is also attributed unto Hezekiah, as a great and glorious honour to him, 2 Kings 18. 5. That he trusted in the Lord God of Israel, and Verse 7. The Lord was with him, and he prospered. Therefore the committing of ourselves into God's hands, is a special way to secure us.  
4. The excellency of this grace is seen in the difficulty of it, and transcendency 
4. 'tis difficult to flesh and blood.  to flesh and blood: for if Aristotle could say homo was magis sensus, quam intellectus, more sense than understanding, putting forth the acts thereof more than of reason, we may say much rather he is more reason than faith. The difficulty of it maketh the People of God oftener in distracting fears and carking cares then in any other sins. David who professeth his trust in God, yet how often tempted to difidence? Asa a good man 2 Chron. 16. 12. is blamed that in his disease he sought not to God, but to the Physicians. It was lawful for him to seek to them, but because he rested wholly on them, and not on God, therefore is he thus taken notice of: seeing then it's our duty to use means and not to expect that God will in a miraculous and immediate manner work all things for us: Hence is the great difficulty in this matter, so to use them, as not to put confidence in them. Alas all the Creatures, all the second causes by their own power without God's blessing, could do us no good; our clothes would not warm us; our food nourish us, unless God command it. Hence our Saviour saith, Man doth not live by bread alone, but by every word proceeding out of God's mouth. Matth. 4. 4. It is not then the Creatures; it is not the conditions and relations we are in, that do support us, but God only. Again the difficulty is seen in trusting of God, because God's promise and his providences seem to go contrary to one another. The godly have the promises of this life, health, wealth: Peace is promised to them, and yet how often exercised with the contrary; and this maketh trusting in God the more difficult. So that what inevidence is, in respect of faith assenting, the same arduity and improbability, yea appearing impossibility is in respect of faith trusting. In all believing there is an inevidence, not in respect of the testimony, as the Papists dream; and therefore would have faith defined by ignorance, rather than by knowledge; but in respect of the thing itself. We do not apprehend the things of faith by reason, as we do natural truth; and this maketh faith, as it is assenting, to be so difficult; and no less is it in faith, as trusting, for the difficulty and improbability, which appeareth in the things hoped for, so much is contrary to flesh and blood; that we deny sense and reason many times when we put forth faith.  
5. The excellency of this grace is seen, in that God doth on purpose in much mercy afflict us, keep us low, remove all our props from us, that so we may 
5. One of God's ends in afflicting us is to work this grace.  learn to depend on him; for this end we are afflicted, for this end God maketh widows and fatherless, and brings us into a Wilderness that we may live on him only.  
6. This excellency of it is manifested only in that it giveth all glory to God, deba●eth man, maketh all the greatness of the world to be no more 
6. It giveth all glory to God.  than a reed or a feather. And no wonder then, if God so much encourage this grace of trusting in him; for we cannot glorify God more and debase ourselves. Therefore he will have us justified by trusting in him; therefore he will have us in all temporals look up to him only, because than God is always in our thoughts; we look above men as Jacob, above the rounds of the Ladder to the upper end where God was.  
7. This is excellent because of the blessed effect it hath, causing all tranquillity and quietness of spirit. Where this grace is vigorously put forth, 
7. It calms and quiets the spirit.  there are no sad complaints, no unruly passions and discontents; but like the strong man, it keepeth the house quiet and at peace: for this excellent effect thereof it is, that the Devil doth so much oppose it, raise seeming objections against it, because he would bring the people of God into an Hell here, seeing he cannot do it hereafter.   

SERM. LXXIII.  
Of the Expression, God who raiseth the dead, how it is to be understood, and what it implies.  2 COR. 1. 9 Which raiseth the dead. 
THis last clause is added, as a reason, why we are not to trust in ourselves, but in God; he can do that, which no King, no Emperor, no Sovereign power in the world can do, he can raise from the dead. By this instance the Apostle discovereth God's omnipotency; for none but an infinite power can do this; even as an infinite power is required to create, to make something out of nothing. Therefore the Philosopher speaking according to the ordinary way of nature, saith ex nihilo nihil fit. Thus it is also in regard of raising the dead, nothing but an infinite power can do this, because there is another rule in Philosophy, A privatione ad habitum non datur regressus. We read indeed of Elishah raising the dead Child; and so the Apostles were enabled to work this miracle, but they did these things not authoritatiuè but adprecatiuè, not by way of authority but prayer. Christ wrought these miracles at their prayer to him, and therefore they are said to do these things in his name. He only then who hath an infinite power can raise the dead. Neither doth the Apostle say, who can, but who doth raise, signyfying not only God's power, but his will and readiness; and then in the present tense, denoting, God doth this daily and continually to his people. Now when the Apostle describeth God thus as raising the dead, you must understand it of the dead literally. Those that are actually dead, or as good as dead, as to any humane power, which was the case of Paul; and also dead, metaphorically, viz. such who are in those outward calamities and straits, that they have no visible way to escape out of them. In this extent you must understand the expression; and from thence observe,  
That God is both able and willing to help and deliver his people in hopeless 
God both can and will help his people in their extremitics.  and helpless troubles.  
For by this expession Paul doth denote the utmost extremity; if God can and will do the greatest, how much more easy is it to him to do the less? Though nothing is hard to God, for he doth great things as easily as less things; so that this is brought in as unspeakable comfort to the godly who are apt to say; This trouble is so great; this straight is so heavy, that I have no hope, my soul doth sink under it. Oh remember, it cannot be more desperate than to be a dead man, and yet God doth recover out of that condition: He doth not say, God that healeth the sick; God that comforteth those which are in darkness; God who raiseth up those that are cast down. Though in other places, these things are attributed to God, but God who raiseth the dead, which is far more than the former.  
To prosecute this, let us consider wherein this Doctrine is true, both literally, and metaphorically; and then how much is comprehended in the expression. For the  
1. This is true in the natural dead, that God can, and doth raise up such to life again. In the New Testament we read of several persons raised by 
1. God raiseth up the naturally dead.  Christ to life again, such a miracle and wonder, that unless in the Old Testament the like was never heard of in the world before; for they are but Fables what some Heathens may record to be done amongst them in this matter. Yea, at Christ's Resurrection, it is said that many did rise again, and went into the holy City. Which maketh the Apostle Heb. 11. 35. instance in this as one of the great wonders wrought for the Saints, That women received their dead raised to life again. And truly this consideration of God's power should wonderfully support us in all troubles, in all exigences; God can create, where there is nothing pre-existent; I create peace; and he can also restore and give a resurrection to those that are dead. Let us not then have low thoughts of the power of God, as if he were limited in his works, as man is; but the demonstration of God's power will be evidently and palpably manifested in that great and universal Resurrection of all that are dead, at the day of judgement. This work of God doth transcend all humane reason and power; therefore when Paul Preached this, they accounted him nothing but a babbler. It is Disputed, whether the Resurrection of the dead can be proved possible by natural reason; but whether it can or no, we are sure the Scripture doth so positively and plainly affirm it, that it must be bold Atheism to deny it. Now do but consider how great a matter it is to exercise faith in this particular; how improbable, yea, and impossible doth it seem to natural reason? All those who have died ever since Adam, so many thousand years ago, who have been for so long a time consumed into ashes; All such bodies which have been eaten with fish, or beasts; yet God will raise the same body again, the same bones and flesh again. What amazement and astonishment may this raise in thee? yet it is clear by Scripture, God can and will do this. Oh than that the godly did more vigorously exercise their faith in this fundamental point of Religion. What, canst thou believe in God concerning this great and admirable truth? yet doubtest whether he can raise thee out of those petty and minute troubles thou art exercised with. When was news brought to the Pope of the murder of Henry the fourth of France, he was exceedingly affected with it in his speech, in the conclave blaspemously aggravating the mercy as he thought, and among other particulars said; the fact was so incredible, that had he not used himself to believe the high and mysterious points of Religion, he could not have believed this fact. Thus he in a wretched manner; but thou mayst in a true and godly sense say, Oh Lord this temptation is so great, this trouble is so pressing, I am so greatly overwhelmed, that did I not believe those wonderful Principles of Religion; were I not used all the day long to things above humane reason and expectation; I could not be able to bear up myself in these extremities.  
2. This Doctrine is metaphorically true, also God raiseth from the dead, and that again in a twofold extremity, external and internal, external troubles, 
2. God raiseth the metaphorically dead, and such who are in any trouble either external or internal.  the Scripture doth delight to represent the great and extreme troubles of the Church, when it hath visible help or deliverance, under the name of death, Isaiah 26. 19 We have the Prophet comforting the Church in her desolate estate. Thy dead men shall live, together with my dead body shall they arise. It is true many Interpreters expound this, as if properly and immediately spoken of the Resurrection: and it should seem our Translators understood it so, when they render it (together with my body,) but the context maketh it clear: God speaketh of their deliverance from captivity, wherein he calleth his people, Cadaver meum, my dead body, because in outward appearance so; now the reason of this may be, because God's power would be to them, as the dew, to herbs ready to perish, which doth revive them. Thus their deliverance out of their calamity is described, Hosea 6. 2. After two days he will revive us, in the third day he will raise us up, and we shall live in his sight. This Text is literally and immediately to be understood of the Jews, yet by consequence it may be applied to Christ; so that it argueth the calumniating spirit of Hunnius who would make Calvin to jadaize because he doth not expound it as a promise of Christ's Resurrection. God will do with his Church as he did with the body of Christ, he would not suffer it to see corruption, but within three days raise it again. Thus saith the Church, though we be in a dead condition, yet he will within two or three days, within a short time revive us again. But above all, you have a most evident allusion to this Ezek. 37. Where the Prophet in a vision saw a Valley full of dry bones; and breath from the Lord brought sinews and flesh upon these bones, and the bones came together and lived. Now what the meaning of this parabolical vision is, appeareth Verse 11. These bones are the whole house of Israel: Behold they say our bones are dried up, our hope is lost, we are cut off from all parts: but saith God, I will open your Graves, and you shall come out.  
By these expressions you see how true the Doctrine is, that in the Churches extreme calamities, God raiseth the dead; neither was this opening of the graves, and making dry bones to live once, done by God only, for that people of that time: But such hath been the condition of the Church in several Ages. It hath been the dry bones, and God hath breathed life into them. Now the Child of God should daily meditate upon these great works of God to his People, and then he will be ashamed to see himself so much dejected about his own particular. What, thou art but one dry bone, and cannot God restore thee when he doth help so many? Can he deliver his whole Church, and not a particular Member therein? More faith in the general affairs of the Church would facilitate thy particular.  
Come we then to internal extremities and exigences, and there in a twofold 
Of God's raising from internal extremities.  sense, likewise we shall find it is God, that raiseth the dead.  
In the first place, If you consider man in his state by nature, he is wholly dead in sin; and therefore when God by his grace doth correct him, than he raiseth the dead. Thus every godly man, in this spiritual change wrought upon him, can experimentally say, God who raiseth the dead. I was senseless in sin; I was stupid; I felt no burden; I desired no deliverance, but God raised me from the dead. Even as the Father said of his Prodigal Son converted, this our Son was dead, but is alive. This expression in a spiritual sense the Scripture doth much delight in, Ephes. 2. You who were dead in sin, hath he quickened, and therefore the work of grace is compared to a Resurrection: and from this similitude we justly urge against the Arminians, that man hath no active power to prepare himself for grace, or to turn himself to God; no more than a dead Lazarus did dispose himself to a Resurrection. Thou then who labourest under many temptations about the weakness of thy graces; that bewail thy dead heart, thy dead duties, thy dead Religion; Oh thou art withered, and hast no life in thee: Remember it is God that raiseth the dead. And certainly if he did infuse the life of grace into thee at first, when thou wast wholly dead, can he not much more now thou art quickened, recover thee out of thy decay and swooning fits; he that hath spiritual life at first, can much more recover thee out of thy consumptions; he that delivered from death, can much more from sickness.  
2. There is another internal exigency upon the soul, which may be called a spiritual death, and that is the sad desolations and terrible blackness, that may cover the soul because of desertions; God may have forsaken thee; thou mayst not only look upon thyself as a dead man, but as a damned man. Oh this temptation when God sets himself against a broken soul, shoots his arrows into his heart; Though a bruised reed breaketh him more, though but a smoking flax, yet ready to quench it; this (I say) is adjudged by those who labour under, it worse than death, more bitter than death. We have a remarkable instance for this, in Heman, Psalm 88 where Verse 14, 15, 16. he maketh bitter complaint under soul-terrours, Why castest thou off my soul? why hidest thou thy face from me? While I suffer thy terrors I am distracted; and Verse 3. he saith, He was free from amongst the dead, as the slain that lie in the grave, whom God remembreth no more. Yea his temptation doth so overcloud him, that he seemeth to question the truth of our Doctrine, v. 10. Wilt thou show wonders to the dead? shall the dead arise and praise thee? This good man must needs be greatly dejected when he doubteth of this: for nothing is more ordinary with God, then to show wonders to the dead; and therefore had he but possessed his heart with this truth, he had been able to walk on those waters, whereas now he is ready to sink: had he concluded, saying, Oh my soul, why art thou cast down within thee? what, though thou art dead, yet it is God that raiseth the dead; the dead have cause to praise him; this would have revived him. Yea God for the most part will not come in to help till we look upon ourselves as dead: even as Christ did delay till Lazarus was dead and putrifying in the grave, that so his glorious power might be the more discovered in restoring of him to life. Indeed the Psalmist might have argued, that if God should ●uite forsake him, suffering him to be swallowed up in despair; Do those that despair, do they praise thee? Do the damned in Hell bless and glorify thy name? If then in these sad and bitter temptations upon thy soul, thou wouldst have some work to get into, then remember this truth, God raiseth the dead.  
Thus we have heard in what particulars this Doctrine is true; let us now 
What is employed in the expression God raiseth from the dead. 1. That Gods own Children may be brought into helpless and hopeless conditions.  consider what is employed in this expression, God raiseth the dead. And  
1. It supposeth That Gods own Children may be brought into an helpless and hopeless estate. They may be in a Wilderness, so that if God doth not extraordinarily provide Manna for them, they will perish; for you must know that this is attributed to God, chiefly for the godly man's sake. For though the wicked may sometimes be delivered from imminent dangers, yet that is by the general providence of God, who doth in Heaven and Earth what he pleaseth; but the godly are delivered from the special love of God, and his peculiar promise to them, of being their God: So that it is in this case, as it is in the Resurrection, all men shall be raised from the dead, even the wicked as well as the just; only the wicked shall be raised by the power of God as a just judge; but the godly as Members of Christ, and from that special Covenant of grace God, made with them; and upon this foundation Luke 20. 37. doth Christ prove the Resurrection, because he is the God of Abraham, the God of Isaac, and the God of Jacob. These are mentioned rather than Noah or Enoch, when yet God was also their God, because to those the promise of grace was either at first made, or afterwards repeated. As therefore because God is a God in Covenant, he will raise up their dead bodies; so from this relation he will raise thee up from thy extreme necessities; yet this supposeth that God though he loveth us, so as to deliver from evil, yet he will not always prevent the evil.  
2. Here is employed, That God hath an immediate sovereignty and domini●● 
2. That God hath power over all estates whatsoever.  over all conditions and estates, be they never so bitter and hopeless. We cannot say of the true God, that he is the God of the Valleys, but not of the Hills also. When that Lord would not believe God could on a sudden provide such incredible plenty, he was severely punished for it. The Israelites also are taken notice of for limiting God, Psal. 78 9 Though God had given them water, yet say they, Can he furnish a Table in the Wilderness? Oh how often are we guilty of such distrust? though God hath done thus and thus, yet can he do this also? But he raiseth the dead, he hath a command over all things. Hence God is said 1 Cor. 1. 28. To choose things that are not, thereby to confound things that are. So that there is no tentation, no affliction, but God can command it, and work what he pleaseth out of it for thy good; he can raise up Children to Abraham out of stones, he can make Grapes to grow of Thorns, and Figs of Thistles.  
3. There is employed, That our extremities are Gods opportunities, They 
3. That our extremities are Gods opportunities.  are the proper time to work in and not before: Why doth he not say, God that healeth the sick; that comforteth the sorrowful; but instanceth in the utmost of all, that raiseth the dead, but to show that it is commonly God's way to delay his help till it be at the very outmost? Christ would not turn water into Wine, till all was spent. When the poor cripple that lay so long by the Pool side said, I have no man to help me, than Christ healed him. It became a Proverb in the Church of old. In the Mount the Lord will be seen. God lets Abraham alone till he was lifting up his hand to give a mortal blow, and then God appeareth, providing also a Ram in Isaac's stead. Thus it was also with Abraham, God provideth him a Son out of a dead Womb, that so his glory may be more exalted; commonly a godly man's isaac's, his joys and comforts are brought out of the dead Womb of the Creatures. What more is to be said herein, will come in seasonably in the next Verse.  
Let us from the premises make this Use, Doth God raise even the dead, and may such put trust in God? Then shame and reprove thy saying; oh me slow to believe! oh me dull and heavy about Heavenly duties! for though my afflictions are but weak and ordinary, there is nothing above measure or strength in them, yet I am ready to faint; how can this be forgiven to me? As the Apostle said in another case, you have not yet resisted to blood. So it may be thy exercises have never been so grievous and extreme, so as thou art to be accounted as a dry bone, as a dead man, and yet I have much ado to trust in God in these inferior trials. Cry out unto the Lord to help thee in these weak graces, be ashamed when any little trouble is apt to disquiet thee, to discompose thee. Oh say if it were the worst condition that could come upon me, if it were the heaviest trial that could fall on me, yet I was to trust in him who raiseth the dead.   

SERM. LXXIV.  
We are not to consider God's Mercies in general only, but their several Aggravations also.  2 COR. 1. 10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us. 
THe Apostle having formerly discovered his humane fears and diffidence under that great trouble which came upon him in Asia, doth now recollect himself, and revive out of his swoonings. The Sun that was in an Eclipse, doth now begin to shine forth in glorious lustre. He had informed us, that the end of that heavy tribulattion was, That he should not trust in himself, but in God. And now in this verse, we see this blessed effect took place in him. For by the experience of God's mercy to him at this time, he is encouraged to trust in God for the future; he hath, doth, and will deliver. One favour from God is a pledge of more to come.  
In this verse than we see Paul got above, and conquering that weakness and imbecility which he found in himself, and acknowledging the goodness of God, and his power to him, Paul found God able to raise the dead, by what he had done to him in his particular.  
In the Text than we may take notice of,  

1. Paul's solemn acknowledgement of the goodness and power of God to him in delivering of him. And  
2. His Encouragement from thence to trust in God for the future.   
In the former part we have his celebration of God's goodness to him; and this he aggravateth from the hopelessness and desperateness of his estate, which he calleth a Death, not a sickness, but a death. Yea chrysostom observeth, That he doth not say, Who hath delivered us from such dangers, but such death, to show the extremity. chrysostom reads it in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deaths; but the general Copy is otherwise. Now Paul doth not only call it death, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such death. The word is used in the New Testament about three times, besides in this place; and it is always applied to the great aggravation of a thing, so as we are to admire it, as if the like had never been heard of. Thus Revel. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is such an Earthquake as never had been before. James Chap. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are ships very great. And Hebr. 2. 3. How shall we escape, if we neglect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so great salvation? then which there cannot be a greater. The Apostle therefore in using this word, doth intend to aggravate the goodness of God towards him, to leave out no circumstance that may not heighten the mercy. It is not enough with him to take notice of the mercy, but the aggravation of his mercy; and this maketh his heart seven times hotter (as it were) in praising of God, than otherwise it would be. From whence observe,  
That the children of God do not only acknowledge the mercy of God to them, 
The children of God do not only take notice of God's mercies, but their aggravations likewise.  but they also consider of every circumstance that may make the mercy appear greater.  
They will take up every crumb, and the fragments (as it were) that God's miraculous power may be more demonstrated. They do not content themselves with a beholding of the mercy in the bulk, but they weigh every particular ingredient, and so of one mercy make many mercies. That as the godly in their humiliation for sin, think it not enough to humble themselves in the general, but they endeavour to bring to mind every circumstance that may aggravate it, and so make themselves more abominable and loathsome in their own eyes: Thus they do also in matter of thanksgiving; They do not take the mercy in the gross, but they look through it, and about it to espy out every particular that may be like a coal of fire in their bosoms. Thus we have the thankful Psalmist, Psal. 136. severing every particular mercy of God to Israel by itself, and then addeth, For his mercy endureth for ever: Sihon King of the Amorites; for his mercy endureth for ever. Og King of Basan; for his mercy endureth for ever. He reckoneth them up one, and by one, though he might have satisfied himself with that expression, vers. 24. Who hath redeemed us from all our enemies: But a gracious heart dare not rob God of his glory in any one benefit that he hath from him. For if he must say with Jacob, He is less than the least of his mercies; It is not for him to pass it by; for every little mercy is far above his deserts; to him belongeth all the curses of the Law; whatsoever is not hell and damnation, cometh from the mere bounty of God.  
But let us illustrate this truth in the particulars, showing wherein the people of God use to make their aggravation. And  
First, The children of God use to enlarge their thoughts in praises of God, 
1. From their own low condition.  from the low, weak and impotent condition they of themselves were in. Now the more the disease is found out to be desperate and incurable, the greater is the art and skill of the Physician. Thus Psal. 136. 23. Who remembered us in our low estate. The blackest Eclipse makes the Sun's light, when recovering, more glorious. The lower and weaker in thyself, the more is God thereby acknowledged. So Psal. 34. 6. This poor man cried, and the Lord heard him. This aggravateth the mercy of God, that though a very Lazar, yet God would not despise him. So Psal. 142. 3. When my Spirit was overwhelmed within me, than thou knewest my path. Nothing is more ordinary than such passages in the Psalms to aggravate the goodness of God towards the godly from the lowness, and the impotency they were in: Oh if God had not come in at that time, I had utterly perished! How many low conditions have many of God's people been in, sometimes in respect of their outward, sometimes in respect of their inward? yet God hath delivered them from those whales bellies. Your affections to praise God, will be very cold and dull, till you possess your souls with this thought. Oh how low was it with me! Little did others know how it fared with me, One step further would have cast me into utter horror, and then when I could bear no longer, God supported me. Many Psalms may the chilrens of God make (as it were) I was in such a sad temptation, but God rescued me, For his mercy endureth for ever; I was in such an outward straight, and the Lord made a way to escape, For his mercy endureth for ever. Thus the thoughts of thy low condition will greatly advance the help of God vouchsafed to thee.  
Secondly, The people of God do aggravate the mercy of God, not only 
2. From their own sinfulness  from the greatness of the danger they were in, but also their sinfulness, their unworthiness, that ever God should cast an eye of pity on them; and this they do whether in temporal or spiritual mercies. And truly this is an excellent way to enlarge the heart in blessing of God; when we shall consider, how unworthy we are, we that deserved cursing, to meet with blessing. See this humble frame in David, 1 Chron. 17. 16. when Nathan came to declare the good purpose of God towards him, in raising up him and his posterity to glory; see how humbly, and in a self-emptied manner he addressed himself to God, Who am I, and what is my house, that thou hast brought me hitherto? As if he should say, Oh Lord, what am I, and my family, the meanest, and most unworthy, and wilt thou do this to me? Yea, as if this were a small thing, thou hast spoken of thy servants house, for a great while to come, and hast regarded me after the estate of a man of high degree: What can David speak more? Yea as it is 1 Sam. 7. he saith, Is this the manner of men, O Lord God? implying, that only God vouchsafeth mercy to such as are unworthy. As than he, who would build high must lay a deep foundation: So he that would exalt God on high, must lay himself low. And if it be thus for temporal mercies, we are not worthy of a crumb of bread; and though with Dives, we should beg for a drop of water, it might be denied us: Then how much more in spiritual mercies, if God bestow them upon us, Shall not our affections be greatly kindled in blessing of God? Take that fountain of all mercies, the giving of the Lord Christ to believers, to work out their salvation, by being made a curse for them. How diligent is the Scripture to put an account (as it were) upon every passage therein? That it should be as impossible for a believer to think of this love of the Father to us, and not be ravished with it, as for a man to carry hot coals in his bosom, and they not burn him. For the Scripture aggravateth it from the person who died for us, even the only begotten Son of God, John 3. 16. For God so loved the world, that he gave his only begotten Son. He so loved it; if God would have denied any thing to mankind, it would have been this, who would not think that he should rather suffer all men to be damned, then to give up his Son to death? And yet what astonishing love is here? Dared a poor sinner of himself ever thought to have begged such a thing at God's hand? Rom. 8. 32. He spared not his own Son. Certainly thy heart may be amazed, more than the Queen of Shebaes', in seeing of Solomon's glory, in meditating on this, God to give his own Son, his only begotten Son, his Son out of his bosom; all which are aggravating circumstances. If all the parts of the body, if all the hairs of thy head, were turned into tongues, could they speak enough of this goodness of God? As God said to Abraham, Now I know thou lovest me, because thou hast not withholden thy only son from me. How much more may we conclude from Gods giving his Son to us? As the Scripture aggravateth it thus from the quality of the person, so also from the quality of those, for whom Christ was thus given, and that is for enemies and adversaries. And here is an aggravating circumstance to inflame thy heart, Rom. 5. 6. When we were without strength, when we were enemies. To die for righteous men, to die for godly men, would not have been such an aggravation; but for sinners and enemies, this is wonderful. Here then is another coal from the Altar, to warm thy heart with, when thou wouldst bless God for Christ again. The Scripture to aggravate this mercy, doth consider to what end he is given for us, that is, To die for us, to die an ignominious death, to be made accursed for us, to bear the punishment of our sins upon himself. This also doth deeply sink into the heart. This is like oil to the Chariot wheels of the soul. This is like the Spirit in Ezekiel's wheel: Thy heart cannot be quiet, but it will exceedingly dilate itself in blessing of God for him. That whereas he who would be our Saviour, must purchase our salvation at so dear a rate; yet he doth willingly make his soul an offering for our sins. Lastly, The Scripture aggravateth this comparatively, That Christ did not take upon him the nature of Angels, Heb. 2. 16. He did not so love them; he died not for those Apostate Angels, who yet were more glorious creatures than man; and if redeemed, would have brought God more glory; but it was for sinful, wretched, and weak man. But this mercy of God in Christ, can never be comprehended in the depth, breadth and length thereof; it being like Ezekiel's waters, that will ascend higher and higher, even till it covers our head. We may instance in a second spiritual mercy, viz. of Conversion, or Effectual Calling us out of the damned world. Oh the soul can never be affected with this! How much doth it delight to speak of his own vileness and unworthiness once, that so the riches of God's grace in calling of us, may be the more exalted? We see it in Paul, 1 Tim. 1. 13, 15. how willing he is to speak what a blasphemous persecutor he had once been, even the greatest and chiefest of sinners; and therefore in him the grace of God was manifested, even for the ages to come. To this purpose also 1 Corinth. 15. 8, 9, 10. he speaketh, debasing himself, That he was not meet to be called an Apostle, because he persecuted the Church of God. This discriminating and differing grace of God, whereby God chooseth thee a poor contemptible worm, and passeth by others; many in the same Town, in the same family, of the same profession, yet converting grace layeth hold on thee, and not on another. As our Saviour said, There were many widows at that time, besides she of Sarepta, yet the Prophet was sent to her alone. This comparative work of grace, passing by others, and taking thee, when if God would have regarded Externals, or Internals, there were richer, there were more learned, there were less vicious, must for ever enlarge the soul, yea so astonish her, that she will cry out, What shall I say to these things?  
A third Aggravation of God's mercy, that the people of God take notice 
3. From the times and seasons of God's mercies.  of, is, From the time, and season that God doth it. In the fullness of time God sent his Son. And the Wiseman saith, God doth every thing beautiful in its season. To have mercy out of its due time, is to give bread instead of stones. It is like good Physic, but not administered in its proper season. Now the observing Christian, who loveth to seek out the works of God towards him, and studieth all God's dispensations towards him, doth in this respect find out infinite matter of praising of God; that the Lord should put off to help so long, that he should let Lazarus die, and be buried; all this is to make the soul affected with the seasonable timing of a mercy. To have a mercy in its season, maketh it a double mercy. Only you must remember that God's seasons and fit opportunities are not always well discerned by us. We are ready to think it had been better, if Gods help had come sooner, if he had not deferred so long; but this is, as if the patient should take upon him to direct the Physician, when is the fittest time for the administration of his medicinal help.  
Fourthly, The people of God aggravate their mercies, By comparing them with others miseries. I have health, how many are in pains and 
4. Fromothers' miseries.  exquisite torments? I have sufficiency and fullness, how many Lazar's are there that would be glad of the crumbs that fall from my Table? As those Lepers that were ready to be famished, but unexpectedly met with full provision in the Syrian's Camps, said, We do not well, (2 King. 7. 9) let us inform the King's household. For alas they were ready to eat their own children through the famine, while these had all plenty. In the same manner mayest thou reflect with thyself, How many are there even of the dear servants of God, that are naked, hungry, persecuted, and destitute of all hope? There is scarce any so afflicted, or in a low condition, but he may look upon others, who are more miserable than he. This therefore will greatly sharpen thy affections to bless God. When thou shalt compare thy mercies with others miseries, especially if you do consider it in spirituals. How many thousands sit in Paganism, and know nothing of Christ? How many lie roaring in hell for the same sins, or less sins (it may be) that thou hast committed? Thus if thou set thyself to aggravate the mercy of God from every consideration, thou wilt find the circumstances will increase upon thee, as the widow's oil did; and thou wilt see thou hast more cause to bless Ood, then ever thou didst apprehend at first. If I say, thou didst this, thou wouldst no more complain of the coldness and chillness that is upon thy heart. Nothing doth so much dull the heart, as resting in generals, blessing God in generals, Take every mercy as thou wouldst some Watch or curious work of Art, and view every piece, every part: or as those that behold some admirable Image, they are intentive to every part thereof, to observe the beauty, life and proportion thereof. Oh it is this, and this only will draw out thy soul, and make thee have rivers of water flowing from thee! It is this that will make thee say with Elihu, Job 32. 18. I am full of matter, the Spirit within me constraineth me, my belly is as wine which hath no vent, it is ready to burst like new bottles. Thus five words of praise coming from an heart aggravating God's mercy, are more effectual than five hundred in a formal general way.   

SERM. LXXV.  
Privative and preventing Mercies are to be accounted of, as Positive.  2 COR. 1. 10. Who delivered us from so great a death, and doth deliver. 
IN this Text we have Paul celebrating the goodness of God to him, in that extreme trouble mentioned before, wherein was observed, First, The holy thankful temper of Paul studying to aggravate the mercy of God. He leaveth out nothing unexpressed, which may not make for the great exaltation of God's goodness towards him. There remaineth a second Doctrine, which is,  
That the children of God are to account of the privative and preventing mercies, 
We should account of privative and preventing mercies, as of positive.  as much as positive.  
Paul calls this deliverance, a deliverance from such a death, so great a death; yet he was not actually killed, he was only in danger of it, but because (had not the mercy of God prevented) death had surely seized on him. Therefore this mercy of preventing death, he doth judge to be (as it were) a positive deliverance from it. That as we see God doth deal with his people, He accepteth of a willing mind for the deed. And Heb. 11. 17. Abraham is said to offer up his only begotten son, because it was in the immediate disposition and preparation of his heart; he had done it, had not God prevented it: So it is here with the people of God, Those mercies which keep off the dangers that are immediately issuing out upon us, they take as if the mercy was itself positively done to them. Divines have a saying, Plures sunt gratiae privativae, quam positivae; There are more privative favours of God, than positive; and this they apply to spiritual things. And indeed if we consider how many sins God may keep thee from, which others fall into, how many temptations God doth preserve thee in, which swallow up others, we must needs acknowledge, that we are no more able to reckon up these preventing mercies of God, than we can count the stars, or reckon up the sand upon the seashore.  
That this truth may affect us, and cause us more to employ our thoughts in a thankful way towards God concerning all that evil which might come upon us, if God did not interpose. Let us take notice of these particulars.  
First, That there are some mercy's God doth vouchsafe to his people, which 
1. Some mercies suppose evil inflicted, others do not.  do suppose evil to be actually come upon them. As when Joseph was delivered out of prison, Jonah out of the whales belly, the Lord did not prevent (which he could have done, if he had pleased) but suffered them to overtake those children of his. Yea all the troubles which do befall the godly, he could have prevented them, if he had pleased. He that can deliver out of them, can also stop them from coming: but God out of wise ends, both relating to his own glory, and the good of his people, doth bring these exercises upon them. Then on the other side, There are mercies, which do not suppose evil actually to come upon us, but ready and prepared to fall on us, if the Lord did not forbid. That as we see it was with the Angel, when he had his drawn sword, and was ready to strike Jerusalem with the plague, as well as other places, the Lord did mercifully command the Angel to put up his sword. Now no doubt but David did account this preventing mercy, this stopping of the plague, to be as great, as if they had been delivered in the midst of it. For in regard of the preparation to this judgement, they were but as so many dead corpses. So that the people of God are of too narrow and straightened a spirit, when they look only to what troubles they have been in, and God hath delivered them. Oh consider further, how many might have fallen upon thee, yea would certainly have bruised thee, had not the Lord kept them off!  
Secondly, These preventing mercies do empty themselves in a twofold channel. 
2. Two sorts of evils, spiritual and temporal, which the mercy of God prevents.  For they are either Temporal evils, or Spiritual evils, that these mercies do relate unto: and thus preventing mercies do compass us about all the day long; what evil might not have fallen upon thee every moment? This disease, that casualty, such a sudden and unexpected calamity. Insomuch that thou canst not hear of any misery, fallen upon any living, but it also might have come upon thee. Doth any sit mourning and wring their hands, crying out, O ye that pass by, see if there be any afflicted with bitterness, as I am! And is not this thy case? Is not thy house a house of mourning, for dead fathers, or dead husbands, as well as others? Is not all this from the preventing mercy of God? The second channel in which these mercies may be discovered, is, In spiritual things. And certainly here we may cry out also, That they are more than can be numbered. For what sin, what temptations, what terrors and troubles of heart, what wounds and gashes of soul do any of the godly fall into, and thou mayest not also be plunged into the same? Who maketh thee to differ? Why must not the branch ingraffed in, insult over that which is broken off, but take heed and tremble? Is it not because God may break off those also? Oh then with bleeding and melting hearts, acknowledge and say, O Lord, what would have become of me, if left to such a passion, if forsaken in such a temptation! Why is it that I have not the guilt, the condemnation that others lie under? Is it not because thy goodness did keep me? Even as David was preserved in respect of that business of the men of Keilah, he asketh of God, Whether they would deliver him into Saul's hands, and God telleth him, they would certainly do it; thereupon David will not commit himself to them. It is thus often in respect of thy soul; if thou go to such a place, if thou art put into such a temptation, if placed in such a condition or relation, God knoweth that this would prove a snare to thee, it would be a ruin to thee. Therefore the Lord doth so order by his mercy, that thou shalt not come into that condition. Divines have one kind of grace, that they call Gratia praeveniens, which doth prevent us, it cometh upon us before we have any thought, any will or desire about it. As God said, He was found of those, that sought him not. And truly such preventing grace we do not only need at our first conversion, but all our life long, as much as our daily bread. Grace must prevent our mind, our will, our affections; otherwise some sin, some lust or other would immediately fasten upon us. Let then the godly soul remember, what a deep and vast ocean this is of preventing grace, the bottom whereof thou canst never dive into. As Paul said, By the grace of God, I am what I am; so saith Austin, he might have added, By the grace of God, I am not, what I am not. It's the grace of God, that thou art not a withered tree, a barren wilderness. It is the grace of God keepeth thee from Hypocrisy and from Apostasy; what a sinner and evil wretch thou art not, it is wholly by the grace of God.  
Thirdly, Although the godly do thus judge of preventing mercies, as well 
3. The godly are o●● forgetful about these preventing mercies.  as of positive mercies, yet because we are apt to account of mercies by sense, and feeling we have, hence it is, That the godly are exceedingly-forgetfull many times about preventing mercies. It is often said, We never prise a mercy till we want it. How precious is health to a diseased man, ease to a tormented man? And so also we never account any evil grievous, but while we feel it, while it is upon our backs; and thereupon we are most sensible of such mercies, which do take off this burden from us. Thus it is indeed, because we judge of all things according to our sense; but if we did let judgement work, than the godly soul would be likewise greatly enlarged for the keeping of evil, as well as removing of it. The evil we never felt, yet because ready to come upon us, had not the mercy of God kept it off, is affectionately taken notice of by that soul, which delights to search out the works of God towards it. The godly ought not be so brutish, as to be taught only by thorns, or to be like the horse which must have always the bit and bridle. Preventing mercy is as real a mercy as a positive one. God is as truly good in keeping of evil from thee, as removing of it: Shall God therefore lose such of his glory and honour, because thou wilt judge only by sense?  
Fourthly, That therefore the children of God may know, It is their duty to 
4. It is therefore their duty to go further in praise and thankfulness for these mercies, then usually they do. 1 Whatsoever evil is not inflicted that we have deserved, is to be acknowledged a preventing mercy.  go further in the way of praise to God, then usually they do. Let them consider these ensuing rules, concerning preventing mercies. And  
1. Persuade thyself of this, That whatsoever evil thou hast deserved by thy sins, and is not brought upon thee, look upon this as a preventing mercy, and be affected wit it as much as with any positive mercy. And truly this very particular may be like a live coal from the Altar to warm and purify thy heart. For haste thou not deserved all the curses threatened in the Law. As soon as ever as thou hast sinned, may not the Law of God immediately challenge thee, take thee by the throat, and hale thee to hell? Well if so, consider this preventing mercy of God, that keepeth thee from them. Mayest thou not truly say, remembering the deserts of thy sin, not only the God who delivereth from so great a death, but also so great an hell, and so great a damnation? Were not thy heart like a clod of earth, like a stone, how greatly wouldst thou be affected in this particular, saying, It's the Lord's mercy I am not in the grave; It's the Lord's mercy I am not roaring in hell; for the Law curseth me, I have transgressed that, there is nothing keepeth off the execution of that dreadful sentence, but the mere mercy of God? And therefore if thou wert dead and raised again, if damned in hell, and yet delivered out: Would not thy mouth and heart be filled all over with blessing and praising of God? Why not then when God keepeth thee out of this destruction every moment? It's observed as the demonstration of God's great power and mercy, that the waters of the sea being higher than the earth, yet they are so checked and bounded by the power of God, that they do not overflow the earth. This is the mere preventing mercy of God. Insomuch that Luther said, The Inhabitants of the earth are as wonderfully preserved from destruction by the sea, as the people of Israel were in their passage to Canaan, when the waters stood like walls on both sides. And thus it is in any mercy we enjoy, if we consider what the Law threatens, how that curseth, what we have deserved. It's a wonder of wonders that every hour we do not fall into hell. Therefore if thou findest thy heart not affected with these preventing mercies, lay this particular close to thy soul. 
2. Whatsoever evil falls upon others, and not upon us, 'tis a preventing mercy.   
2. Consider, That whatsoever evil doth actually fall upon any other in the world, and not on thee, this is a preventing mercy. Is another sick, and not thou? Is another poor, not thou? This is a privative mercy. For what reason can there be given of thy difference from others, but only the discriminating mercy of God; he killeth and maketh alive, he maketh poor, and maketh rich. So that all these things are distributed according to the wisdom and pleasure of God. If so, how then cometh it about, that thou escapest such a misery, and another doth not? Afflictions rise not out of the dust, neither doth preferment and honour. God then giveth a cup of gladness and joy, or a cup of gall and wormwood to drink off. Now then look about thee, and behold how many sit in darkness, and have no light; how many are bereft of senses, of their understandings, and of all comforts, even brought to be like Dives in hell, ask for a drop of water, and cannot obtain it; but it is light in thy Goshen, while darkness with others. Doth not this preventing mercy melt thy soul? Art thou not made of brass and iron, if thy preservation from the miseries of others, especially the damnable and sinful ways, do not exceedingly move thee? How canst thou carry such live coals in thy bosom, as these thoughts are, and not be wholly inflamed with them?  
3. Acknowledge this likewise, That whatsoever God in justice might inflict 
3. Whatsoever evil God justly may, and yet doth not inflict, 'tis a preventing mercy.  upon thee, and yet doth not, therein is also preventing mercy. It may amaze us to consider, what objects of wrath, and examples of God's vengeance there have been in the world. Cain was in the beginning of the world; God made him like an Anatomy-lecture for all succeeding evil men to beware of his impieties. Pharaoh also, God saith of him, For this cause have I raised thee up; or as some contend, I have kept thee alive in the midst of those many judgements, that destroyed round about him, Rom. 9 17. Exod. 9 16. Now let any thankful, godly heart meditate on these Histories. Consider these examples, Why wast not thou a Cain, thou a Pharaoh? Why should not God make thee an example of his wrath, to be a pillar of salt to season others, as well as others are to thee? Oh the depths of this preventing mercy, how incomprehensible and unsearchable are they! Must not this astonish thee to think, that whatsoever God in the way of wrath hath done to any man in the world, the same God might have done to thee, and no more have wronged thee than he did them? Account this therefore upon the riches of his mercy, that these things have not come upon thee. Look upon all such mercies, as privileges and exemptions. God doth otherwise with thee than many others; he punisheth their sins, he animadverteth their iniquities, they are howling under his anger, and thou art preserved. It is true, God is no accepter of persons; and therefore Cain cannot expostulate with God, why he did not make him Abel; nor can Pharaoh complain of God, because he was not David; nor yet can Judas find fault with the Lord, because he was not Peter, because as Aquinas observeth well, in things of mere bounty and liberality, there cannot be any accepting of persons, seeing that if no munificence to any at all were extended; there was no cause of grievance. And thus it is wholly with God, he is no debtor, nor obliged in any way of justice to man; and therefore if he do what he pleaseth with his own, Shall thy eye be evil, because he is good? So that God must needs be justified by these different dispensations; only thou whom the Lord doth thus spare and exempt from his way of wrath, look upon it as so much mercy; as if God had said to the damned in hell, as he did to Lazarus in the grave, Come forth.  
4. Not only whatsoever God doth in a way of justice, but also in a providential way (which we call chance) bring upon others, and not upon thee, this 
4. What evils God brings upon others in a providential way, and not upon thee, it is of his preventing mercy.  also is a preventing mercy. We read, that if a man were cutting a tree, and the Axes head fall off, and kill another, it is said, The Lord delivered that man into his hand, Exod. 21. 13. compared with Deut. 13. 19 Although to man there be such a thing as contingency and casualty, such sad things fall out many times, that no wisdom of man could foresee, yet in respect both of God's knowledge and providence, no thing is uncertain to God: and therefore those casual things are as much under God's providence, as necessary things. What can be more inconsiderable than an hair? Yet not one of these falls from the head without Gods will. This being so, let a godly man but think with himself, How many casual murders, how many sudden and unexpected deaths have many met withal in the world? What sad changes have been made in families, in relations, by some accidents, that were never thought of, yea it may be the like never fall out again? Now then cast up thy accounts, o child of God, see how much is owing to God in this very particular: Count every such preventing mercy, as much as a positive one.  
5. Whatsoever the frailty, imbecility and weakness of man would cast him 
5. Whatsoever man's own weakness would cast him into, and yet God keeps it off, is a preventing mercy.  into, yet God keepeth thee from; know this is a preventing mercy. Man is such a poor, infirm creature, so many things are requisite to keep up life, that we may wonder every man who goeth from home alive, is not brought home dead at night. How is it that this candle under so many puffs of wind, is not extinguished? How cometh this spark of fire to be kept in a sea of water? So that thou mayest justly account every day's life a resurrection from the dead. Had man no other keeper, or preserver than himself, both in temporals and spirituals, every moment he would die, both in soul and body. Say then, O Lord, my heart is affected, my soul suffers violence within me! If I had the tongue of men and Angels, I could not exalt thy mercy according to the nature of it; I look upon myself, as brought out of the grave, yea brought out of hell many times a day. The Papists have an opinion about the Virgin Mary, That she was borne in no original sin, nor ever committed any actual sin; and therefore (say they) when she called Christ her Redeemer, that is, by way of preservation, not that she was actually redeemed from sin, but would necessarily have been, if Christ had not preserved her. This is an absurd and a foolish opinion. Only in the general we may say, That Christ, as he is a Redeemer to his people by actual deliverance; so also by preservation, Christ is a Saviour, in that he preserveth thee from the sins thou wouldst have committed, as well as those thou hast committed. Yea all those iniquities thy heart, thy temptations would have carried thee unto, if God had not prevented, thou art to bless God for, as well as the pardon of those sins actually committed by thee. Fill thy soul therefore with the meditation of these things: Say, Lord, what I am is a mercy, what I am not is a mercy! The removing of evil is a mercy; the keeping of it off is likewise a mercy.   

SERM. LXXVI.  
Of the Necessity of Gods 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 itself 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 Copies, and therefore addeth, Fortassis hoc redundat, it may be this is superfluous. chrysostom 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 enjoy 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 principal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save, and hence in the Scripture Christ who is the Saviour is called Rom. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of Zion 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 implieth, That if God did not daily keep him, the same, or the like decumane waves would overwhelm 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 
God's continuing his mercies, is as necessary to us as his first bestowing them.  them.  
If the Lord should deliver us from any evil, and afterwards leave us to our own strength and wisdom, to preserve ourselves, how inevitable would our ruin be? Therefore we must turn 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 
What deliverances God works for us.  we are apt to look only to bodily deliverances, to external mercies. Whereas we shall find a soul deliverance, and spiritual deliverance, principally spoken of in God's word, and for which Christ is called the deliverer, so that the consideration of this should raise us up into spiritual and heavenly Meditations. And  
1. For a bodily deliverance. This Paul speaketh off, 2 Tim. 4. 17. I was 
1. Temporal.  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 extreme, whether he meant it particularly of Nero, or whether by that he would allegorically express some eminent danger, to be sure he meaneth God's helping hand, and that in bodily misery. Thus also Paul 2 Tim. 3. 11 enumerating several persecutions, he concludeth, but out of them all God delivered me. Although therefore spiritual evils are judged by the godly the greatest evils, and spiritual deliverances the greatest deliverances; yet the godly being men, consisting of flesh and blood, they also are sensible of external evils, and thereupon do greatly need Gods mercies towards them in their outward deliverances. David's Psalms do for the most part glorify and praise God in respect of temporal deliverances; and therefore such Psalms have the most powerful influence, and do most affect the heart, when we come to be in the same dangers and fears with him; so that in all our outward deliverances we are to acknowledge God only; not our own wisdom or our own power. Not unto us Lord, but unto thy name be all glory given.  
2. There is also a spiritual deliverance the Scripture mentioneth, and this 
2. Spiritual.  aught diligently to be headed by us.  
1. There is Christ's spiritual deliverance of us 1 Thess. 1. 10. in respect of 
1. From wrath to come.  the wrath and vengeance to come, we are there said to wait for Jesus, which delivered 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 external torments prepared for the Devil 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 profane 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 unspeakable 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 dreadful 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 Hills 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 firmly 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 spiritual deliverance from the Bower of sin and Satan. We 
2. From the power of sin and Satan.  are by nature captives and slaves unto him, we are in bondage to every lust, and we greedily fulfil the desires of our own corrupt hearts. But by Christ we obtain a deliverance, we are set free faom the power our former sins had over us, Col. 1. 13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son. You see what the condition of every man is till converted, it is said to be under the power of darkness. How unspeakable is the misery of all unregenerate men, who are thus the Devils prisoners bound hand and foot, that they are not able to shake off any one sin they are accustomed unto, neither are they willing to be delivered? They do not mourn and groan after a Redeemer; how enlarged therefore should the heart of a godly man be, when he shall see himself thus delivered? the time was I could not give over my loose and wanton ways; I could not part from my profane and wicked Companions; the time was, I hated such as feared God, I could not endure any holy strictness, any family-duties. The time was when the cares of the world did lord it over me, so that neither praying, or hearing, or any holy Ordinances had any influence upon me, being so greatly enslaved to those earthly thing: but now blessed be God the snare is broken, and my soul like a Bird is escaped; I can now run with delight in the ways of God. Oh how blessed a deliverance is this, to be saved from thy former impieties, to be delivered out of thy old blindness and wickedness? Seest thou not in what miserable bondage many persons are entangled in by their lust? They have some convictions, some terrors upon their conscience; they cry out, oh that they could never fall into such sins again, and yet upon every temptation hideously relapse again. Augustine before his full conversion to God, complained of this captivity exceedingly. If therefore God hath delivered thee from thy former unregenerate estate; if he have made thee a new Creature, then know the goodness of God towards thee, is more than ever can be comprehended by thee. It cannot enter into thy heart to conceive of the fullness thereof: But because this deliverance is not complete and perfect in this life, as appeareth Rom. 7. where Paul complaineth of a captivity, still he was plunged into, he breaketh out at last into that affectionate expression, Who will deliver me from the body of this death? Oh how blessed and happy will that day be! when thou shalt have no more thorns in thy side, or rather in thy heart; no more Jebusite to disquiet thee, but all sin with the effects thereof shall be wholly dried up.  
3. There is a spiritual deliverance in respect of the continual temptations 
3. From temptations to sin and apostasy.  we meet with in this world, to draw us to sin, and to make us turn the back upon God. That we may always have God's protection herein, we are taught to pray, even as often as for our daily bread, that he would deliver us from evi'l, Luke 11. 4. and herein the Lord doth vouchsafe more daily deliverance to us, than we can possibly apprehend. Every condition, every mercy, every affliction, would be a temptation to us, to allure us to sin; did not the Lord daily deliver; What is it that keepeth thee from the Apostasy of others? and so from the wounds and gashes of Conscience, which usually fall thereupon; but the mere delivering mercy of God? Thus you see in how many particulars God doth deliver his people; but as the Doctrine is; It is not enough for God to deliver once, unless he doth it daily, continually, never withdrawing his arm from under us; and the grounds of the necessity of continued mercy are these. 
Why 'tis necessary God should continue his mercies as well as give them to us. 1. Because we cannot continue them ourselves.   
1. Because of our utter inability and impotency to continue the same to ourselves. If the Lord doth bestow such and such deliverances on us, leaving us afterwards to ourselves, that we by our own wisdom and power should preserve ourselves; Alas, This would immediately prove a ruin to us; for we can no more continue the deliverance, than we could procure it at first; he that hath delivered, must be the same that doth deliver. It's not God that hath delivered, and then we who do deliver. Humble thyself therefore thankfully under all Gods merciful dispensations towards thee; say, O Lord I depend on thee for daily bread, for daily grace, for daily pardon, for daily preservation. The same infinite power and wisdom is required to uphold thy mercy, as was at first to bring it to thee.  
2. This continuance of mercy is requisite not only from our natural imbecility, 
2. Because of our unworthiness.  but also our moral unworthiness; So that though the Lord hath delivered once and twice; yet we are apt to be so unthankful and forgetful, that the Lord may deliver no more. Oh how often do we forfeit the good mercies that God vouchsafeth us? how often have we provoked him to take away his good gifts from us? but it is his mercy, it is his goodness to continue them unto us. Every day thou dost enough to make God take away all he had bestowed upon thee. Even as when he had made man, who revolted from him, and was plunged into obstinate wickedness; it is said Gen. 6. It repented him that he made man, and it grieved him at the heart; an expression to humane capacity, to show how unworthy a Subject man was now become of all that love, God had shown to him; and mayst thou not fear, when thou lookest upon thy own barrenness and unworthy dealings with God? that God doth repent that ever he thus honoured thee; that ever he thus blessed thee; that ever he vouchsafed such grace to thee, and so take all from thee? Take Saul for an instance, how many personal favours did the Lord bestow on him? but at last God quite forsook him because of his Hypocrisy ane Rebellion; If therefore we consider how forgetfully and wretchedly we walk under God's mercy, we may evidently see, that if the goodness of God did not continue them, as well as at first bestow them, we should quickly be stripped of all. How many not persons only but Churches, for want of the continuance of God's mercies are of Gardens become a very Wilderness? Is God to the Nation of the Jews, as to the Churches of Asia as he was once? so that the demerit which is upon us after mercies received, our not improving of them for God, may provoke God after the good he hath done for us to bring all evil upon us.  
3. It is necessary the Lord should continue mercies and deliverances, as 
3. Because our dangers and temptations continue.  well as at first vouchsafe them to us, because our dangers, our temptations continue. They that renew their disease daily, must also renew their Physic. They that fall daily, need to be raised daily. Iterated troubles, need iterated deliverances. It is true, there are some mercies that cannot be iterated any more, the benefits of them may, but not the mercies themselves. Thus the Creation of the world was at first, and it would be absurd to pray that God would create it. So the Incarnation of Christ, this was once done, that it cannot be done any more; God's Predestination likewise of his people was from all eternity; neither can it be iterated. But then there are other mercies which are duly to be continued, yea, often to be repeated; such as pardon of sin, the daily quickenings and excitings of grace. It is true, some have of late affirmed, that sin is pardoned from eternity, and that we cannot pray for the pardon of it; only we may for the sense and assurance of the pardon. But it is absurd to think a sin 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 God's 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 lose 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 unthankfulness 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 means 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 Devil and sin 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 Devil? if the Devil did create thee; if the Devil did preserve thee; if you did live and move in him: than you might pay him out of his own. But oh the patience of God that suffereth so many wretched sinners to advance the Devil's Kingdom 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 Paul's 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 firm trusting in the truth and goodness of God; he could not live an hour, or a day, without perpetual 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 rendereth, in whom we have fixed hope, in opposition to that vain, movable, 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 always carry along with it some affections, and cordial 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 sanctify 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 applied to the expectation of evil 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 wisdom or power of men, nor in Angels or Saints; no not as instrumental 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 temporal deliverance. For although God himself, and eternal glory, be the principal objects of our hope and trust; yet temporal mercies may be the secondary and less principal, as they relate and conduce to this eternal 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 always be in dangers; and that though once or twice delivered, yet new temptations will assault him. But though they do, he is not disheartened. The sense he hath had of God's former mercies, doth encourage 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 perpetual and always the same, no wonder if God's mercies and deliverances likewise be continual. Observe.  
That the experience of God's goodness and power to his people formerly, may 
The experience of former mercies should encourage us to trust in God for the future.  encourage them to trust in him for the future.  
Paul was delivered by God, and therefore he trusteth he will deliver him. Thus David also argued, 1 Sam. 17. 37. God had delivered from the Lion and the Bear, therefore also he trusted, he would from that uncircumcised Philistian. Hence at another time David professeth, He will remember the mercies of God, which had been of old; for these are of great use to keep the heart fixed for the future. We have the Apostle expressing his confidence even concerning others, and that in the matter of grace and salvation; from the foundation God had already laid that spiritual building, Phil. 1. 6. Being confident of this very thing, that he which hath begun a good work in you, will perform it till the day of Jesus Christ. That this hope in Paul concluding from one deliverance to another, was fixed upon, may see also at another time, 2 Tim. 4. 18. Where having acknowledged Gods mighty prefervation to him, in that he was delivered from the mouth of the Lion, he addeth, And the Lord shall deliver me from every evil work; How greatly then are the people of God to be reproved for their diffidence and distrust, who though they have the Word of God, and the works of God; the promise of God, and the providences of God, upon which to quiet their souls concerning all events to come: yet upon every new trouble, are as much tormented and perplexed, as if they had never heard or known any thing of God.  
To amplify this, consider,  
1. That although we have in many particulars found the goodness and 
Considerations clearing the truth. 1. Though we have oft had experience of God's goodness, yet every new trouble is ready to startle us.  power of God to us; yet every new trouble, every new danger, is ready to startle us, and to overwhelm us. The Children of God in any new exercise, are many times as much to seek, as if they had never been delivered by him. They are ready to fear, that now they shall sink, though hitherto preserved. Even as David, when his trust in God was weakened, than he cryeth out, He should one day perish by the hands of Saul: all the great deliverances vouchsafed to him, did not settle his heart for the future. Such therefore is the diffidence, and sinful fear which is ready to surprise us upon any new trial, that we are apt to think; though God hath done thus and thus for us, yet can he conquer this temptation? can he help out of this trouble? This is worse than all the rest; and can he deliver herein? Even as we read of the people of Israel, who had the experience of so many wonderful preservations, and miraculous mercies bestowed on them in the Wilderness, Psalm 78. 19 yet questioning, Whether he could furnish a Table in the Wilderness? and Verse 20. Behold he smote the rock, and waters gushed out; can he give bread also? See here how they limited God to one mercy, and to one deliverance; now this was so great a sin, that the Psalmist calls it, a speaking against God, it was Blasphemy; and he addeth an aggravating particular, yea, they speak against God; as if this were a greater sin than all their former rebellions; therefore it is said Verse 21, 22. The Lord heard this, and was wroth, his fire was kindled against Jacob: Because they trusted not in his salvation. Oh let this be a dreadful instance, never to be forgotten by thee! how often doth thy heart say such things? God hath hitherto maintained; hitherto delivered; hitherto provided for me, and mine: But, Can he furnish a Table in this Wilderness? can he succour me in this exigency that I am now plunged in? Oh take heed of such distrusting thoughts! it is, speaking against God, it is a kind of blasphemy.  
2. Although the promise of God be ground sure enough for us to trust in, 
2. Though the promises be sufficient grounds for our trust, yet experiences do much promote faith.  yet such is our weakness and infimity, that experiences and sensible props do wonderfully promote our faith. Could we act purely and perfectly from Divine Motives, the promise of God would be as good to us, as all the experiences in the world; for it is the word of him that cannot eye; and therefore nothing of sense or reason, is so sure as that of faith. But because we consist of a body as well as a soul; therefore as in other things, God doth condescend to our weakness, so here also. The Sacraments and miracles were vouchsafed by God, to confirm our faith; not that they add any certainty to the promise, or can bring more authority to it; only in respect of our imbecility, so they became helps to our faith. Thus also when we have great and glorious promises, which may abundantly satisfy us, so as to conquer all distrustful and perplexing thoughts, yet experiences joined with these; and when we see him fullfilling with his hand, what he hath spoken with his mouth; this doth greatly add to our confidence. It is true, our Saviour saith, John 20. 29. to Thomas, who would not believe, unless his sense did confirm him, Blessed are they that have not seen, and yet have believed, because such do give more glory and honour to God; As Abraham did, who regarded the power of God, resting on that, and considered not Sarahs' dead Womb: Yet they are not wholly cast off by God, who do believe, and see also. There is a time when we are to trust in God before we can have experience of God's dispensations; such is the time of conversion. Then the soul being brought into the deeps of the Lord, than it being in divers and sad agonies, the heart is more difficultly brought to trust in God. For all things are then new; the soul never felt such temptations before; it was never in such fears before; it is ready to cry out, Never any was in the like case with me; what will be the issue of those wonderful things, in his soul he knoweth not. All this diffidence is, because at that time the believer had no experience of God's dealings; is not acquainted with the deep mysteries of God in bringing us to salvation, our with the depths of Satan, who endeavours our destruction. But when once the soul cometh to have more experience of God's works upon itself, and is more acquainted with the ways of God, than he comes to hope, whereas before he was ready to cast off all in despair. If then God hath from year to year, trained thee up in many experimental discoveries of soul-mercies, and body-mercis; how inexcusable wilt thou be, if thou are ready to be shaken, and to lose thy hold upon every new trouble? God's promise should be enough to thee; thou needest no more: If a man that is faithful and able should assure thee so much, thou wouldst rest contented. How unworthily then dost thou deal with God, when his word and his works put together, yet do not compose thy heart? Oh remember! is not he the God, that created light out of such darkness, as did once cover thy soul? Is no● he the God, that helped in such a trouble? that came in with so seasonable a deliverance? and when thou knowest his name thus, wilt thou not trust in him?  
3. It is a special way to keep the heart in a serene and quiet frame, to 
3. 'Tis a good way to keep the heart calm, even to exercise trust in God for the future.  exercise trust in God for the future. Not only to bless God for the mercies we have, and do enjoy; but also as confidently and securely to trust in God for all future things, that shall befall us, as if we did for the present enjoy what we could desire. We shall find, that for want of this trusting in God for the future, all our anxieties and disquietness doth arise. We do continually create unto ourselves constant molestations of spirit, because we make suppositions about the future. What if I should be brought into such a condition? What if such a sad estate should befall me? What if I be left unto such a temptation? Thus constant conflicts about what is to come, taketh off all joy and thankfulness, for what we have for the present. Therefore it is a special duty in the Children of God, to be acting dependently upon God for the future, as well as for the present. Our Saviour Mat. 6. 25. doth by several choice and precious Arguments, endeavour to conquer that ill temper in his Disciples, who were so solicitous what would befall them to morrow? how they should be clothed hereafter? how they should live hereafter? Therefore the Child of God is to live with as much joy and contentation in respect of future things, as if they were present; And this is the reason why the promises in Scripture are sometimes expressed in the past tense, and sometime in the present, because we are also as much assured of every good thing promised, as if we had it already in our hands.  
4. The good things we are to trust in the Lord for, as future, are both 
4. The future good things that we are to trust in the Lord for, are both spiritual and temporal.  spiritual and temporal things. Though Paul speaks here, and David many times in his Psalms of trusting in God for temporal mercies; yet the most noble and excellent objects of our confidence, is to be eternal glory, or the enjoying of God in that state of blessedness. Hence it is, that God is sometimes, and everlasting glory is sometimes called our hope, because in the expectation of these things the soul is daily supported: and certainly if the Husbandman would not plow, but in hope; neither would a believer endure all those sufferings and afflictions for Christ's sake, but for this hope. This trusting, to have that unspeakable joy hereafter, and to be for ever with God, should be put forth more vigorously by us. And we should find it excellently useful to wean us from the world, and to make us part with our dearest comforts for Christ's sake; yea, as was hinted before, we are to trust in God, for these temporal things only as they are conducible thereby, because God hath promised them no further, and so far they are absolutely promised; insomuch, that we may no more distrust God about temporal things, so far as necessary to our salvation, than we may of spiritual and gracious things: which may detect the Hypocrisy of our hearts, whereby we please ourselves, as if we trusted on Christ for our justification, and the salvation of our souls; when in the mean while we distrust him about a morsel of bread, or a drop of water. Only it may be doubted, how Paul, and any godly man can trust in the Lord for the future about temporal mercies, seeing 
Object.  that the godly may many times be without them; and if Paul be delivered once by God, it dothnot follow, he must be delivered every time; for than he could not have suffered Martyrdom as he did at last. And why might not John the Baptist, and James have trusted in the Lord to be delivered? Which if they had done, it had been a false trusting. To this some say, that we are as absolutely bound to trust in God for every temporal mercy, as we are for any spiritual; 
Answer.  and that it is merely for want of faith or trusting in God, if we have not all the temporal deliverances we stand in need of. If a man die of the Plague, they will say it is for want of faith in God; but although no doubt the People of God are greatly to be blamed for their diffidence, and for want of trusting in God, they lose many outward mercies; yet because temporal things are not so absolutely promised as spiritual, therefore there cannot be such an absolute trusting for them. Others they say, that we are to trust in Gon conditionally. To rest upon him for this and that mercy, with this condition, if God will. But those that say we are absolutely to pray for temporal things, these must also conclude, that we are to trust in God for them absolutely likewise: and therefore such do not like that expression, by way of condition, when we pray for these outward mercies. They like not this expression in prayer, Father, if it be thy will, recover such an one that is sick. They think this is not a Prayer, because from a conditional supposition, no certain thing is inferred.  
Others therefore they conclude, we are to pray absolutely for temporal things, (and by consequence we may also add to trust for them,) only there ought to be a submission in our spirits, that if God give us not our requests, we yield ourselves up to his holy and wise will. Thus with them, though we may not pray with condition, yet we ought with subordination; and happily they that speak of this condition, mean no more than subordination. There is then a difference about trusting in God concerning spiritual and temporal things; eternal glory absolutely, and such a measure of grace as will bear us through all temptations, that we shall not totally and finally be overcome by them, temporal things with subordination, yet so far also absolutely ab out them, that no good thing shall be withheld from us; so that we may with Paul Rom. 8. in an holy triumph profess, That neither life nor death; neither things present, or things to come, shall separate us from the love of God in Christ.   

SERM. LXXVIII.  
Of Motives to trust in God, and the Opposites to it, Presumption and Despair.  2 COR. 1. 10. In whom we trust, he will yet deliver. 
EXperiences of God's mercies that are past (you heard) may justly excourage us to trust in God for the future. Now although much hath been said concerning this necessary grace of trusting, with the object in which, and for which, yet some particulars are to be added for further explication. As  
First, There are some peculiar and proper motives, to trust in God, which 
1. There are motives to trust in God from both the personal and general privileges of believers.  were the personal privileges of some believers only; and there are general common ones, which do belong to all the godly. As for example, when David in that place mentioned before, argued, that God who had delivered from the Bear and Lion, would also from that uncircumcised Philistim. We may very well conclude, that David in that particular act, had some immediate inspiration, and divine instinct upon his soul, whereby he was raised up to trust in God assuredly, for that particular deliverance. And this is the more probable, because of the manner he did encounter Goliath with, going out against him, In the Name of the Lord, with a sling, and stones out from the brook. By which preparation it is plain, that David was therein guided by immediate revelation. And happily Paul in this act of trusting, which here he professeth, he might have more than the general and ordinary promises, which all the people of God have to rely upon, there might be some special assurance and revelation vouchsafed to him, that he had more work to do for God, that all his enemies could not for the present take away his life. Therefore he addeth, He will yet deliver; not always, but as yet he will, till he had finished his course, and fought the good fight of faith, he was called to. Thus we read that Paul had a vision, Acts 18. 9, 10. while he was at this Corinth, commanding him, Not to be afraid, for no man should set on him to hurt him. Thus many of the people of God in former times, they had immediate revelations, and personal discoveries made to them, whereby they were called to believe in God for such a particular temporal mercy, and that every way absolutely. But then  
2. There are common, general mercies, which are to work upon all the godly; and such are those universal propositions revealed in God's word, whereby we are antidoted against diffidence and distrust in any estate whatsoever. So that although thou hast not that peculiar revelation made to thee for such mercies, as those Ancients had, yet thou hast as sure a word of promise to depend upon. For it is the same God which speaketh in a general promise to thee, that did in a particular to them. Hence we find the Apostle comforting and encouraging the godly by such a promise, as was peculiarly made to Joshua in that extraordinary Office he was called unto, Heb. 13. 5. For he hath said, I will never leave thee, nor forsake thee; from this see what he inferreth, So that we may boldly say, The Lord is my helper: which proveth, that even particular promises made to any godly man, do in the general reason of them belong to every believer. Even as we say of the Judicial Law, though the particular duty or punishment may not oblige us Christians, yet the moral equity and reason, upon which it was grounded, doth. So though the very particular thing promised belong not to thee, yet that protection, support and preservation, which is necessary to thee in thy way, that thou mayest rely upon God for. Know then, that it is but the deceitfulness of thy heart, when thou thinkest, Oh if God would speak from Heaven to me, or if an Angel should come from God, and bid me, Be of good comfort, this or that shall be done for thee, than I could rest satisfied. For if thou dost not believe God speaking in a general promise, neither wouldst thou in a particular one. Marry Magdolen, and some others had a peculiar particular testimony from Christ, That her sins were forgiven her, yet every humbled and repenting sinner may apply the promises of pardon to his own soul, as fully and as boldly as she did. For Christ doth still in the world speak so to every unfeigned convert. It is true, we grant, that in the Apostles days, when the gift of miracles was necessary for the Church, than some had a peculiar command and promise by faith and trusting, wherein they were able to do miracles and wonders, and this was called, The faith of miracles. And for any to conceive such a thing of himself now, and to trust in God for to perform some miracle, is to be ignorant of what spirit we are: yet still we are called to a faith and trust in God, which is almost as wonderful, as that of Miracles. The trusting in God for the pardon of thy sins, for thy preservation in temptations, for thy safe conducting thee to Heaven, through all the oppositions in the way, is as difficult as miraculous faith. So also the trusting upon God in temporals, when thy condition hath been like a wilderness, when no visible hopes or props have appeared, is like a miraculous faith. Hence there are learned Divines (Synopsis puri. Theol.) that do grant, there is still in the godly a faith, though not miraculous, yet answering that, which they call Fides specialis, whereby the Spirit of God doth in a peculiar manner raise up the soul to trust in God. For this particular God sometimes, when he provideth a mercy for his people, doth prepare their hearts to expect it. Only we must take heed that we do not baptise our delusions, and the strong conjectures of our humane persuasions with the name of this special faith. The sum of this head is to inform the people of God, that the general promises are as sure an anchor to fasten thy soul in the midst of waves, as particular are.  
Secondly, It is good to consider, What are the immediate opposites and contraries 
2. What are the opposites, to trusting in God. 1. Presumption.  to this grace of trusting in God, that so we may avoid those rocks from splitting our souls thereat.  
The first enemy to it is Presumption, and that is, When men do not trust in God, in his way. We represent God to ourselves in our own carnal imaginations, and then we trust in him, which is indeed nothing else, but to trust in our vain lying hearts. Now this presumption, which hath the appearance of trusting in God, but is not so, may be discovered these 
Signs of presumption. 1. When we walk not by Scripture-light.  ways:  
1. When we do not judge of God according to the Scripture-discovery made of him, when we walk not by Scripture-light. There can be no trusting in God without a true knowledge of him out of his Word. Now if you observe ignorance herein is the cause of all that presumption which drowneth many souls in perdition. Take the most profane and profligate wretch, who like Cain almost have the marks of God's displeasure against them, palpably manifesting themselves, yet they will tell you, they trust in God for mercy, they rest on Christ to be saved: Is not all this, because they do not know God out of his Word? If they did, would not they find there, that he is angry with the wicked every day, That he is a consuming fire; That if a man regard iniquity in his heart, God will not hear such a man's prayer? Are not these so many thunderbolts to strike thee out of thy presumption?  
2. It is not trusting in God, but presumption, When we are confident and 
2. When we are confident without a promise.  bold, where we have no promise from God. For this you heard, That God's promise and our trust, doth necessarily respect each other: So that if you take away the promise, you remove the foundation, and so faith must fall to the ground. And this doth plainly also discover, that that which some call their trusting, and their dependence upon God, is nothing but their arrogance and their false presumption. Such are the confidences that men have for suffering in their heretical and damnable opinions. No doubt but such may find in themselves a resolved and pertinacious frame of heart, which they call a trusting in God; but because they have no promise made to their errors, therefore they have no true faith in God. I speak of such opinions, as are not consistent with the work of grace, and fundamental principles of Religion: otherwise if gold and precious stones be built on the foundation, though hay and stubble be the superstructure, such shall be saved, yet so as by fire.  
3. Presumption is palpably discovered from trusting in God, By severing the means from the end. And this is commonly made the very essence of presumption, 
3. When we separate the means from the end.  that it divideth those things, which God hath necessarily conjoined together. It is the Scriptures maxim, which can never fall to the ground, That without holiness no man shall see God. Where there is no grace here, there shall not be any glory hereafter: yet do not men generally presume, as if that Text would not prove true; otherwise, why is it, that thou dost not lay all thoughts and endeavours about other things aside, and see to the work of grace above all things? I may be wealthy and damned, I may be learned and damned, but I cannot be gracious and damned: yet who is there that maketh this his study and inquisition of soul, whether this necessary work of grace hath ever yet been wrought in him? But  
4. This presumption is still the more palpable and gross, When men do not 
4. When we use false means  only divide between the true means and the end, but use false and contrary means. And this is the condition of all those who live in the common practice of any gross sin, never reforming of it. For these men to trust in Christ, to be saved, living and dying after that manner, is the most absurd and maddest presumption that can be: As if thou shouldest think by brimstone, to quench the fire upon thy house. God indeed doth sometimes work his glorious ends by those means which are contrary; but for thee to think to go to Heaven by the way that leadeth to hell, argueth thou art bewitched with thy lusts. Repent, for thou art as yet in the gall of bitterness, and bonds of iniquity.  
Lastly, This presumption doth powerfully, but subtly work in all those, who 
5. When we think by our own strength to obtain grace and glory.  deny either in whole, or in part the grace of God, and think by their own strength and merits to obtain the good things they hope for. Therefore Pelagians and Papists do by the very genius of their Doctrine, teach men to presume, when they define their Spes to be, Partim è gratiâ Dei, partim è meritis proveniens. So that pure faith, and trusting in God, is not taught by Popish principles, but presumption and self-confidence is taught by a Law. And under this head, all those civil and moral men are comprehended, who think that for their own righteousness, God must bestow such and such mercies upon them: a sin that every man is very prone unto, as appear by Moses his prohibition of it so often in one Chapter to the Israelites, Deut. 9 4, 5, 6. Speak not in thy heart, saying, for my righteousness the Lord hath brought me to possess this Land. The Pharisee then doth presume as well as the Publican, though upon different grounds.  
The second opposite on the contrary is, Despair. Indeed all diffidence and 
2. Despair.  distrust doth gradually and in part oppose this excellent grace; but despair doth fully and totally. And this ariseth from these causes:  

1. Low thoughts of God and his Attributes. 
Whence despair arises. 1. From low thoughts of God. As 1. The power of God.   
2. High thoughts of our own sins and unworthiness. Both these commonly go to make the soul wholly distrustful.   
First, Low thoughts of God, and his Attributes. As if God had not power and strength enough to do what he promised. As that Lord, who would not believe God could suddenly provide such incredible plenty. And this is the reason why God doth represent his Greatness, Majesty and Power so often, because all the distrustful thoughts we have, do arise, because we measure God after the capacity of a man. Hence is that expression, Zech. 8. 6. when God had promised the restauration of the people of Israel, an impossible thing to humane conjectures, If it be marvellous in the eyes of the people, should it also be marvellous in my eyes. saith God? As also that full affirmation, That with God nothing is impossible; yea nothing is hard and difficult to God; he doth as easily work extraordinary and miraculous things, as he doth ordinary and common things: But why do we diffide or despair at any time, but because we judge of God according as we would do of men?  
Again, Low thoughts about the goodness, mercy and compassions of God, do 
2. The goodness of God.  compel to despair. My thoughts as are not your thoughts; but as the Heavens do exceed the earth, so doth my ways your ways, saith God in this particular about pardon of sin, Isa. 55. 8, 9 Narrow apprehensions also about the dignity, merit, and infinite worth of Christ, of his Godhead as well as manhood, maketh us to sink under the guilt of our sins. How could any tormenting fears 
3. Of the merits of Christ.  arise in thee, if the love of Christ, and the atonement by his blood be considered in the breadth, length and depth of it. It was attentive meditation on this infinite subject, that made Paul so triumph, and be raised above the guilt of his sins, his Egyptian sins, were easily drowned in this sea of blood.  
The second cause of our despair and total distrust in God, is a preposterous 
2. From wrong apprehensions about our sins.  and irregular apprehension about our sins. That no soul can obtain pardon without repentance, without a deep and serious humiliation, is without doubt the Scripture-Doctrine; but then every contrite soul is to know, that there is a spiritual skill and heavenly art required in this sorrow for it. If we so look upon sin, as to think it our duty to fly from Christ, to run from the promise, that no consolation doth belong to us: This is not repentance for sin, but running from one sin to another: As if the Israelites stung with a Serpent would obstinately refuse to look upon the brazen Serpent. For the Gospel that vouchsafeth other light, that informeth us, as soon as ever we have unfeigned sorrow for sin, and are brought low in our own eyes, not to stay in that wilderness, not to think that we can make any satisfaction by tears or sorrow, but immediately to lay hold on Christ, and to embrace those offers of grace, which are tendered to all that are poor and contrite in heart. Hence it is that the Spirit of Adoption, and an Evangelical frame of heart, are wonderfully conducing to trust in God; as legal terrors, and tormenting fears of conscience do greatly shake the foundations of all hope in God. 
3. This grace of trusting in God cannot be expected to be perfect here.   
Thirdly, You are always to remember, that although we are to press after perfection in this grace, as well as any other, yet none can attain to such a constant, settled, and fixed frame of heart in trusting in God, that in no temptation, or at no time, he should ever be moved and cast down with diffidence. Who can express greater trust in God than David doth at sometimes? yea would think this mountain can never be moved, as Psal. 112. 7. which indeed is spoken of every godly man, He will not be afraid of evil tidings, his heart is fixed, trusting in the Lord, Psal. 56. 3. at what time, I was afraid; I will trust in thee. Yea in many Psalms did he so far proclaim his confidence in God, that by the event it seemeth, that this did regenerate into self-trusting, for which God did for sake him sometimes, and leave him in darkness. But as confident as he is in God sometimes, you have him at other times as much dejected, and without comfort or support. Though therefore thou prayest and mournest after this blessed grace, which if perfectly enjoyed, would put thee into Heaven, while on earth, yet look to be often in conflicts, sometimes trusting, and sometimes distrusting, till God should make thee perfect in Heaven, where there is no more ground for fear, sorrow, or any diffidence.  
Let the Use be to humble the children of God under all those distrustful and despondent thoughts they labour with. What are become of God's mercies of old? Where are thy former experiences? Let such as never knew the name of God, that have no interest in Christ, or his promises; let such (I say) like Judas and Cain, go up and down with perpetual tremble and anxiety of heart: but thou dishonourest God, and the promise, and that holy calling by which thou art called, while thou art tormenting thyself with cares about future things. Matth. 6. 36. It is made the Gentiles sin, an Heathenish sin. How then cometh it about that Christianity hath taught thee no better? Who may walk confidently, and with quiet spirits, though the Earth be removed into the Sea, if thou mayest not? Aristotle giving Characters of confident men, (Rhetor. lib. 2 do.) among others hath these two particulars, 1. Such are confident, who have great power and might, or have friends that are so: Now is there any greater than God? Is there any mightier than he? 2. Those are confident (saith he) that are well-affected to religious and divine things. And is it not thus with thee? Art not thou careful to observe the commands of God? Art not thou tender about his worship, and his glory? Indeed sin and contempt of holy things, that must needs emasculate and take away all courage; but thy faithfulness to God, may make thee assured of his faithfulness to thee.   

SERM. LXXIX.  
How we are to rely upon God, and yet make use of requisite Means too.  2 COR. 1. 11. You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many, on our behalf. 
THe Apostle having commemorated the goodness and power of God in his deliverances, attributing all to his mercy; he doth in this verse declare what helps and means were likewise to be used for the accomplishing thereof. For he that trusteth in God alone for any deliverance, doth also diligently use those appointed means, which God hath commanded. Neither doth the goodness and power of God to do any thing for us, disoblige us from a careful attendance to those ways, wherein the mercy is to be obtained.  
In that therefore Paul having expressed his assurance of present and future deliverance, doth also excite and exhort them to pray for him, we have  

1. A Demonstration of the nature of that confidence which was in him; it was divine and genuine, not presumption, which separateth end and means from another.  
2. Here was an Evidence of his humility and modesty. For though a Saint in the highest form, far excelling others is gifts and graces, yet he earnestly desireth the prayers of those that are inferior to him.   
The Text therefore is a further amplification of his deliverance:  

1. From the Means used to obtain it. Piscator calleth this prayer, Causam adjuvantem, but that expression is too big. The Church's prayer is a means, not a cause prevailing in the behalf of others.  
2. From the End, which is, Thanksgiving by others, as in time is to be showed.   
Let us consider the Means specified in the Text; and therein we have the Means itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, You also, implying, that neither God's promise, or his power, would procure this mercy alone without their prayer. Besides the goodness of God on his part, there must be prayer on their part. The word in the original for helping is emphatical, being twice compounded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This word doth denote the Service and Ministry of those who are under us; and so it doth imply, that the Church doth owe as a debt unto their spiritual guides earnest prayer for them. Though the Ministers be their servants in some respects, in respect of the end of their office, as all Governors are; yet they are their servants in other respects, by way of obedience to their word, and constant prayer for them. But then there is the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added, which doth denote not only their effectual prayers, but their concord and agreement therein, and that in their public and solemn Assemblies. Again, the word signifying to work and labour, doth denote what the nature of prayer is, that the soul labours therein, is fervent, full of agonies: which showeth, that the customary formal prayers of most people are not worthy of the name; there is no labour or fervency of the soul therein.  
In the second place, You have the way, how they laboured by prayer. The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be spoken to afterwards. They did not labour by using friends to solicit the Magistrate in Paul's behalf, for there was no hope from them, but they made their addresses to God.  
Lastly, Here is the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You helping together. It is an honour Paul puts upon them by this expression, and thereby also commendeth their duty to them, of praying for them.  
Several Observations are contained in this particular. As  
First, Whereas we see Paul resting alone upon the goodness and power of God for his deliverance, yet not excluding, but rather desiring the prayers of the Corinthians, as a necessary means to have this also obtained. Observe,  
That it is a Christians duty not to separate from, or oppose the grace and 
'Tis our duty not to separate God's power and goodness from the means required.  power of God to the duties and means he also hath required.  
Not to say, because it's God's grace, and God's work, therefore I will sit down and do nothing. Now on the other side, God commands me to pray, to work, therefore it is not the grace of God, but my duties that do justify and save me. You may read how happily the Apostle conjoineth 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 God's grace, who detract from it in whole or in part, do gladly embrace 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 sin must be voluntary, else it could not be a sin, etc.) 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 extremes; 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 God's 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 join with the Antinomians, whereas indeed we have no affinity with either.  
Let us therefore labour after that spiritual skill and discerning whereby we 
How God and the creature work together 1. All Gods spiritual mercies have many things concurrent before they be accomplished.  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 privileges 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 mere good pleasure of his will. The Scripture always resolveth it into that alone, but it is otherways 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 hyssop to sprinkle this blood upon the soul. Now till all these meet together, a man is not justified. God indeed hath decreed to justify 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 always bred much confusion and error 
2. The opposing of these requisites one against another, hath bred much confusion and error.  in Doctrine, to oppose these requisites one against another. To argue from the inclusion of some to the exclusion of others; if duty, than no Christ; if Christ, than no duty. The Antinomian he argueth, If Christ by his blood made atonement for our sins, if our iniquities were laid upon him, than we are justified from that time in the sight of God, before we do believe or repent. Now whence ariseth this error? 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 concur to our justification, yet faith is required by necessity of precept and means also. Christ without faith doth not justify, 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 subtle distinctions; The Apostle argueth infallibly, Rom. 11. If of grace, than not of works; and if of works, than grace is no longer grace. Though therefore some do more grossly than 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 God's 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 God's grace, and his power, and yet to act in the duties God hath commanded, without any negligence therein? For seeing that Satan is very busy 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, 
How we should rely wholly upon Christ, and yet make use of the means, and how we may know whether we do or no. 1. When we acknowledge whatsoever we have to come from Christ.  consider these particulars:  
First, Then thou mayest rely on Christ, and yet be diligent in the use of all Ordinances, when thou dost 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 dost confess, it is his gift, thou hast received it from him; so that it is not thou that dost 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 strengthened 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 than 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 ourselves 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 could do any thing of ourselves, 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? Therefore the Pelagians and Semi-pelagians of old, these did so set up duty, and their own power therein, that they did take off from Christ and his grace. The former, they held not grace necessary, unless it were for the more easy working, ad facilius operandum; but if this were so, then Christ was in vain in respect of any absolute necessity. The latter, they held our endeavours, our desires and groans did go before, and then grace was bestowed upon us to put them into effectual operations: But all this is derogatory to the grace and power of God, who of spiritually dead, makes us to live a supernatural life, being made new creatures, and so act from that principle of life infused into us.  
Secondly, We do exercise ourselves in prayer and other Ordinances without 
2. When we attribute no merit or causality to the means.  any dishonour to the grace and power of Christ, when we attribute no merit, or causality to them. And this is a step higher than the former. For in Popery, besides Christ they press the necessity of holy works, as merits; but they acknowledge the grace of God, to be the foundation thereof. They say, our faith, our love, our repentance must be the fruits of the Spirit, and the effects of God's grace; but then they destructively add, That these do merit eternal life, and by such duties we make compensation to the justice of God. Now you must know, that they plead not for merit in a rude and gross manner, as if the works flowing from us did deserve a crown of glory, but as we are enabled to them by grace, and thereupon they say, to call the graces we are enabled unto by Christ menstruous clothes, or dung and dross, they think to be a manifest injury to God himself. But certainly when Paul would not be found in the righteousness he had; And Abraham and David were not justified by the works they did, though regenerated persons; This doth fully overthrow all merit, under any distinction whatsoever. Look then thou distinguish between the necessity of the duty, and the merit thereof. See thyself bound to the use of all Ordinances, but attribute no condignity to them to make thee worthy of God's favour.  
Thirdly, Then we derogate not from Christ, when in the constant exercise 
3. When we rest upon Christ only for our justification.  of these, we rest only upon him for our justification. Though we pray for ourselves and others, though we diligently attend to the whole course of godliness, yet in regard of reconciliation with God, and acceptance of our persons, we go out of all to Christ alone; It hath pleased the Father, that in Christ all fullness should dwell, Col. 1. 14. Fullness is not to dwell in thy duties or graces, but in Christ. Hence also Ephes. 1. 6. We are accepted of in the beloved. It is not then in our own performances, nor in any thing that we can do, that we are to look for acceptance. David, though living under the Old Testament dispensations, yet saw so much of Gospel-light and Gospel-grace, That if God entered into judgement with his servant, no flesh could be justified in his sight, Psalm 143. 2. Do not then confound sanctification and justification together, which is the continual error in Popery. Be diligent in active righteousness, but rest in passive, viz. that righteousness of Christ imputed to the believer.  
Fourthly, We perform duties and Ordinances without derogation to Christ, 
4. When we put no trust or confidence in the means.  when we put no trust or secret confidence in them, but look upon them only as the signs and evidences of Christ's dwelling in us. We may indeed be much comforted, and rejoice in the discovering of graces in our hearts: but to put any confidence in them, to rest upon them, as if in them we might stand before God: This is to mistake, and to give to our graces what belongs to Christ; and that Christian must have a discerning spirit, even an Eagles eye, that can difference between comfort from duties, and resting in duties. Then also we put no trust in them, when we are by them lifted up to draw nigh to Christ; when they are to us, what the tree was to Zacheus, to raise us up higher, that we may have communion with Christ. If then we look upon our graces, as the testimonies of God's love, and exercise ourselves in duties, as those whereby we draw nigh to Christ himself, than Christ is glorified, not dishonoured by them.  
Fifthly, Then we use spiritual duties oppositely to the honour of God, when we think to profit him, or advantage him thereby. When we have done all, 
5. We dishonour God in the use of the means, when we think we profit him thereby.  we are to judge ourselves unprofitable servants, as to God: God needeth not any of our service; He hath millions of Angels, and thousands of the spirits of just men made perfect, which offer him praise and honour, without the least spot and defilement: So that it is his gracious condescension to accept of our duties: It is his mercy, that he will regard our prayers; They are liker to noisome vapours, than to frankincense, and yet God is pleased to receive them as such. If therefore thou art after all duties exceedingly debased and humbled, saying, Who am I Lord? And what am I, that I should be received into thy presence? and so going from duties, not as giving to God, but receiving from him, not as if thou hadst honoured him, but he had honoured thee, than Christ and duties are well accorded together.  
Use of Instruction. What subtle and secret refined ways of sinning the heart of man is guilty of? For whereas all will conclude, that not to pray, not to be diligent in duties, is to oppose Christ, and withstand him; there is a more mystical and undiscerned way of opposing Christ and God, which is by religious duties and Ordinances, when we make them more than means, when we give merit to them, and put any confidence in them. How heavy an aggravation is this, while we pray to God to provoke God, while we call on Christ, to dishonour Christ? Search out therefore for thy sins, not only in the open ways of impiety, but in the paths of holiness. In thy prayers, in the ordinances, look to find out sins there, as well as temptations of more dissoluteness. The works of the Law kept men off from Christ, as well as the works of the flesh.   

SERM. LXXX.  
The highest in Gifts and Graces, should desire the Prayers of the Meanest: And People ought to Pray for their Ministers, as well as Ministers for their People.  2 COR. 1. 11. You also helping together by Prayer for us. 
THis Text you heard, is declarative of the means which were to be used by the Corinthians, that the mercy Paul trusted in God for, might be accomplished. The means, that is Prayer, but a labouring Prayer, and with accord and agreement; yea, such an helping in Prayer, as is a debt of service, and ministration to their spiritual guides. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when taken strictly, and distinctly to other words that are also rendered prayers and supplications; (as some would expound that place, 1 Tim. 2. 1.) doth signify prayer only in this limited sense, as it is a deprecation against some evil, rather than a petition for some good; and in this sense it may very well be used here. But because we see the Scripture commonly using it in a more large sense, neither will we restrain it in this place. From the former part then of this Verse, there remain further Doctrines observable. As  
First. Those that are the most eminent in gifts and office, yea and grace 
The most eminent in gifts and graces, need the prayers of their inferiors.  also, do need the Prayers of those, who are far inferior in the Church of God.  
No eye in this spiritual body is so perfect, that it may say to the foot, I have no need of thee. When the Apostle doth thus desire the Prayers of the Corinthians, he doth it not in a compliment, neither doth he speak it for modesty and humility sake, but cordially and really, as finding the want of them. Christ indeed being God and Man, though as Man he prayed to God, yet he needed no man's prayer for him; neither did he ever require his Disciples to pray for him, no, not when he was in the greatest agonies. He blamed them indeed for their dullness, and that they could not watch with him one hour; but he did not require their prayers for him. But there is no godly man, though a Paul, though never so eminent, but as he is to pray for others; so also he needeth that others should pray for him. Hence you have this eminent Saint often desiring the prayers of others, his interest in God alone will not do it. Though he be a favourite in the Court of Heaven, yet others also must intercede for him. Job, Daniel, and others, though they be instanced in, as such who can greatly prevail with God in prayers for others, as if the ear of God were open to them, more than to others; yet they themselves did want the prayers of others for them. And thus we have Paul again and again desiring the prayers of others for him, 1 Thes. 1. 17. when he had delivered many short and excellent Aphorisms, more necessary to the soul's health, than those of Hypocrates for the body; and having also prayed for them, he requireth the same duty for himself, Brethren pray for us. That as the Clouds drop upon the earth to refresh that, and that sends up vapours again, which are congealed into Clouds; thus it should be with Pastors and People, a mutual and a reciprocal praying for each other, will greatly advantage and promote their spiritual good. Thus the same Apostle, to the same people, 2 Thes. 3. 1. saith in a concluding way, Finally, Brethren pray for us. In the like manner, also Heb. 13. 18. he desireth they would pray for him, giving his reason, because of the good conscience he had in his work; So that where there is godliness and holiness, we ought to be so far from neglecting prayer for them, thinking they do not need it, that we are the rather to be encouraged in that service for them. And if you say these instances are of whole Churches, Paul may well desire the prayers of Churches Assembled together; but doth he need the prayer of a particular person? Yes; this you will also find, Phil. 2. 2. I trust, through your prayers, I shall be given to you. Thus you see the most eminent desiring the prayers of those that are inferior to them; and there are good grounds for this.  
First, Because there is a more particular promise made of God's presence and power to many gathered together, than to one; to the prayers of more than 
Reasons. 1. Because there is a more peculiar promise made to the prayers of many then one.  one, as more coals together do the more easily inflame. What Solomon saith, of two, that they are better than one, is true also in respect of prayer. You have this notably affirmed by Christ himself, Matth. 18. 19, 20 If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them. This is so remarkable, that our Saviour useth that expression, Again I say to you, and then giveth the reason, For where two or three are gathered together in my name, there I am in the midst of them. By this it is plain, that vis unita est fortior, the united force of believers, is stronger than single and alone. Hence our Saviour in his Form of Prayer directeth to say, Our Father, not, my Father, because of the Communion the godly have in this duty. Seeing then there is a more peculiar presence of God in the midst of his people Assembled together, then when alone; no wonder if Paul desire their prayers. Thus it was in Peter's case, the whole Church met together to pray for his deliverance; which prayer was so prevalent, that it broke open the Prison doors, and made every thing yield to it. It is mentioned as a special privilege by the Psalmist to be vouchsafed to Solomon, Psal. 72. 15. Prayer also shall be made for him. It is of great consequence to be remembered in the Assembly of the Saints; as on the other side, when the Church following Scripture-Rules have cast some persecuting Emperors out of their Prayers: this hath been the greatest evil that could befall them, a forerunner, that God also would cast them out of his favour. One occasion which made Licinius to oppose Constantine, was because the Christians in their meeting prayed for Constantine, but not for him; though happily he regarded more the dishonour he thought put upon him, than any esteem he had of their Prayers.  
Secondly, Another Reason is, From the similitude, which the Scripture delighteth 
2. Because the Church in Scripture is called a body, whose parts stand in need one of another.  much in, when it speaketh of the Church of God, that it is a body, and every particular Christian is a Member thereof; now in any natural body, though the noble and eminent parts thereof be never so sound and able for their particular operations, yet there is not the most ignoble part in the body, but they want the help thereof, and therefore nourishment is carefully distributed to every part, as having its respective necessity. Thus it is also in the spiritual body, the Church of God; only Christ the head, needeth not the Members, but they him. As for the rest there is a mutual help of every part, so that unless Paul were not of the body, unless he were not of this spiritual union, he must need the prayers of others. The Communion then that the body hath in this life, is the ground of praying for one another; and that is the reason, why, though we pray for others though alive; yet not when they are dead. It is absurd to pray for such who are deceased, because they are now no longer in this Church-communion. The eye doth not now need the feet, all want is removed, and that visible union of believers in Church-administrations, is now quite dissolved. What else may be added in this particular, shall be suggested in the next.  
Only the Use of this is to admonish the most excellent and choicest Christian 
Use.  of humility and modesty; though thy gifts and graces, though thy office and place be far above other private Christians, yet remember thou wantest their prayers. They that cannot help thee by counsel and advice; they that cannot help thee by direction, yet may by prayer. Therefore do nothing that may abate their zeal and love in prayer for thee. It may also teach thee humility in this respect. When thou findest great inlargements, good success in thy Ministry, be not lifted up; as if God did this for any righteousness it may be in thee, but because of other men's prayers; attribute such things to their prayers, rather than thy graces. But we proceed to the second Doctrine, which is,  
Secondly, That people do owe unto their spiritual guide, as a debt of 
People ought to pray for their spiritual guides.  service, their earnest prayers for them.  
Thus much you heard was employed in the Greek word. Those that sow unto you spirituals, are not only to reap of your carnals, but also of your spirituals; you are not to communicate only with him that teacheth you, in your temporal good things but your spiritual also. Thus the Church looked upon it as a duty to make supplications for Peter, when he was in Prison; and certainly the spiritual labourer is not only worthy of his wages, but of your heartiest and most fervent prayers; and those people who do neglect this duty, it is a sign that they never get good by the Ministry, nor is it their desire to do so. Hence so much labouring and Preaching becometh so ineffectual to thee. Thou art the same ignorant and profane man, as thou wert many years ago. Is not this because thou never rightly prayest to God that the ministry may be blessed to thee. But to enlarge on this, Consider  
1. That it is a wild and absurd opinion of the Socinians, who hold that 
Considerations explaining the truth. 1. 'Tis an error of the Socinians to say, God commands prayer only in the New Testament.  prayer is only commanded in the New Testament. That Christ made it a new precept to pray, so that although the godly in the Old Testament did pray, yet they say, they had no command for it. This they make one of the new Evangelicall precepts Christ brought into the Church; but this doth openly contradict Scripture. Doth not the Scripture say, Call upon me in the time of trouble; doth not the Old Testament say, Seek ye the Lord while he may be found; was not the Temple of God called the house of prayer? doth not Solomon in the Dedication of his Temple, suppose that its a people's duty under judgements to pray and humble themselves under God's hand, that so they may be removed from off them. It was therefore always a duty both in the Old and New Testament to pray to God.  
2. Though prayer be the means whereby God accomplisheth great things 
2. No merit or confidence to be put in our prayers.  for his people, yet we must not put any merit or confidence in our prayers. To be proud of thy prayers, is a great absurdity; for thy prayer to God doth testify that thou art nothing, that thou canst do nothing: for if thou canst do things of thyself, why needest thou pray? That is the reason, the Socinians give, why in the Old Testament, there needed no precept of prayer, because there was then nothing promised; but they were able to fulfil the condition thereof by their own power. But the foundation of that is rotten, for they had the same spiritual things promised only more obscurely, that we have; and were no ways of themselves to perform their conditions: otherwise we will grant that what a man can do of his own power independently upon God, he needeth not pray for it; but there is nothing wherein man doth not need the gift of God, whether for temporal, or necessary things: and seeing the way to have it is only by prayer, this exalteth God, and debaseth man, so that it is a contradiction to the duty in hand, when we rest upon our prayers, as if the beggar should be proud from his ask of alms.  
3. The duty of prayer is reciprocal; Ministers are to pray for their People, 
3. Ministers are to pray for their people, and people for their Ministers.  and People for their Ministers. This Paul who so often desireth the Church's prayers, doth as often demonstrate his continual and fervent prayers for them; yea, though a people be never so unworthy, so wretched and malicious, yet they will say with Samuel, God forbid I should cease to pray for you; so that thy prayers for those who labour in the work of the Lord, are not in vain. They are recompensed with prayers again, and never are people a blessing and comfort to a Minister, nor is a Minister a blessing to them, till there be this mutual praying; for if the prayer of one man doth prevail much, how much then will the prayers of many righteous persons for each other? So that we see why the Devil and his instruments are so busy in sowing of discords and contentions between Pastor and People; why instead of praying for one another, there are slander, detractitions, and malicious oppositions of one another: for by this discord the Devil's Kingdom is promoted, and their prayers for one another are hindered.  
4. When we say, That its a debt which people owe, to pray for their spiritual 
4. This supposeth the people to be both gifted and gracious.  guides; this supposeth that the people whom he watch over, should be both a gifted and a gracious people. Gifted, Such who are able to make their requests known to God, and that with others, as well as alone; for how can it be expected, that he who cannot pray for himself, will ever pray for the Minister? Would it not be very ridiculous to desire the prayers of many, who live under our continual teaching. Pray, Alas they never prayed in their lives. They never pray for themselves, or for others. But gifts without grace, are like a tinkling Cymbal: God will not hear the prayers of wicked men. Therefore our people ought to be gracious as well as gifted. They must have pure hearts, and pure hands: how uncomely are holy prayers in an unholy mouth? There must be no dead fly in this precious box of Ointment. Oh than that our Congregations were awakened to be such a people, that can discharge spiritual duties to a spiritual overseer! Do you by your prayers help on the work of their ministry; for our Preaching alone, without your effectual praying, will not have its blessed effect.  
5. There are many particulars in which your souls are to be emptied in 
5. Many things there are which people are to desire of God for their Ministor. 1. That they may be preserved. 2. That their word may be suceesfull.  prayer for them, for their preservation and safety. As here Paul prayeth for their works sake; they are exposed to the hatred and rage of man; if the shepherd be scattered, the sheep will quickly fly: now because their calling is to remove the sins of people, to set the Kingdom of Christ in the place where they live; therefore none meet with more absurd and unreasonable adversaries than they do: for this Paul desireth their prayers, 2 Thes. 3. 2. That he might be delivered from unreasonable men.  
2. You are to pray for them in this particular also, that their Ministry may be successful. That the word they Preach may find room in the hearts of the people. As it is the Ministers duty to give himself to study, and to seek out fit words, that may be as so many Nails fastened by the Master of the Assemblies; so it is your duty to be as diligent in prayer for a blessing upon it. That to yourselves, to your families, to your neighbours, it may be a quickening and converting word. Thus Paul in that forementioned place, pray for us, that the Gospel may have a free course, and be glorified. Oh what auditor doth his duty in this respect? thou complainest of the dullness and frowardness of people; how much good seed falleth upon stony ground? see if thy soul may not be charged with negligence herein; hadst thou prayed more earnestly; hadst thou sought the Lord more; there might have been a more plentiful harvest. When the Ministers faithful Preaching, and the People's fervent Prayer go together, then Satan will fall like lightning before them.  
3. You are to Pray for their qualifications, that their gifts and graces may 
3. That their gifts and graces may be quickened.  be quickened. That they may be filled with boldness, and the spirit of power, not fearning man, or sinfully pleasing him. It is a very hard thing to be qualified with all abilities and graces for the ministerial employment, who is sufficient for these things? and the work we have to do is unpleasing and distrustful to all natural men. Now how difficultly can men subject to weaknesses and infirmities do such angelical work? Thus Paul himself, who professed he died daily, and attained to such a measure of grace, as to bid others follow him, yet see the reason, Eph. 6. 20, 21. why he desireth the Ephesians to pray for him, viz. that I may open my mouth boldly, that I may speak boldly as I ought to speak.  
Lastly, You are to pray even for their salvation, for their office being so great, 
4. That they may be saved.  and they standing accountable for their own and the people's souls, their salvation is the more improbable. chrysostom speaketh very sadly to this point, as if very few Ministers would be saved, because of their office; however we find Paul awing his heart with this, and keeping down his body, using all means to suppress the very beginning of sin, 1 Cor. 9 17. jest when he had Preached to others, he himself might be a castaway. These offices in the Church, though some do ambitiously intrude into them, looking for glory and advantage thereby; yet such, who consider the difficulty of the office, the necessary qualifications and due administrations thereof, do tremble under it; and like Moses and Jeremy are afraid to take such an office upon them; but men whose spirits are hardy and confident, matter not the danger thereof. As you see in great high Buildings, how Masons and other Artificers can stand upon an high Pinnacle, and their head never be giddy, nor have any fear, but those who are not accustomed to that way, do exceedingly tremble; thus men, who are accustomed to high thoughts of themselves, that have great confidence of their own abilities, they can work on these Battlements, and their heads never go round; whereas men of deep modesty and humility, are afraid to climb so high.  
Use of Admonition, to our people generally, how greatly is this duty neglected? how many instead of praying for them, curse and revile them? but no wonder at this, seeing many never pray for themselves, they never pray, nor their families pray, and then how can you help us by your prayers? Let this particular move thee, that by prayer for a blessing upon our Ministerial labours, thou wilt find the benefit redound upon thy own soul. It will be a quickening ministry to thee, whatever it be to others, to thee it will be soulsaving. Do you pray that your corporal bread may nourish your body? and will you not much rather, that your spiritual bread may be the bread of life to you? All lieth not in hearing, writing, and repeating, but add to these effectual prayers.   

SERM. LXXXI.  
How, and why we should praise God for all his Mercies vouchsafed to us.  2 COR. 1. 11. That for the gift bestowed upon us by means of many persons, thanks may be given by many on our behalf. 
THis latter part of the Verse, containeth the reason or final cause of his request, for the unanimous public paryers of the Corinthians. viz. That as by the prayers of many, his deliverance hath been obtained; so also by them public praises and thanksgivings may be given to God in his behalf.  
The sense of the words is very plain and clear, only the Grammatical Construction hath caused great variety of Interpretations; I shall endeavour to clear every obscurity, as it cometh in order.  
In the words there is,  

1. The end itself, and that is, that thanks may be given.  
2. The Object matter for which, and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift. viz. of deliverance from that great death.  
3. The Subject by whom this gift is obtained, and that is by many.  
4. The Persons who are to give thanks, and that is also many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And   
Lastly, In whose behalf, and that on our behalf.  
Let us take these parts of division, as they come in order. And  
First, We meet with the final cause, That thanks may be given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is in the passive sense, and therefore noted to be an unusual and a very rare phrase, it being every where else used actively. Observe  
That when by prayers we have obtained mercy, it is our duties by praises 
Whensoever we have received mercies from God, we are by praise and thankfulness to acknowledge then to him.  and thankfulness to acknowledge the same to God.  
Prayer must not be alone, when it hath prevailed with God like Castor and Pollux, prayer and praises must go together, Phil. 4. 6. In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Here you see supplication and thanksgiving must go hand in hand. It's no less Gods command to praise him for mercies, then to pray to him; and this truth is the more to be pressed, because of our horrible negligence herein. In our distresses, in our exigences, we call and cry unto the Lord, but in our mercies and deliverances we forget him, and do not own the Author of our favours and benefits. This is notably represented in that History Luke 17. 17, 18. Where often Lepers that were cleansed, there was but one did return and give glory to God by thanksgiving, and he was a Samaritan also. So that those from whom it was expected, did neglect this duty. We see by this how backward we are to praise God, though very forward and earnest to pray to him in our miseries. Those nine Lepers that regarded not to praise God, yet they lifted up their voices and said, Jesus, Master, have mercy on us; and thus while we are in any exigences, than our hearts are very hot and lively. Then we cry and pray, Lord hear us, our trouble is great; but if the Lord do vouchsafe his mercy to us, than God may say, where is the man, where is the woman that was cleansed, that was healed, that had this or that mercy and deliverance, for they have not returned to glorify me. It is love to ourselves; it's a self-seeking that makes us pray, but it would argue love to God, and an honouring of him, when we return praises to him. It is therefore the duties of Ministers to press you upon the duty of praising of God, as well as of praying unto him. Many are horribly negligent in both, some are more often in prayer, than they are in thanksgiving. Whereas God is said to inhabit the praises of his people, Psalm 22. 3. as well as he is the God that heareth prayers, Psalms 65. 2. God dwelleth in the praises of Israel, that is, in or amongst Israel continually praising of him; or else it is to show, that as a man dwelleth in his house constantly residing there; so God is daily administering matter of praises to his people; implying thereby, that there is no time, no place, no condition, wherein we ought not to bless and praise God. Those many Psalms which David made, declare how necessary a duty it is, and how much the people of God are to exercise themselves therein. Hence it is that David professeth he will never intermit this duty; as we are to pray without ceasing, so to praise God without ceasing, Psalm 145. 1, 2. I will bless thy name for ever and ever; I will bless thee every day: See what an ardent affection David hath to this. For although the Apostle James saith, Is any man afflicted let him pray, is any man merry let him sing Psalms, James 5. 13. implying thereby, that there are special times wherein one duty is to be exercised, more than another: yet there is no time wherein the Lord doth not give his people occasion to give thanks to him.  
That your hearts may be both rightly instructed in the manner of this duty, and awed against all slothfulness therein, take notice of these ensuing particulars.  

1. What is required to this Duty. And  
2. The Motives thereunto. And   
First, To praise God, there is required an acknowledgement by faith, that 
What is required to the praising of God. 1. An acknowledgement that God alone is the Author of all our mercies.  God, and God alone, is the Author of all the mercies, both temporal and spiritual, that we do enjoy. Hence an Atheist can never be thankful, because he owneth no God, the giver of mercies: And the practical Atheist, who liveth as if there were no God; he like the Swine, eateth indeed upon the fruit that he findeth upon the ground, but never looketh up to the tree from whence it falleth. Now this practical Atheism doth reign every where, and that causeth the universal ingratitude that is in the world: men take these mercies as so many debts belonging to them. They look upon them as the things of a natural course, not as the dispensations of a free and voluntary Agent; even the great God who giveth them, and denyeth them at his pleasure. David therefore in his Psalms, doth so often magnify God by many glorious Titles, thereby professing, that From God cometh every good and perfect gift. Hence also the Apostle James, Cap. 4. 15. maketh it the duty of every one in their daily resolutions, to buy and sell, or to go to such a place, to say, if the Lord will; declaring hereby, that it is from God that we are enabled to perform any natural or civil action. I also add, that it must be an acknowledgement of God alone, because in spiritual mercies many corrupt Teachers have divided the kingdom between God's gracious power and man's man's freewill. Therefore the Papists, the Socinians, the Arminians, these do either in whole or in part destroy the very foundation of thanksgiving to God, in respect of spiritual mercies; especially in that whereby one man differs from another. That which the Apostle doth so evidently attribute to God only, 1 Cor. 4. 7. that they appropriate to themselves the good use of freewill, or the improving of grace offered, is made man's work; and then certainly we are to glory more in ourselves then in God. But if we are to give God thanks for every morsel of bread we eat; shall we not much rather for every spiritual mercy to the soul? It was Tully's observation, that though their Ancestors praised God for their prosperity and success, yet they never did for their virtuous actions, thinking that absurd, as if unless they were not done by their own power, there was no commendation due to them; and too much of this Heathenish and Philosophical leaven doth still sour the minds of many Learned men in the Church. Know then, so much as thou settest up a freewill beyond Scripture bounds, so far thou takest off from the duty of praising and blessing of God. Besides we say, God must be acknowledged in every mercy, temporal and spiritual. Thou that prayest God would give thee thy daily bread, wilt thou not praise God when he doth it? yet how sottish and brutish are many persons and Families, when they go to meals, and rise from meals, and no thanks or praises are given to God, should not the example of Christ move thee? when he had but some loaves of Barley and a little Fish; yet he blessed God, before he did eat thereof. How then cometh it about, that there should be such unthankful wretches that take their food, and yet never thank God that giveth it? Thou wouldst account that poor man a proud or unworthy person, to whom thou shouldst give some food in his necessity, and he never so much as open his mouth to give one word of thankfulness to thee. Thou dealest more frowardly and wickedly with God. And if for temporal mercies, then much more for spiritual; if thy meat, thy drink, thy raiment, be God's mercy, much more is thy regeneration, thy justification, which do so far transcend the power of nature.  
2. To this duty of praising God, is not only required These general acts 
2. Both the general and particular acts of faith.  of faith whereby we own him for the Jehova, and the Creator of Heaven and Earth; but also those particular Acts, whereby we do apply and appropriate him as our God in particular. For it is this particular applying Act of faith that maketh the heart full of praise and thanksgivihg. Therefore you may observe David in his Psalms, not only calling God a buckler, a refuge, a strong tower, but his buckler, his strong tower, his God. Neither can we be thankful in spiritual mercies, about pardon of sin, support in temptations, till with Paul, Gal. 2, we say, Who loved us, and gave himself for us; and this is one reason why we urge the People to take heed of diffidence, not to give way to distrust and doubtful perplexities of soul, because while these are predominant, they cannot walk thankfully and give the glory, that is due, to him.  
3. Love to God, Because he heareth our prayers, will raise up the heart exceedingly 
3. Love to God.  to thanksgiving, Psal. 116. 1. I will love the Lord, because he hath heard my supplications. That God should hear the prayers of one so unworthy and polluted as thou art; that God should do thee good, who art so evil; this freeness of his love, this riches of his grace should exceedingly melt thee; it should be like fire that assimilateth every thing into its self: now when this love, like so many coals of fire is in thy breast, it cannot be, but that it will open thy heart, and thy mouth wide to praise the Lord. This is our corruption, we love the mercy itself, but not God that giveth it; we delight in the comforts that are bestowed upon us, but do not rejoice in God from whence they come. If therefore thou findest thy heart frozen and dull; thou canst not raise it up to bless God; meditate much upon the love of God to thee, so vile and unworthy.  
4. An heavenly heart is necessary to bless and praise God. The praising of God is Angels works, and the employment of the glorified Saints to all eternity. 
4. Heavenly mindedness.  Praise is comely, but it is from clean hearts and clean mouths. We need the Spirit of God to enable us to thanksgiving, as well as to prayer. Psal. 119. 7. I'll praise thee with uprightness. An hypocrite who giveth God glory by his mouth, but reproacheth him by his life, not only his prayer, but his praises are abominable. Hence Psal. 50. ult. it is said, Who so offereth praise, glorifieth God. But lest you should extend this to every man; See what is added, And who so ordereth his conversation aright, etc. If a man praise God in never so melodious a tune, but then there is no harmony, nor order in his life, this is a reproach to God. We may benedicere linguâ, when we do maledicere vitâ. There is a real praising of God by exercised holiness, as well as verbal by the tongue. In the Sacrifices of thanksgiving, Levit. 7. 10. Whosoever did eat thereof, that had uncleanness upon him, he was to be cut off. By this is typified, how unpleasing the praises of such are, who live in their sins; it is as uncomely, as a pearl in the Swine's mouth. It is true, God doth greatly condescend to accept of our praises; for he hath millions and millions of Angels continually praising of him, who have not the least blemish or spot upon them: but yet he is pleased to take this Sacrifice at our hands. In the Sacrifice of thanksgiving, Levit. 7. 13. there was leaven allowed. Junius observeth, That whereas God allowed leaven in no other Sacrifice (though Bonfrerius thinketh otherwise, and that leaven only was forbidden so far as to be offered, but the common opinion is otherwise) why then was leaven allowed only in this Sacrifice? Hereby to teach us (saith Junius) that there is corruption and sinfulness in our best actions, and that we need the righteousness of Christ, that they be accepted of. Even then in our praises there is matter of humiliation, there is some bitterness, yet through Christ we are accepted of. But though all pollution cannot be purged out, yet he that liveth in a wilful way of sinning, cannot give glory to God acceptably.  
5. He that praiseth God, must do it voluntarily, readily, cheerfully, otherwise 
5. cheerfulness.  it is not worthy the name of praise. As God loveth a cheerful giver, so especially a thanksgiver. To praise God with an heavy, lumpish, unwilling heart, is a contradiction to the duty in thy hand; it is as if we should say, a black Sun, or a cold fire. Leu. 22. 29, 30. The Law about a Sacrifice of thanksgiving is that when they offer it, it must be at their own will, which argueth the readiness and willingness that ought to be in us at that time; and then on the same day it was to be offered, they were to eat it all up, to leave none till the morrow, whereas in other Sacrifices they might. And this was to show, that he who would give thanks to God, he must do it speedily, he must not delay, or put off. So that by this you see a praising frame of heart requireth a most curious, exact temperature. It's that Apothecary's ointment which belonged to the Highpriest, only made up of choice ingredients. A sinful heart cannot praise God, and a worldly heart cannot praise God, that wants wheels to its chariots, wings to fly up with. The Lark lifteth herself off from the earth, ere she begins to sing. And then a sorrowful dejected heart, that cannot praise God, no more than a string in the instrument too much wetted, can cause a melodious sound,  
In the next place, Let us consider the encouragements thereunto. And 
Motives to praise God. 1. 'Tis an excellent duty, in that we are so backward to it.   
1. The excellency of this duty is apparent, in that the heart is naturally so froward and opposite to it. It may cause some wonder, why the soul of a man should be slow to this work; and commonly all are more in petitions, then in thanksgivings. Hence David, Psal. 103. though a man more exercised in this service, than any one, called therefore the sweet singer of Israel, and who is not contented himself to praise God, but calls upon all the creatures in Heaven and earth, yea the most inconsiderable ones to praise God; yet he finds some listlesness and slothfulness in himself, see therefore how he prepareth and stirreth up himself, as the Cock doth before his crow, Bless the Lord, O my soul, and let all within thee praise his holy name. His heart doth need calling upon, his soul must be moved and quicknnd ere it doth his duty. Conclude then certainly this duty is most excellent, it is very pleasing to God, because I am so backward, I am never scarce in a praising temper, one clog or other is upon me.  
2. Consider, That the Scripture vouchsafeth it the name of a Sacrifice, Heb. 13. 15. 
2. It is called a Sacrifice.  Where you have the duty commanded, the time when, and the manner how, Let us offer the sacrifice of praise to God, and that continually. As David said, Seven times a day will I praise thee, Ps. 119. 164. It is a sacrifice, and every sacrifice must have fire; there must be zeal and fervency; but by whom must we offer it? it is by Christ; so that he is the Altar upon which the incense of prayers and praises are to be offered to God. By him we have both power and acceptance to praise God; and in this sense all the people of God are called Priests, and they have the sacrifices of praise continually to offer up unto God. Hence to praise God, is expressed Hos. 14. 2. by rendering the calves of our lips.  
3. It is a debt that is due to God. He that hath commanded thee to pray to him, hath also enjoined thee to praise him. Yea this is all that God looketh for; Thou 
3. 'Tis a debt due to God.  canst not satisfy God for thy sins committed, thou art not able to repair his honour and glory shouldst thou be damned a thousand times over, yet it could not recompense to God according to what thou hast dishonoured him. Therefore seeing this is the only debt God obligeth unto, why should we not be more diligent in it? If he had required some greater service of us, and more terrible to flesh and blood, ought we not to have done it?  
4. One chief motive, which is to put us upon all holy obedience unto God, is, Thankfulness. There are two great and principal parts of Divinity, the one is, De gratià 
4. The chief motive is thankfulness.  Dei, of the grace of God; and the other, De gratitudine hominis, of man's thankfulness. There are indeed several reasons why we are commanded to abound in holy works, but one of them is thereby to testify our thankfulness to God, that though we cannot do anything to merit at his hands; though Christ as Mediator hath purchased all spiritual privileges; so that we cannot do any holy duty, as a cause to procure them; yet to manifest our thankfulness to God, we are ready with delight to do his will.  
5. A thanksgiving heart is the most proper and suitable disposition to the Gospel dispensation; wherein grace doth in so many wonderful effects demonstrate itself. Now 
5. A thankful heart is the most proper disposition to Gospel dispensations.  praise doth properly answer to free grace and love, Eph. 1. 16. God's predestination and his adoption, it is, That we should be to the praise of the glory of his grace. These new songs should always be in our mouths. And again, v. 12. That we should be to the praise of his glory. So that if you say, Why did God predestinate thee? It is to his praise. Why doth he convert? It is to his praise. Thus he adopts, he justifieth, that we might be only to his praise. Thus 1 Pet. 2. 9 we are a chosen generation, a peculiar people, that we should show forth his praises. The children then of free grace, must be the children of praises and thanksgivings unto God. Every power of the soul, every part of the body should be a tongue (as it were) to glorify God. Were we more affected with the depth, breadth and length of this grace of God, we should be more abounding in this duty of blessing God. David calls his tongue, his glory (though some apply it to the soul) because of this work.  
Lastly, If we praise not God when mercies are obtained by prayer, it discovereth a rotten and insincere heart. It argued thou never didst pray for mercies upon right 
6. The neglect of this duty is an argument of a rotten heart.  grounds to glorify God, to be thereby more instrumental in our service of him, but only for our own ends, and our own necessities. For he that prayeth spiritually, will praise God cheerfully; he will more rejoice in the favour of God, because God heareth his prayers, than the benefit obtained. If then thou neglectest this duty of thanksgiving, thou discoverest a profane earthly heart, that thou preferrest the mercy desired above the glory and honour of God; and therefore it will be just with God, never to hear thy prayers more. For thankfulness is the only way to preserve mercies, and to have more added.   

SERM. LXXXII.  
God is the fountain of all our Mercies, they are his Gifts, and why.  2 COR. I. II. That for the gift bestowed upon us. 
THe second part in order to be treated of, is, The Object matter for which, or that for which Paul would have solemn thanksgiving after such solemn prayer. The gift bestowed upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This temporal deliverance he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it came from the favour of God, not from any merits or deserts in Paul. Some make a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was applied only to the common gifts of God's Spirit, especially those which Divines call Dona ministrantia, Gifts of service; and the Schools, Gratiae gratis datae, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the grace and favour of God in a special manner; or to the effect thereof, which is inherent grace in the soul. These graces are called Dona sanctificantia, Gifts that do truly sanctify those that have them. The Schools falsely call them, Gratiae gratum facientes. But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often applied to such common spiritual gifts, as 1 Cor. 12. & alibi. Yet sometimes we must thereby understand sanctifying grace, and justifying grace, Rom. 5. 16. Rom. 11. 28. And indeed, if we will make any difference, it seemeth to be this rather, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Effect, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cause, as Rom. 12. 6. Having gifts according to the grace that is given to us. Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally translated gift, in the New Testament. So Favorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that what the Scripture other where calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jac. 1. 17. Act. 8. 21. Psal. 1. 17. it may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only it doth properly signify such a gift, as maketh to the public and spiritual advantage of the Church; only in this Text it may have the general signification, and the special. The general, Paul's Deliverance was a temporal gift. It was a mercy in these outward things, a preservation from death, either violent, as the common exposition (you heard) is, or from natural. For Baldwin the Lutheran Expositor, thinketh it may well enough be understood of some desperate sickness Paul was afflicted with. Howsoever this outward mercy of preservation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it may have also the special signification of a Paul's life and preservation was a gift in this sense: for hereby his ministerial labours might be more successful. But this latter consideration will come in, in the close of this verse.  
Let us take notice of the general one, Paul's life and preservation, it is a gift. From whence observe, 
Our ordinary temporal enjoyments are the gifts of God.   
That not only spiritual mercies which are above natural causes, but even our ordinary temporal enjoyments, are the gift of God.  
It's not God's gift only to sanctify us, to justify us, but to give us our health, our food, our preservation; so that we live wholly upon the mere bounty of God; we are all so many Almes-men; the world is an Almshouse. Man doth not, or cannot obtain the least mercy with his own wisdom and power, without the blessing of God. This is a necessary truth. For we look more upon these ordinary mercies, as the fruit of our own labour, than as God's mere free gift. The Apostle Jam. 1. 17. saith, Every good gift is from God. Every gift, whether natural or supernatural; what have we, that we have not received, is true both in nature and grace. For although in the sense that Pelagians did, it was very erroneous to confound Creation and Nature, with grace; yet in this respect we may say, That Creation and Preservation is of the grace and favour of God, because he communicated of his goodness to the creature only from his mere favour. But to speak after the Scripture-language; only those spiritual favours and Church-priviledges, which conduce to eternal blessedness, are called, The grace of God. So that health, life, and other mercies, though they be The gifts of God, yet are not called, The grace of God. However they both agree in this; our temporal mercies, and spiritual mercies come from God the fountain of them, though spiritual mercies have a more special and restrained consideration.  
To affect us with humility and thankfulness in this point, consider these particulars.  
First, That even those mercies which are the effects of natural causes, yet 
1. The effects of natural causes, are still the gift of God.  they are the gift of God. Should he withdraw his concourse, no creature were able to perform its useful operations. The fire would not warm us, our bread would not nourish us, our raiment would not comfort us against the cold. So that we are not only to bless God that we have such creatures as these are, but that they are useful. We are not only to praise God that we have bread and raiment, but that these things can do their office. For in these there is a twofold mercy,  
1. That God doth provide them for us.  
2. That when they are provided, they put forth their usefulness. Thus our Saviour allegeth out of Deuteronomy, Mat. 4. 4. Thou shalt not live by bread only, but by every word that proceedeth out of God's mouth. If God give not a word of blessing, our bread cannot nourish us. Hence we are also said, In God to live, and move, and have our being, Act. 17. 28. Although therefore there are natural causes, and these do produce their effects from a natural necessity, yet because they are second causes, they do therefore depend upon God the chiefest and supreme cause both in esse and operari, in their being and operation. Thus the fire would not burn, if God should not give concourse thereunto, as appeareth in the case of the three Worthies: and the reason which is given by the Dominicans (though the Jesuits do not well relish it) is that every second cause, though it be a natural agent, and so determined to operation, yet because it is in a potentiality to work, it hath a potentia, a power; this must be reduced to act, by that which is the pure and chief act, viz. God himself. So that it is not enough for God to give a natural power to produce such an effect, unless he also actuate that power, and go along with it. This is a truth, and when believed, will draw off our eyes from the creature more, so as to set them upon God, and to acknowledge him more in all things. This than thou art to know, That even those natural comforts, which flow from natural causes, so that it would be a miracle, if they should not produce them, are yet from the goodness and bounty of God. Now how often are we unthankful for these mercies? we do not bless God for the gift of seeing, the gift of hearing, the gift of walking.  
Secondly, Those comforts which flow from moral causes, these also are to 
2. The comforts that flow from moral causes, are still the gifts of God.  be attributed to the gift of God. A man that is diligent in his place, he may grow to be rich. The strongest usually prevail in battle. The swiftest they overcome in a race; yet where these moral causes are, the effect is God's gift. Therefore Solomon observeth, that the clean contrary falleth out sometimes, Eccles. 9 11. That the battle is not to the strong, nor the race to the swift. How many are diligent, careful and wise in their places, and yet cannot obtain wealth in this world? So that even those things which are brought about by the means that we use, we must acknowledge they are God's gift; if his blessing be not upon the means, they are frustrated. Thus the Lord doth instruct Israel against any pride and confidence that might arise, as if their power and strength did make them rich; For it is the Lord (saith he) that giveth thee power to get wealth, Deut. 8. 18. You see whatsoever wisdom, diligence, and good husbandry we use, yet if any thing come thereby, it is the gift of God. You have a most significant place for this truth, Hag. 1. 6. where the Prophet showeth, whatever we eat, or drink, or take care and labour about, the Lord can blast it, and make it come to nothing, Ye eat, but have not enough, ye clothe you, but there is none warm, and he that earneth wages, it is to put in a bag with holes. Doth not this Text evidently proclaim, that the labourer in his wages, the tradesman in his buying and selling, the husbandman in his ploughing and sowing cannot add one farthing to his efface, unless the Lord bless it?  
Thirdly, All those comforts we have, and gifts, either to relieve or refresh 
3. What we receive from men, 'tis still the gift of God.  us, that we have from others, we are to account them Gods gifts rather than men's. If any man help thee in thy necessities; if any man prefer and honour thee, thou art indeed to be thankful unto men that are benefactors, but more to God who inclined their hearts to thee: Yet how little is this thought upon, when we receive courtesies from men, kindnesses from men? we look upon these alone: whereas if God did not move their hearts, thou wouldst have found no relief from them. It was thus with Joseph, he was cast into prison upon the King's displeasure, in all outward appearance the Gaoler would have used him with all cruelty; yet saith the Text, Genes. 39 21. God showed mercy to Joseph, and gave him favour in the sight of the keeper of the prison. The Lord hath a command over men's hearts; he maketh them merciful and free to some; and again he turneth the hearts of some men against others. Now we poor creatures look only upon men, as if they did all, as if all were in their power. But as God commanded Laban, who was in a rage against Jacob, not to speak an ill word against him: So also doth the Lord daily, he maketh men thy friends, and he raiseth them up to be foes. We have likewise a notable instance, Exod. 12. 36. when the Israelites were upon their departure, the Egyptians though their cruel enemies, who hated and oppressed them, yet it's said, The Lord gave them favour in their eyes, that they lent them even jewels of gold and silver. On the contrary, when God was provoked, it is said, Psalm. 105. He turned their heart to his people. As David then said, when Shimei reviled him bitterly, The Lord hath bid him: So when thou receivest any favour, any mercy from men, look up higher than men, The Lord hath bid him. men's gifts are much rather Gods gifts: yea even what those do for us, who are in the most endeared relations, and so have principles of nature to instigate them to help thee, yet thou art to look upon all their care and love as God's gift to thee. If thy parents have taken care of thee; if they have provided for thee; if they have looked to thee; though it was their duty, and they would have been unnatural, if they had done otherwise, yet do thou look upon it, as God's gift to thee. How many parents are given up to unnatural affections? How many love their lusts and their whores more than their children? So that spending all upon their pleasures, they regard not their children, but leave them in poverty and misery. Now its God's gift to thee informing of thy parent's heart to their duties concerning thee. Thus if wives love husbands, love children, all this is God's gift. Gerson relates of his parents, who desired to instruct him in this, that he had all things from God as a gift, that they made an Engine, whereby descended from above whatsoever he desired, or cried for, as if it came from God immediately.  
Fourthly, Even those things that are brought about for us, by the art and 
4. Whatsoever we have by the art and skill of others.  skill of others, as well as their bounty, we are to acknowledge God the giver of them. Thus if Physicians by their art and skill have been a means to recover thee out of any disease, thou art to confess it God's gift. It was Asa his great sin, That he relied on the Physician in his disease, more than on God. And men think themselves bound to reward the Physician, to see he hath his fee; but how little do they think to glorify God, and to give him the praises due to his name? It is the midwives' care and skill that brings the child into the world: yet we have David taking notice of God, as if he alone had done it, Psal. 22. 9 Thou art he that took me from my mother's womb; Thou art my God from my mother's belly. Oh how thankfully, how humbly should we live did we consider how we are compassed about with God's gifts? Every thing we enjoy is the gift of God.  
Lastly, If all these things, that yet seem to be the proper effects of second 
5. Such things as come upon us without our care.  causes, are yet the gifts of God, Then how much more are all those enjoyments, wherein man's wisdom and power cannot claim any work at all? Such are now all those favours of God in a temporal may, that are cast upon us without any care or providence of ours. That as God provided a wife for Adam, while he was in a sleep; Thus doth the Lord bring about many providences of love for his children, that they never thought of, that they could not in the least manner imagine. To this head we may refer Paul's mercy in the Text. It might well be called a gift, because he was pressed above strength, and had no hope of life, yet even then God did deliver him. Such mercies also must needs be God's gifts, which are bestowed upon us while we are asleep, while all the senses are locked up; our preservation then from outward dangers, yea, and from many other ways, which might be our death or ruin, when we have no use of reason to prevent them, they must needs be God's gift. And lastly, All the providences of God to us, while little children, having no wit or power to help ourselves, but exposed to danger every way, all these were the gifts of God. But who doth with thankfulness remember and meditate upon God's mercies to him, while a little child, when he did eat, and drink, and play, and thought of no God, yet even then did God vouchsafe mercy to him? David did acknowledge this, Psal. 22. 9 Thou didst make me hope, when I was upon my mother's breasts. David was a sucking child then, he could not put forth the actings of hope, or any grace at that time, but [I] meaneth God was he that did then support and preserve him, though he did not know of it. Thus you see, that if you let your thoughts run over all the good things you enjoy, let them come in what channel they can, yet they are all gifts from God. So that we are to overlook all natural causes, all means, all men, all our own wisdom, and labour, and take them from God's hand alone. That which David saith in reference to the creatures, belongeth also to man, Psal. 104. 27. These all wait upon thee, that thou mayest give them their meat in due season; That thou givest them, they gather; thou openest thy hand, and they are filled.  
Now the grounds why they are Gods gifts are,  
First, Because there is no necessity upon God, either natural or moral to 
Reasons. Why these are all God's gifts. 1. God is not necessitated to give them.  vouchsafe them to thee. He is not bound to give th●… life, senses, wealth; there is no natural necessity, for he made thee out of his mere good pleasure, and he made thee a man, whereas thou mightst have been a Toad or a Serpent. Nor was there any moral necessity; thou dost not deserve any thing at God's hand; thou dost not deserve a morset of bread, nor a drop of water; therefore all is the mere gift of God. It is his free gift, God doth it purely out of his love, according to that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Favours are to be free and naked, not dissembled and counterfeited. Thus God having nothing from thee to move him, doth it from himself alone.  
Secondly, It's God's gift, Because thy sins are such, that he is provoked to 
2. We have oft forseited them by our sins.  blast all thy comforts, to continue them no longer to thee. As God threatens, Hos. 2. 8, 9 I will take away my corn in the time thereof, and my wine in the season thereof. You see God calleth it his corn, and his wine, because he giveth it. Thus all thy mercies are Gods gifts upon a twofold account, both because he gave them at first; and also because he continneth them still unto thee, notwithstanding thy unworthiness.  
Thirdly, They are Gods gifts, Because we are commanded to pray unto him for them. In that short sum of Petitions our Lord remembers this, when he 
3. We are to pray to him for them.  directs us, To pray for our daily bread; and this the rich man must do as well as the poor; a Dives that hath his barns full, as well as a Lazarns that wants crumbs. If then we pray to God for it, it is plain, that it is his gift.  
Use of Exhortation. Are all the comforts we enjoy, God's gifts? Then walk more thankfully; Think of God more; do not mind second causes and instruments so much. David, Psal. 27. 10. saith, David's parents did not forsake him, but he compareth himself to a little Infant, exposed as Moses was, and God did take him up to provide for him. Thus we are to regard God more than father or mother. Labour to speak the language of Scripture more: Say, God hath given this, God continueth this; and be diligent to use these gifts to the honour and glory of the giver, for that is the chief end why he giveth them. Shall God give to thee, and then wilt thou take off from his glory and honour? Provoke not God to repent (as it were) that ever he did thus and thus to thee, as he did about the making of man, and preferring of Saul. Those that said, Their tongues were their own, Psal. 12. 4. were thereby encouraged to wickedness; whereas to consider thy wealth is not thy own, thy health is not thy own, thy eyes, thy tongue, thy body, these are not thy own, they are God's gift. How careful wouldst thou be to improve them all for his glory? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let this grace of God, and his favour to thee, work thankfulness in thy life. It is God's gift, do not then use it for sin and the devil.   

SERM. LXXXIII.  
Of the Necessity and Usefulness of public Ordinances; And of the Church's 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 joined 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, than 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 fearful herein. chrysostom 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 public 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 public 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 add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That several ways, 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 thanks, 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 joined together, we may take notice, That Paul doth not simply look at prayers and praises, from others singly and distributively, but as conjoined 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 only personal prayers and praises, but public and solemn ones performed 
Not only personal, but public prayers and praises are acceptable to God.  by many, are very acceptable together.  
chrysostom 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 gainsay many, when they knock and importune: whereupon he takes occasion to speak of the public 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 public prayers and praises, thereby commending the profit and efficacy of them.  
To amplify 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 far from them. If so be, the Wiseman saith, That one sinner destroyeth much good, then how much good do many destroy? If one dead fly 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 Christ's name; not only by his appointment, but also in that manner he hath required. Therefore you must take the Doctrine thus, Many godly persons met together, do more prevail than some few, or one only: Otherwise one Job, one Daniel, may obtain more at God's hand, than many thousands of wicked men; for they have crying sins which do outcry their prayers.  
This being premised, let us consider, Why public duties are to be preferred 
Reasons.  before private. And  
First, Because hereby the glory and honour of God is more promoted. If the 
1. Hereby the honour of God is more promoted.  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 profess, That he will bless 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 days 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 sinful reasoning which some have, What should they go to Church for? They can stay at home, and read of a good book, and so get as much good. Oh but know, o 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 unless God doth dispense with thee, that he will have no honour or glory from thee, it is thy sin, if not otherwise necessarily detained, voluntarily to absent from these public Ordinances. The Apostle, Heb. 10. 25. doth reprove the manner of some in those days, who did not assemble themselves together. You see even in the Apostles days the Devil tempted some in this kind; yet they are reproved, though private Christians in those days had greater gifts, and abilities then now ordinarily men have; yea they are reproved, though some think the cause was not voluntary, but that it was fear of danger and persecution. It was criminal to meet together, and therefore fear of death, and other miseries might make some forbear to assemble themselves; yet for all this they are censured by the Apostle. Let this then be laid to heart by thee: look that no reason keep thee from this public worship of God, but what God himself will allow of: For in some cases God hath condescended that his own worship shall rather be omitted, than men's necessities not supplied.  
Secondly, As God is more honoured, so hereby The love and charity of 
2. Hereby our love to one another is much quickened.  the people of God is greatly quickened to one another. This public and holy meeting together, is a special means to inflame the affections of one believer to another. Hence you have it so often noted, That the Disciples met together with one accord, and they had one heart. And therefore diversities of opinions and alienation of affections, do cause commonly a public rent and division in Church-societies. David doth with affection express the advantage of the public Ordinances, We went to the house of the Lord, and we took sweet counsel together, Psal. 55. 14. This is the visible communion of the Saints, wherein as members of the same body, they are so firmly and nearly compacted together. There is nothing that the Devil doth so much design, as rents, schisms and differences in the Church of God, knowing that these, if not healed, will certainly destroy all at last. Now a right and orderly meeting in these public Assemblies, are a special means to preserve love. How shall those mouths speak against one another, that joined together to pray to God, and to praise God? You that called upon one Father, as Brethren, How shall ye disagree, as if one had not the same God, and the same Father with another? Therefore our Saviour directs to say, Our Father, not my Father; hereby commanding our public meetings together, and also our union and brotherly love.  
Thirdly, Therefore are these public duties to be the more prized, Because of God's special presence and power there. Mat. 18. You have a peculiar promise, 
3. God in a more especial manner present there.  for two or three meeting together in Christ's name, even as by way of type, God had promised his peculiar presence in the Temple. And for this reason you have David with such ardent and passionate affections expressing his esteem of the Ordinances of God, Psal. 63. 1, 2. My soul thirsteth, and my flesh longeth as in a dry land, where no water is, to see thy power. And at another time, How amiable are thy tabernacles, O Lord of hosts? And, As the Hart panteth after the brooks, so doth his soul after God in the Ordinances. Though David when he was banished, and by force could not come to the public Congregation, no doubt did enjoy God in a most comfortable and full manner, yet still he is not satisfied, but breaths for his presence in those Ordinances. And therefore for thee to think, that thou mayest meet God as well at home, is as if a cripple should have looked to be healed by going into some other water, then that of the pool of Bethesda.  
Lastly, These public Ordinances are therefore to be highly esteemed, Because those who are quickened and enlivened, may prevail for those who are 
4. Herein the lively may prevail for the dull and indisposed.  indisposed and unfit for prayer. So that the coldness and dulness of one man may be supplied by the zeal and fervency of another. Insomuch that happily the prayer, which if performed by thy own self, would not be successful, being now joined with others, doth obtain its desired effect; yea it may be in that public service, when thou through temptations canst or darest not pray for thyself; others accompanying of thee, do put up thy own thoughts, and speak the desires of thy own heart: So that thou art even astonished to see, how God ordereth the gracious gifts of others to be helpful unto thee. As it was with Job, his whole body, though full of ulcers and pains, yet because his mouth was free, that could plead with God in behalf of the whole body; Thus it may be, when many are gathered together, that Christian who could not speak for itself, which could not pray for itself, findeth the hearts and mouths of others opened in his behalf. So that as when many coals are laid together, some live ones may revive those that are ready to decay: Thus the zeal of others may help thy coldness: The life of others may quicken thee up against deadness; and thou find that spiritual heat come upon thee from others, which thou wouldst not have had alone.  
Use of Exhortation, To prise these public Assemblies more than thou hast done. Pray for such strong and earnest affections, as thou findest David manifesting after them. Oh let these public meetings raise up thy heart, as if thou were in Heaven! The beholding of the faces, of the affections, and of the graces of others, let it assimilate thee also into them. As when Saul came among the Prophets, the spirit of prophecy fell upon him likewise. Oh let the Congregation of those who fear God work upon thee also! Be in these Assemblies, as Peter on the Mount of transfiguration, saying in an holy excess of spirit, It is good to be here. What high expressions are those of David, in reference to the solemn Ordinances? Psal. 65. 4. Blessed is the man thou choosest, and causest to approach unto thee, that he may dwell in thy Courts; we shall be satisfied with the goodness of thy house, even of thy holy Temple. Here is sweetness and fullness that the people of God find in these public approaches. All the merry meetings, all the fairs and markets, are nothing to this spiritual society. And Psalm. 84. 10. A day in thy Courts, is better than a thousand otherwhere. Hence he had rather be a doorkeeper in the house of God, then dwell in the tents of wickedness. Oh heavenly and gracious frame! A Sabbath day is better than all the days of the week, he hath more rejoicing there, than a thousand days can afford that are spent in worldly affairs. But when these public duties are thus advanced (as you hear) you must always look, that they be done holily, spiritually, fervently, that they be not turned into a mere custom and external fashion, as it too often falleth out in Church-assemblies, their bodies are present, but their souls are absent; and therefore they have no more than the carcase and outside. Such prayers and praises God will not accept.  
The third and last particular is to be spoken to in a word; and that is, In whose behalf these public prayers and praises are, and that is said, In our behalf. Some Copies have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that is not probable. It is then for that deliverance vouchsafed to Paul, that they are to be thankful; 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 
Mercies vouch. safed to the Ministers, are to be accounted as Church mercies.  to be accounted the Church's mercies.  
What advantage comes to the shepherd, it redounds to the sheep. The rain that falls 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 Apostasy 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 public Magistrates are to be accounted the people's mercies; so the mercies of Church-officers are to be reckoned the Churches. If the Pilots 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 own; but how bitterly doth Satan fill the hearts of some men, who out of love to their lusts, and their errors, look upon their godly guides, as the greatest burdens, and would heartily rejoice in any evil that should befall them? This is clean contrary to those gracious, loving and endeared affections, which ought to be in people to their spiritual shepherds.   

SERM. LXXXIV.  
Of our Glorying and Rejoicing in our Gifts and Graces; Why, and how it is lawful, and how not.  2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to youwards. 
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 spoke of, which he had in God. Though he did trust in God's 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 man's 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) refer 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 faithful; he had not sought himself, or his own glory; he had not walked in hypocrisy 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 itself.  
2. That which is affirmed and predicated of it. And this is set down in the forepart of the verse, and therefore we shall begin with it.   
The words are, This is our rejoicing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is rendered 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 metaphor, signifying for the most part pride and loftiness, 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 threefold sense, gradual to one another.  

1. To rest and rely upon a thing.  
2. From thence to rejoice 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 rejoice. Whereas then we see Paul rejoicing and glorying from the testimony and evidence of that grace he had in him. We may observe,  
That an holy glorying, and rejoicing in the graces of God, we perceive in us, 
An holy rejoicing and glorying in the graces of God is lawful.  is allowed and lawful.  
I say, an holy glorying, for the heart may quickly degenerate into a proud sinful boasting. Therefore this truth must be warily bounded: So that the dejected and tempted soul, may be quickened 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 wisdom, 1 Cor. 1. 31, And if Abraham had not wherewith to glory, who can have? Yea the Apostle saith expressly, 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 ways it is not lawful to glory, or to rejoice, no not in our gifts and graces. Only this Text maketh it plain, that in some sense our graces may be matter of glory and rejoicing to us. So likewise Gal. 6. 4. the Apostle pressing every man to try his own works, to examine his intentions therein, giveth this as the consequent fruit thereof, That then he shall have rejoicing in himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of glorying and boasting in himself.  
To clear this truth, let us first show what is required to this glorying, and then 
What is required to our glorying in the gifts and graces we have received from God. 1. An high esteem of our graces.  in what respects it is lawful and allowed us. And for the former,  
First, It is necessary to this rejoicing and glorying, in the first place, That we have an high esteem of the excellency and worth of that grace we discover to be in us. If so be we are to rejoice in these outward mercies, which yet are only for the body, what matter of joy should it be, to find those spiritual workings of God's Spirit in us, which are of eternal concernment? What Solomon saith concerning the esteem of wisdom, which is indeed nothing but grace, we should all make good, Prov. 2. 4. If thou seekest her as silver, and searchest for her, as for hid treasures. That soul then, which can rejoice in the discovery of grace, must esteem of it more than all the treasures of the world: To say, O Lord, I had rather find myself sanctified, I had rather see the powerful workings of grace upon me, then to be made the greatest or richest man in the world; we have many exhortations to examine ourselves, and try our hearts, to see if we can find this precious jewel in our souls. Now none will be cordial to examine and search herein, but those who look upon it as the greatest treasure. Did the woman in the Gospel make such diligent search for a lost groat only, and call her neighbours to rejoice with her, when she had found it? How large and boundless then should our thoughts be about the excellency of grace? And indeed to the godly soul this is the great question it labours to study, and to resolve, Whether it be in the state of grace or no, knowing that this only is the most blessed and happy estate in the world.  
Secondly, As we must highly esteem this work of grace, so we must have a 
2. A certain persuasion that we have them.  Certainty and persuasion that we have obtained it. Had not Paul known, that his heart had been sincere, that he was not acted by carnal wisdom, he could never have rejoiced. For Philosophers make joy to be in that good thing we do possess, and also the knowledge thereof. This Text than doth abundantly declare, that the people of God may have a certain knowledge of the work of grace. So that although the heart be indeed deceitful and full of hypocrisy, yet when sanctified, it hath some measure of truth and sincerity in it, and so far doth not deceive us. He than that would rejoice in the grace of God wrought in him, must press after assurance, must endeavour after a certain persuasion of the truth of grace in him. And although this persuasion be not justifying faith, yea it is separable from it. A man may be justified, may be sanctified, and not know it, yet it is such a privilege, yea and duty also, that we should diligently take heed of all those things, that may weaken our assurance, that may make us to doubt and question, whether Jesus Christ be in us or no.  
Thirdly, A sure persuasion of the goodness and integrity of our hearts, is 
3. Good grounds and Scripture-demonstrations thereof.  not enough, but it must be upon right grounds, and in a Scripture-demonstration. For if it be a false persuasion, it may produce indeed a rejoicing, but a false rejoicing also. It is more than probable, that Paul while a persecutor, being zealously affected to the tradition of his fathers, and thinking himself bound (as he professeth) to do what he did against Christ and his members, could then say, His rejoicing was the testimony of his conscience, being persuaded that in those ways he glorified God: And therefore some do extend that profession of his before the Council, That he had lived in all good conscience before God until that day. And if this be so, than we see plainly, That every persuasion, though never so confident, is not enough to make us rejoice; but we must look to Scripture-grounds. Doth not experience confirm this? Take any heretical person, any erroneous person, though it be to the destruction of the very fundamentals of Religion, yet he will proclaim a rejoicing in his heart, from the good testimony of his conscience. So that an erroneous conscience satisfied, doth bring peace and rejoicing, but it is an erroneous joy. It is either from mere humane principles, or from diabolical delusions. But this will come in more properly, when we come to the ground or reason itself of Paul's rejoicing.  
Fourthly, To this rejoicing there is required, The Spirit of God enabling 
4. The Spirit of God.  us thereunto. So that the same spirit, which doth seal to us the assurance of our estate, doth also cause comfort in us. The Spirit of God doth enlighten and sanctify, after this it doth seal and comfort. And this latter work of God's Spirit is necessary, as well as the other. For we see it lieth not in the power of God's people to have comfort when they will. Hence Gal. 5. Joy is the fruit of the Spirit; and it's called Joy in the holy Ghost; not only objectively, because it is a joy in spiritual objects; but also efficiently, because it is wrought by him. Hence it is that the Spirit of God mouldeth the heart for comfort, removeth fears and doubts, restraineth and keepeth off Satan, whereby no sin, no Devil is able to deject and cast down, because God comforteth. ●Thus you see what goeth to rejoicing in the graces of God, and thereby an holy glorying in them.  
Now let us see in what respect it is lawful thus to rejoice. And 
In what respect 'tis lawful thus to rejoice and glory. 1. As they are the fruits of God's favour.   
First, It is lawful to rejoice in them, as they are the effects and fruits of God's favour and love, as they signify the cause from whence they come. Rahab could not but rejoice to see the thread that was a sign of such a great mercy designed for her. If then the godly man have that spiritual skill, as to difference between trusting in his graces, as any way causes of his salvation, and thankfully receiving them assigns, from which he may be persuaded of it, then doth he hit the mark. It is usually said from Luther, That we are to take heed not only of evil deeds, but of good and holy works also, because the heart is apt to be carried away with pride and self-confidence insensibly, yet this much not so deter the people of God, that they may not take comfort from their graces. For how can they see them, and not rejoice, because they are the pledge of God's favour itself, and of an interest in Christ? So that though their graces be weak, and full of imperfections, yet they manifest that to be ours, which is fully perfect, and hath no fault at all in it. Imperfect graces do manifest Gods perfect grace to us.  
Secondly, We may rejoice in them so far as thereby to bear up our hearts 
2. As they bear up our hearts against all accusations, either external or internal.  against all accusations, whether internally from Satan, or externally from the malice of men. Is there any greater temptation in the world, then that when Satan accuseth the children of God, that they are hypocrites, that there is no truth of grace in them, that what they do is not from a right principle, but sel●seeking? Even as he accused Job to God, that he served God for carnal ends, because God had hedged him about; but if he were touched in these things, and stripped of them, than he would betray his hypocrisy. Now it is lawful for the children of God to defy these accusations of Satan; to rejoice in the sense of their uprigtness, though the Devil rage at it. While he roareth, do thou be glad and praise God. Oh how often are believers shaken in this very particular! They are afraid to own what God hath done for them; they think it their humility and lowliness thus to be in doubts, and to be perplexed with fears, not remembering how necessary it is, to acknowledge thankfully what God hath done for us, and to walk with joy, triumphing over all the fiery darts of Satan. It is the great blame of Christ's Disciples, that they do not more glory and rejoice in this respect. And then  
2. This rejoicing is lawful, when we have to do with malicious enemies, that are ready to charge us with hypocrisy and self-seeking, that for all our religious pretences, we have rotten and earthly hearts; then is a time for thee to make use of rejoicing in the sincerity of thy soul. And this indeed is one great part of the Apostles meaning. The false Apostles they calumniated him, they made the cause of all his afflictions and troubles to be his evil life, and God's displeasure upon him. Now the Apostle hath this brazen wall within, as the Heathen called it, He hath the witness of a good conscience. As Austin to Secundinus, Senti de Augustino quid velis, etc. Think of Austin what you will, so that my own conscience doth not condemn me. This rejoicing therefore is necessarily seen in this particular.  
In the third place, Let us see, wherein this rejoicing in our graces may be unlawful. 
Wherein this rejoicing is unlawful. 1. When we rejoice in our graces, as if they were perfect.  And  
1. It is when we dare rejoice, and that in the sight of God, as if there were no blemish or damnable matter in them. To rejoice as Perfectionists do in their holiness, daring to hold it up to God himself in his strict justice, this is highly provoking God. Hence this Apostle, 1 Cor. 4. 3, 4. Though he regarded not men's judgement concerning him, because he knew nothing by himself, yet he saith, He was not thereby justified, because it was God that judgeth: God that knew more evil, and saw more sin in him, than he could do in himself. Therefore though we may rejoice in them, yet take heed of opposing them to the strict and righteous judgement of God. And it is in this sense, that Paul, Rom. 3. saith, All boasting is excluded; and that Abraham in the matter of justification, had not wherewith to boast.  
2. It is not lawful to rejoice in them, as if they had any inherent dignity or worth to rest upon. When we approach to God, we must rest alone upon 
2. When we so rejoice in them, as so rest upon them.  God's grace, as the efficient cause, and Christ as the meritorious cause. These are the only foundation we can build upon. When therefore we have given God's grace, and Christ's merits their full due, then may we rejoice in our holiness. It is true, we read of Hezekiah, David, Nehemiah, and Paul here, as also in other places, pleading even in prayer their righteousness, and desiring God to remember them, and not wipe out their good deeds. But these instances are partly in some particular, wherein they were innocent, as in David: Or else they only plead these, as the qualifications in them, to which Gods promises are made; they are such to whom God hath vouchsafed his promises; and therefore they may plead them in their prayers in this sense; otherwise to urge them, as having dignity, they could not. For at that very time Nehemiah prayeth, God would spare him, and have mercy on him.  
3. We must not rejoice in these graces, as if we had them of ourselves, as 
3. When we rejoice in them as coming from ourselves, not God  if they were not the gift of God. Therefore Chrysostom's note upon the place is dangerous, saying, The reason why this good conscience is called glorying, is, because we obtain it by our own strength; otherwise it would not be our glorying. But the Apostle directly opposeth this, 1 Cor. 4. 7. Why dost thou glory, as if thou hadst not received? But you may then say, The Papists are not to be found fault with in their rejoicing in their good works, for they make them the gifts of God's grace, and presuppose Christ's merits. But this will not acquit them. For the Apostle maketh that a contradiction, If of grace, than not of works: It cannot be of grace and works together. Besides, they make grace only an universal cause, and our own will to be the particular determining cause, and thereby give much more to that, than the grace of God. If then we take heed of these three rocks, we are allowed to rejoice in our graces.  
Use 1. Of severe and sharp reproof, to such, who do indeed rejoice, but it is in their lusts, in the pleasures of sin, which is to rejoice in their shame, and that which will be terror and torment to them. What can these wretches say? But our rejoicing is an evil and a seared conscience, that we have lived in all profaneness and impiety? Oh remember into what howling and gnashing of teeth these short pleasures will at last be changed!  
Use 2. Of Admonition to the godly, to take this rejoicing which God doth allow them. Why do they stand aloof off, and trembling? Why do they nourish doubts and fears? Why will ye not own what God hath done for you? Take an holy boldness, call that grace, which is grace. Let not the Devil and thy fears dispute thee out of what thou art. Be not so easily baffled and driven out of thy integrity. Because hypocrites do deceive themselves, do the sincere also? Because Copper may appear splendidly, is there therefore no gold? Because a dreamer deceiveth himself, shall he that is awakened?   

SERM. LXXXV.  
What is required to a good and well ordered Conscience.  2 COR. 1. 12. The testimony of our conscience. 
THe second particular, which is also the ground of that rejoicing which Paul had, doth in the next place come to be treated of, and that is said, to be The testimony of his conscience. The object matter whereof is afterwards declared.  
Let us consider this as it is in the general set down. Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also the nature of the conscience, what it is, I have elsewhere at large showed. It is enough to re-mind you of thus much, That in the Old Testament it is generally called the heart, as it is said, David's heart smote him, that is, his conscience did witness against him, and condemn him. And because of that remorsus, that regreting and displicency which conscience putteth forth, Durand is singular in his opinion, holding that the practical understanding is not the conscience only, but the will likewise is included in it. The Hebrew word Leb, signifying the Heart, doth also originally denote the sprinkling of the meal with leaven: Thus the heart hath naturally some principles in it, which are like leaven to it, as speculative and practical axioms concerning God, and just, and unjust. In the New Testament likewise it is called the heart, 1 John 3. 20. If our heart condemn us, (that is, our conscience) God is greater than our heart. But no more of this here.  
This conscience is here described by one special act it hath, and that is, To bear witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word in the Scripture is commonly used for that public testimony and witness, which either God did give unto the Gospel by miracles and signs, or men by their public profession and attestation. Hence 1 Cor. 2. 1. the Gospel is called the testimony of God, because so wonderfully confirmed by him: So to men it is applied, Act. 4. 3. The Apostles with great power gave witness of the Resurrection of Christ; and because believers by their deaths did give the greatest testimony to the truths of God, hence they are called Martyrs, and their death is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Martyrdom in a principal sense. Hence some have expounded that place, Heb. 11. 4, 39 where we render it, The Elders obtained a good report of their Martyrdom. They were made Martyrs, because it is the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes the word is used metaphorically, as James 5. 3. the rust of covetous, and wicked rich men's gold and silver, is said to be a witness against them: But here it is used concerning the work of conscience within a man, and is in other places compounded, denoting some joynt-witnesse with another, Romans 2. 15. Their conscience bearing witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Rom. 9 1. My conscience also bearing me witness. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though some think is not to be regarded, yet it doth denote, (as most say) a respect to God, who is our Superior, and to whom our conscience doth attend, and therefore called not Science, but Conscience. So that God's witness, and the witness of conscience, are both conjoined together, yea seem to be but one testimony, as it were. Hence the very Heathens could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conscience is a God to every man. Therefore Paul useth an equivalent expression in other places, Rom. 1. 9 Phil. 1. 8. God is my witness. Salmeron out of Bernard speaks of a twofold testimony of the conscience, Testimonium conscientiae perhibentis, that which the conscience doth actively exhibit; and Conscientiae percipientis, that which it doth receive from the Spirit of God, of which we read Rom. 8. 16. and in this later sense he understands it: But we take both in, viz. that witness which the conscience did actually give of Paul's sincerity. But because this could not be done without the Spirit of God enabling thereunto, therefore it is a witness received from God's Spirit first, and from that conscience is enabled to deliver it to us.  
Now when so much rejoicing is attributed to the testimony of conscience, you must take along with you, who it is that speaketh thus, The testimony of our conscience, of Paul, who was sanctified, enlightened, and guided by the Word; otherwise there is a testimony of a deluded conscience, of a secure conscience, that speaketh peace, when there is no peace; and this doth not afford any true or solid ground of rejoicing; it must be therefore the testimony of such a conscience, which Paul had. And so observe,  
That the witness of our conscience rightly guided in acquitting of us, is a 
The witness of a good conscience is great ground of comfort.  ground of unspeakable comfort.  
He that hath his conscience rightly clearing of him, he need not care for all the accusations of the Devils in hell, and wicked men upon the earth. It breedeth confidence both towards God and towards men. Towards God, 1 john 3. 21. If our hearts condemn us not, we have confidence towards God, and whatsoever we ask, we receive of him. This encourageth and imboldeneth in prayer. And towards men: As you see Paul justified himself by this, when called before the Council, and made to plead for himself, Act. 23. 1. Yea the Heathens, though they could never attain to a true spiritually sanctified conscience, yet not to live according to the natural dictates thereof, they accounted the only happiness, Nil conscire sibi— was the only thing that made happy. And Hic murus aheneus esto. Pindar called it, The good nurse in our old age. So great a matter is it to have the testimony of a good conscience, void of offence, for that is Mille testes, more than all the testimonies in the world.  
Seeing therefore men have such constant recourse to this witness within, 
What is required to a good conscience.  and their comfort is true or false, according as that is guided; Let us inquire first into the constituent or ingredient qualities, of a rightly guided conscience. And  
First, There is necessarily required to a good and true testimony of our conscience, 
1. That it witness according to the word of God.  That it take the word of God as a Rule to judge by, to witness by, to accuse by, and to acquit by. The conscience of a man is not the supreme rule, but an inferior; and therefore is Regula regulata, as well as Regula regulans, a rule to be ruled by an higher rule, which is the Scripture. To the Law, to the testimony, if they speak not according to this, it is because there is no light in them, Isa. 8. 20. If a man pretend to never so much light within, if he rejoiceth never so much in the light that he hath, yet if it be not from the light of the Word, if it be not examined, tried and judged to be according to that it is but a false light, a light that will end in darkness. So then, though conscience be a testimony, yet you see that bath another testimony to be guided by; though it be a Law in a man, yet there is a superior Law to that, which is the word of God. By this you may see, what a rotten foundation they have to build their comforts upon, who take up other rules for their conscience, besides the Scripture. These joys are all but like the morning-dew. Some make their rule in Religion, to be the tradition of their Fathers. The Papist doth so extol tradition, that they think that alone without Scripture is star bright enough to guide us. Paul's zeal while a persecutor seemed to be grounded much upon this, because they were the traditions of his fathers. And truly tradition is the greatest reason of most men's faith, whether it be in a right way, or a true. But this 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 years neither, without any stamp or superscription of the Scripture? Have not they comfort in their Penances, in their Indulgences? Will not their Friars and Monks (not those slow beasts and idle bellies) who from deluded principles of conscience, do severely and austeerly mortify 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 extreme, there is the Enthusiast, who rejecteth the Scripture as a dead letter, and doth adhere only to revelations, to pretended workings of God's Spirit, to the manifest light within them: Do not these even boast in their joys and ravishments? Do they not, when unable to answer arguments, fly 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 ourselves. Now this Scrigture is not only a Rule for our conscience in matters of faith, but also of manners, of righteousness towards man. Conscience must witness to thee, not only that thou art in the true Religion, but also dost walk in holy conversation. It must testify 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 Righteousness towards man. And although the Scripture doth not particularly decide Lawcases, 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; etc. he addeth this, to show that Religion and righteousness must always go together. And Adrian the Emperor 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 
2. The help of the Spirit to instruct us in the true meaning of the Word.  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 powerful delusions of Satan, that when he can no longer dethrone the Scripture from its authority, but men will appeal to that, than 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 than those who walk by no Scripture at all. For if a man be delivered up to this persuasion, that his opinions and ways 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 Heretics 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 Heretic would gladly run 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 Sun, 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 itself without God's 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 men's consciences, impulses, light, revelations and joys, 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 God's 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 guide 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 God's 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 errors, because they want God's Spirit to enlighten them, and instruct them thereby. Let us look upon the Jews, the sad dost object in the world at this day; they have been so skilful 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 ourselves 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 God's Spirit will immediately reveal the sense of the Scripture, without other helps, no more than he will make you understand Greek and Hebrew. Know then, it is a very sad, and almost incurable condition, when the holy Scriptures do become a snare to us, when we suck poison out of these sweet herbs. Although indeed we cannot from the Scripture get any hurt, but our own corruptions procure it to us, because we bring the Scripture to our ends and affections, not them to the Scripture.  
Thirdly, To the having of a well-ordered conscience, There is greatly required 
3. Pure aims and intentions  pure aims and intentions. For although a good intention cannot sanctifile an unlawful action, yet corrupt intentions will blast, and defile the best actions. Insomuch that if we had the gifts and parts of the ablest men, yea of Angels themselves, yet sinful aims would be like Locusts and Caterpillars to devour this hopeful fruit. But oh the unsearchable hypocrisy and deceitfulness of man's heart, even in this very respect! How ready is every Pharisee, every Heretic and Papist to appropriate this to themselves? How often do we find them professing to the whole world, that it is not any outward advantage, any temporal emolument that they look at or regard, but the glory of God, and that therefore they have much rejoicing, because of this? But if the counterfeit will bring such peace, what will the real and sincere intentions of a man do? And certainly though a man be clothed with never so much glory in the Church of God; so that we are ready to say, not only a greater than Austin or chrysostom, but even than Paul or Peter (For some have cried up the heads of their parties, as having greater gifts, than the Apostles themselves:) Yet without sincere intentions they are but as a tinkling cymbal. This therefore is the life, soul, and the all in a good conscience. But that will come in more seasonably afterwards.  
Fourthly, To a right ordered conscience, whose witness may be received, and 
4. Inward sanctification.  comfort taken thereby, That there is required the inward sanctification and effectual renovation thereof. So that till this be, every man's conscience is like a man himself, a mere liar; There is no believing of it, no trusting of it. When it is said, Jer. 17. That the heart of a man is deceitfully wicked, or crafty, and supplanting a man. This comprehends conscience, as well as any part else. For you have heard, that original sin is in this, as well as in other powers of the soul. So that in these two respects, the natural conscience doth always fail. For either it doth not witness that which is right, or not to a right end. Insomuch, that though a natural man is not to gainsay, or contradict his conscience, yet nothing lieth upon him more, than to have his conscience rightly informed or regulated by God's word. What is the reason you see every civil man, every formal man so applauding himself in his good condition? It is because his conscience is not a spiritual conscience, a Scripture-conscience; for that would make him abhor himself, and fly out of the Sodom he was in. For in most things the conscience doth not witness the truth at all, but it doth fl●tter and deceive thee. How seldom doth it tell thee, thou art the drunkard, the hypocrite, the neglecter of private duties, & c! Or if it doth, than it is to a false end, either to drive to despair, and to fly from Christ, whose blood only can cleanse the conscience; or else to quiet it again by some superstitious usages, and non-instituted remedies. And this is the reason, why so few are brought out of the troubles of their conscience into an Evangelical and Gospel way. Know then, here is the root of all thy misery, thy conscience being unsanctified, lulleth thee asleep, whereby thou rejoycest in thy condition, when thou hast cause to fear and tremble.   

SERM. LXXXVI.  
Further Discoveries of what is required to a well-regulated Conscience, with Distinctions concerning it.  2 COR. 1. 12. For our rejoicing is this, the testimony of our conscience. 
THere remain more particulars to be insisted upon, which are requisite to make a well-regulated conscience, whose testimony (you heard) is the cause of such unspeakable comfort. And  
First, There is in a peculiar manner necessary, the witnessing and sealing 
What else is requisite to a well-regulated conscience. 1. The witnessing and sealing power of the Spirit with our consciences.  power of the holy Ghost to, and with our consciences. The illumination and sanctification of God's Spirit, is not enough to make our consciences speak fully and clearly, so as to have rejoicing thereby, unless the Spirit of God doth also bear witness with it. Hence we have them both put together, Rom. 8. 16. The Spirit itself beareth witness with our spirit, that we are the children of God. And therefore you heard, that Bernard understood this testimony of conscience in the Text, of a Testimonium percipientis, not Perhibentis; but they are both included. For our conscience cannot give any evidence, and sure testimony of the grace inus, unless enabled thereunto by the Spirit of God; and this is called, The work of God's Spirit sealing and witnessing with our spirits. The Text is very famous, and greatly agitated in the controversy about the assurance of our sanctification and salvation. Grotius, and some others neglect the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and would have it no more than simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the word is not any where so used, the instances of Grotius are against him, Rom. 2. 15. For Conscience there is said to bear witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of God, and so doth relate to his testimony. We therefore conclude, That the Spirit of God is here said to bear witness with our spirit; only the difficulty is, How 
How the Spirit of God doth not witness with our consciences.  this is done? And  
1. It is not done by any external voice and sound made in the air, as Christ had, when it was said, This is my beloved Son. Neither may we apprehend any immediate testimony by an extraordinary revelation, as some have pleaded for; but in a mediate way, partly by exciting and enabling of our spirits to call God Father, against that slavishness and servility, which is apt to bear us down; and partly by working in us those heavenly and holy qualifications, by which we do certainly gather, that we are the children of God. Indeed the Papists make the testimony of God's Spirit, to be no more, as applied to particular subjects (though in itself they say, it is infallible) then a moral certainty by probable conjectures and signs. But this is derogatory to the Spirit of God, and taketh away all that Evangelical joy, and holy boldness, which we are allowed to have at the throve of grace.  
This witnessing then of God's Spirit is two ways: 
How it doth. 1. Effectively.   
1. Effectiuè, When it doth enable the conscience of man to cast off all legal terrors and tormenting fears, and so in serenity of spirit, to believe God is our Father. And for this end it is called, The Spirit of Adoption. For (alas) take the conscience of the most holy man, without this Spirit of Adoption. How legal and timorated is it? How slavish and unbelieving? Hence is it, that the people of God need so many instructions and informations. Hence is it, that they are often in prayers and groans unutterable, ere they can truly and cordially call God Father. They fear him as a Judge, and fly from him rather as an enemy. Even as if there be never such glorious and delightful objects to refresh the eyes with; yet if a man be in the dark, he cannot take any pleasure therein. Thus many of God's dear children, who walk with a tender conscience, who are diligent in all the ways of holiness, yet have not this testimony of conscience to comfort them, it is hid from their eyes, only because the Spirit of God doth not enable them thereunto. Now the Apostle telleth us, 1 Cor. 2. 17. It is the Spirit of God, whereby we know the things, that we have freely received of God.  
2. The Spirit of God doth witness unto us Objectively, as I may so call it; 
2. Objectively.  and that is by some effects, and fruits of his grace upon our hearts, by which we gather, as by so many sure signs, that we are in the state of grace, and not hypocrites. But because this will come in more fully in the ensuing particulars; 
What are the effects of the Spirit by which our consciences are rightly guided in witnessing to us. 1. A purpose to leave all known sin.  I shall only touch upon those effects by which the testimony of our conscience is rightly guided in witnessing to us. And  
First, By having a full and serious purpose to avoid all sin, as it shall become manifested to us. As David professed, That he did hate every evil way, Psal. 119. 104. He that doth allow and indulge himself in any known sin, cannot have the testimony of this good conscience. It is true (as is to be showed) there is no man living, though never so holy, but his conscience convinceth him of much sin and many infirmities; and this maketh him so highly esteem Christ, and a Gospel-righteousness: but yet it doth not witness to him, that he liveth in the customary acting of gross sins; if it doth, the Spirit of God never witnesseth with such a man's conscience, that he is the child of God. No, if thou livest quietly, without the smitings and condemnations of conscience, it is because it is stupid, and the Devil hath deluded and hardened thee; for God's Spirit witnesseth with our conscience, and by this effect, that we have a tender respect to avoid all known sin.  
Secondly, Another effect is, A zeal for the glory of God, to honour him, 
2. A zeal for the glory of God.  to magnify Christ, and to set up his Kingdom, as much as we are able. The more zeal and fervency men have had for God's honour, the more powerful testimony of a good conscience they always enjoyed. As we see in this Paul, in his whole ministerial course, with what burning zeal did he flame forth continually? and on the contrary so much remissness, so much negligence and lukewarmness, so much is the abating of consciences testimony.  
Thirdly, An holy confidence and boldness in our approachings to God. And 
3. An holy confidence in our approachings unto God  of this the Apostle speaketh, Rom. 8. The Spirit of Adoption, removing our fears, our unbelief, and dejection, raising us up also with an holy confidence and humble boldness, doth hereby testify with our consciences, that we are the children of God. Hence the more distrustful fears, the more tormenting doubts that we groan under, the weaker and more feeble is the witness of our conscience; yea if those prevail and are predominant, than our conscience is set against us, and witnesseth against us; and then the child of God is in sad desertions, when his heart witnesseth against him, that he is an hypocrite, that he did serve the Lord without integrity. For though this be false, yet till God's Spirit remove this darkness, and fill thee with an Evangelical confidence, thou art not able to hold up thy head.  
Fourthly, Another effect, by which Gods Spirit witnesseth with our conscience, 
4. Love to the Brethren.  is, An unfeigned love to the brethren, a delight in all those that love God. Where this is, that thou lovest godly men for their godliness sake, this demonstrateth thou art born of God, and hast the same Image in thee, as they have. And if thy love also extend to thy enemies, if thou findest that thou canst pray for them that curse thee, do good to them that revile, especially thou pitiest their souls, and wouldst be helpful to them in the way to Heaven; though they are enraged adversaries to thee, and that without cause: By this frame of heart, the conscience doth give a full and precious evidence.  
Fifthly, In daily and faithful exercises of self-denial in the ways of God, 
5. Self-denial.  doth the Spirit of God greatly assure the conscience. In sufferings for Christ, in enduring the loss of name, liberty, and li●e itself for God's cause, is the clearest testimony of our conscience. Hence the Martyrs had so much serenity of spirit, such unspeakable consolations, because they found they loved Christ, better than all things. As they gave a testimony to the word of God, called therefore Martyrs; so God also gave them a testimony within, whereby they did glory in tribulations, and triumph over all adversaries. We see that if men suffer in false ways, if they be Martyrs for the Devil, if they die for that which is highly offending God, they many times glory in the comfort they have from the testimony of their conscience. Now if a deluded conscience, if deluded joys can do so much, what shall not the Spirit of God do, sealing and confirming his love to us, by our patient sufferings for him? Thus when happily the world doth witness against thee, wicked men they condemn thee, and lay many heavy accusations against thee, as the false Apostles did here concerning Paul, yet this testimony with in will answer all, and God doth come in with fuller evidences of his love in such passages of self denial.  
Lastly, The Spirit of God doth witness to our spirit, in this blessed effect, 
6. Delight in heavenly things.  viz. When we do with delight and joy meditate, think and speak about heavenly things, when the Ordinances of God are matter of pleasure to us. David doth often pro●efs what delight he had in the Ordinances of God, how the word of God was more precious than gold, more sweet than the honeycomb. Now when the heart is thus affected to holy things, that they find more joy, as David professeth, Psal. 4. in the things of God, then worldly men do in their corn and wine, when these increase: By this excellent heavenly temper, the Spirit of God witnesseth with our conscience, that we are the children of God.  
But I shall enlarge no more on this, because the Doctrine of Assurance will follow upon the next words.  
We shall now lay down some distinctions, to clear this truth to you, because 
Distinctions concerning the testimony of our conscience.  it is plain, That many times the people of God being cast down with black thoughts, that cannot say with Paul, The testimony of our conscience is our rejoicing. And on the other side, many heretical, pharisaical and self-deluded persons, will at least outwardly boast of this. Therefore  
First, We may take notice, That there is a twofold testimony of our conscience, 
1. 'Tis either particular or general.  which doth afford matter of rejoicing; either particular, as to some matter of fact, or one particular business, especially when calummated by adversaries. Or secondly, General, which is to the whole frame of our heart, and our whole conversation. These two are greatly to be distinguished. For we see David in many places praying to God, That he would reward him according to his innocency, and deal with him according to the righteousness of his hands: and he doth many times appeal to God concerning his integrity. Now this was from a testimony of his conscience to a particular fact. Saul, and others did maliciously accuse him, laying to his charge things that he never did. Of this Paul speaketh also, 1 Cor. 4. 2. I know nothing by myself. He did not matter those crimes that the false Apostles burdened him with, because his conscience did clear him, as to any gross neglect in his ministerial course. Now you must know, that many a natural or moral man, may have in some cases this particular testimony of his conscience, and receive comfort from it, and yet be far enough from the state of grace. How many persons in the world are slandered by some malicious adversaries, as guilty of such crimes, which are altogether false? Now happily thou art pure and free from them, thy conscience justifieth thee, and thou hast comfort from this; but this is not all which God requireth. Therefore there is a second testimony of the conscience, which is General, and that speaketh to the whole man, witnessing that thy whole conversation is unblameable, and that thy heart in the universal inclination thereof, is wholly for God, and against sin. It is this general testimony that is the foundation of true comfort. A man may be free and innocent, as to some particular sins, and yet the state of his soul be in gall and bitterness.  
Secondly, This testimony of the conscience even in general, witnessing unto 
2. It witnesseth either perfection or sincerity.  thee thy state of grace, may be considered two ways. For either it may be supposed or expected, that it should testify unto thee an heart and life free from all sin, failing in nothing at all. Or else, To witness sincerity and uprightness for the main, though failing in many things. If then a Christian should resolve to take no joy, unless his conscience can witness perfection, and an immunity from any failings, such an one must resolve to have no comfort all his life time; but if it witness the main bent and frame of thy heart to be for God, though carried aside often through the violence and deceitfulness of temptations, from this thou mayest rejoice. This is much to be observed; for why are the discouragements and disconsolateness of Gods own children so great, but because their conscience telleth them of several failings, and they desire some testimony of a perfection? Satisfy yourselves therefore, and regulate your thoughts in this particular. And thus we must expound that place, 1 John 3. 20, 21. which at first appearance seemeth to speak very terribly, If our hearts condemn us, God is greater than our heart, and knoweth all things. This Text if not rightly understood, is enough like Belshazzars writing in the wall, to strike us with trembling. For is there any man living, whose heart doth not condemn him for sin? Doth not this very Apostle say, 1 John 1. 8. If we say we have no sin, we deceive ourselves, and no truth is in us? If then we have sin, how can our hearts but condemn us? And then God knowing our hearts, and seeing more evil and error in us, than we can understand, must condemn us much more. What is this then, but to fill every godly man with despair? But that the Apostle himself may not speak a contradiction, we must have recourse to the mentioned distinction, viz. That our hearts condemn us justly, for the main, that our foundation is rotten, that we love sin more than God, than we have cause to be wholly cast down; but if our hearts do not condemn us for the main, only for those imperfections and frailties, which we cannot perfectly be purged from in this life, than we may have confidence towards God.  
Thirdly, Our conscience may be considered as Habitually able to testify, or as Actually and immediately prepared. This is necessary to be observed; For 
3. Conscience is either habitually enabled, or actually prepared to testify.  every regenerate man having his conscience sanctified, is thereby habitually able to give a good testimony, but many things may intervene that hinder it in its actings. Even as the Sun is able to give a clear light to the whole world; but clouds and mists may hinder the actual communication of it. And thus it is often with the children of God; their conscience is sanctified, but many doubts arise, many scruples and fears do interpose, so that they have not that actual witness in their conscience which they might have. So that as in sanctification there are the principles of grace, though the exercise of them may be stopped: So it is in matter of consolation, there is the foundation and fountain of it, though the stream may be troubled. And this should make us wary so to walk, as not to put stops and checks in the way of conscience, especially to labour for a sound judgement, and a full persuasion in things to be done. For the more doubtful and scrupulous we are, the less firm and clear is the testimony of our conscience, as appeareth, Rom. 14. 22, 23.  
Fourthly, We are to distinguish of the testimony of conscience, as alone and 
4. The testimony of conscience is either alone or relating to Christ.  separate, or relating wholly to the blood of Christ, in whom alone all our acceptance, and cause of comfort is contained. Whereas if a man should attend to the testimony of conscience alone, though to his best actions, he would have more cause to fear and tremble from that, then rejoice. Therefore the Scripture attributeth the purging of our conscience to the blood of Christ, there is no man's conscience can be good and truly peaceable, that doth not look to Christ, that saith not with John, Behold the lamb of God that taketh away thy sin, as well as behold the holy duties thou hast lived in. Heb. 9 14. How much rather shall the blood of Christ purge your conscience from dead works? Let conscience then always eye Christ; look to him as well as to our graces. For the goodness of an evangelical conscience lieth not in this, to testify thou hast not been such a sinner, or thou hast not such failings; but though thou hast been such, yet repenting and believing through the blood of Christ, thy conscience is not to condemn thee for them, because pardoned. Now the conscience of a civil and pharisaical man, which comforts from works done, doth not at all relate to Christ; and by this thou mayest find the deceitfulness of it, seeing that by Christ's blood alone it cometh to be truly purified.  
Use 1. Of Instruction. How few they are that have this right testimony of conscience within them, they have seared stupid consciences, or they have deluded ones, that make them trust in other things, than Christ's blood. Do not most men rest in this, that their conscience telleth them they are baptised, they are made partakers of the Ordinances of God, and this is all the witness they have? But the Apostle Peter layeth an Axe to the root of this, 1 Pet. 3. 21. Baptism saveth, but then by a rhetorical correction addeth, Not the putting away of the filth of the body, but an answer of a good conscience. It is generally thought to be an allusion to a Covenant or contract (for so Baptism is) wherein the person is asked, Do you take God for your God? Renounce the Devil, and all the lusts of the flesh? Now if a man can unseignedly, and with a good conscience answer that, he keepeth to baptismal engagements, this will save.   

SERM. LXXXVII.  
A Believer may be assured of the Uprightness of his Heart in the Performance of Duties. What is required to such an Assurance,  2 COR. 1. 12. That in simplicity and godly sincerity. 
THe third part of the Text, as it stands divided, cometh under our consideration; and that is, the Declaration in particular, of what was spoken in the General. The General was, The testimony of his conscience. Now he showeth the Specials, wherein this is manifested, and that is set down, Positively, and Negatively, and Oppositely.  

1. Positively, In simplicity, etc.  
2. Negatively, Not with fleshly wisdom.  
3. Oppositely, But by the grace of God.   
Before we come to the particulars, and open the Greek words, we must take notice of the certainty and sure knowledge Paul had of his sincerity. For how could Paul glory and rejoice in his sincerity, if he did not know it, yea so know it, that his conscience with the Spirit of God did witness it to him? And therefore this is one of those places, that is brought in the controversy between Papists and us, about the certainty of our being in the state of grace, which Bellarmine indeed would enervate. But his labour is in vain. For what can be clearer, then that Paul had a certain knowledge of his upright heart, seeing he did make this public testimony of it, and take so much joy therein? Neither doth Paul in this pretend to any extraordinary revelation, as if he had some peculiar privilege in this above others, as when he was rapt up into the third Heavens; but he avoucheth the testimony of his conscience, which must be in an ordinary way. From this we observe,  
That a Believer may have a certain knowledge, not only that he performeth 
A believer may be assured he performeth duties with an upright heart.  those gracious duties God requireth, but that he doth them with an upright and sincere heart.  
Paul did not only know, that he was diligent in preaching of the Gospel, that he was faithful in dispensing of the word of God, but also that all this was done with faithful and sincere respects. We do not only know that we believe, that we repent, but that we do these things in the uprightness of our souls. Bellarmine urgeth this much, Though we do discharge the duties God requireth, yet how can we know, that we do them with an whole heart, with a sincere spirit? Many hypocrites (say they) are sure. Yea (saith he) among the Protestants, one is assured of his way, and another of another Sect, but we are assured that they are all deluded. So that he concludeth, Seeing all the Heretics of this age boast of this certainty, yet (saith he) even in their opinion many are deceived, and in ours all are. But we are to walk by the Scripture-light in this case. And indeed this being a truth, the knowledge whereof is obtained both by Scripture and experience, the savoury work of grace, and sense of Christ's Spirit dwelling in us, doth more to persuade of this truth, then voluminous controversies. This Question is best answered by diligent prayer, and an heavenly life; and therefore practical experimental Christians can speak more to this point, than the most learned speculative Doctors, unless they have a gracious broken heart, as well as a learned profound head. That a believer may be assured of the truth of grace, appeareth by several examples, and general assertions of Scriptures. Examples, as Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, 2 King. 20. 3. In Job, who though under sad temptations both from God and his dear friends, who charged upon him hypocrisy, yet he would never let go the persuasion of his integrity. David, how often doth he profess his love of God with all his heart? Peter, when Christ asked him again and again, he answered, Thou knowest Lord I love thee, John 21. 17. As for those places, which affirm this truth, I shall name one or two, John 14. 17. Ye know the Spirit, for he dwells with you, and shall be in you. And vers. 20. At that day ye shall know that I am in my Father, and you in me, and I in you. What is clearer then? As where the Sun is there is light to see it: so where the Spirit of God dwelleth and worketh in a man, there is an evident discovery of it. 2 Cor. 2. 11, 12. What man knoweth the things of a man, save the spirit of man within; even so the things of God knoweth no man, but the Spirit of God, that we might know the things freely given to us of God. By this we see, that as the soul by its rational powers doth discover and feel the workings of reason and understanding within itself; so also by those supernatural principles of grace infused into it, it is able to discern and feel the divine and heavenly motions of a supernatural life within him. The first Epistle of John doth in many places speak of this knowledge, whereby we perceive that God is in us, and we in him. But I intent not to enlarge on this subject.  
Let us explain this truth, and consider, What is required to cause this 
What is required to a certain knowledge of our being in a state of grace. 1. A firm assent to the truth of God's promises and Word.  certain knowledge in us, that we are sincere and in a state of grace, and so by consequent, that we are justified, elected, and shall assuredly be saved. And  
First, There is required, A firm assent and faith of the truth of God's promises, which are in the general revealed in the Word; as such as these, He that believeth, hath passed from death to life. By faith we have remission of sins through the blood of Christ. Blessed are the poor in spirit, for theirs is the kingdom of Heaven. The promises also to such as do confess and forsake their sins, we are strongly to assure our souls of. Yea, not only the promises, but the whole truths revealed in God's word, we are firmly to assent to by a vigorous faith. For the lively actings of faith to its general objects, do wonderfully conduce to the application of it to particular and special objects. As men of quick animal actions, are thereby more enabled to rational; for seeing what is in the understanding was first in the sense; the more expedite they are, the more vigorous is the understanding.  
Secondly, There is required, A particular application of Christ and the promises to ourselves by faith. For herein lieth the efficacy of faith, when with 
2. A particular application of the promises to themselves.  Thomas it saith, My Lord, my God: Or with Paul, Who loved me, and gave himself for me. For as the seeing of meat, though never so excellent and wholesome doth not nourish, but the eating of it: So the beholding of Christ revealed in the Word, as a Saviour in the general, doth not justify and pardon, but the applying of him to be my Christ and my Saviour. For this reason faith is called, john 6. The eating of Christ's flesh, and drinking of Christ's blood. And the Sacrament of the Lords Supper doth require this particular applying act of faith; and this is the foundation for our future knowledge; till Christ be ours, we cannot know he is ours; till Christ be received by faith to dwell in our hearts, we cannot perceive that he doth dwell there. Happily then the Apostle Peter exhorteth us, 2 Pet. 1. 5. To adds to faith virtue; By that is meant the efficacy and liveliness of faith in receiving of Christ. And then to this we must add knowledge: Knowledge is to follow this efficacious application of Christ. Now this is the greater work of our faith, as to our justification. This is that which the Papists do so declaim against, and for which Estius calleth us Specialistas, Specialists. But certainly this is the acting of faith that maketh us rich, that bringeth Christ the treasure into our soul, and it is this, which the Devil doth so oppose in all the godly. Hence are all those fiery darts of Satan, all those sad and black aggravations of sin, whereby the soul, like that woman with the bloody flux, is afraid and trembleth to come directly to Christ. It is that applying act of faith, that the Devil so diligently would keep thee off, whereas if thou didst but taste of this honey, as jonathan; or rather plentifully fill thyself with it, thou wouldst with much spiritual fortitude pursue and conquer all thy spiritual enemies. This was the blessed truth that our Reformers rescued out of Popery, being enabled thereunto by the word of God as a Rule, and the experimental work of grace upon their souls, as a sure witness to confirm them therein. But this is not all. Therefore to obtain this knowledge, there is required an Internal sense and feeling of the fit frame of our heart, whereby we perceive that we are such who do believe, and do love God, who do repent of our sins upon firm and pure grounds. For unless there be this inward discerning of what is in us, how is it possible to arrive at any certainty? Now it is this that the Popish adversaries do most batter, supposing it to be the weakest part in the Wall. It is true (say they) we believe the Scripture that speaketh generally, Whosoever believeth and repenteth, shall have his sins pardoned: But when you come to the Assumption: But I believe, I repent, here you are subject to many mistakes, here you may be deceived. And certainly all hypocrites are deluded in this respect; They make false applications to themselves; through self-love they deceive themselves, thinking they have good hearts, when they have them not. But this doth not infer, that the truly godly are therefore deceived; no more than because an Heretic hath great confidence that he is in the truth, yet is deceived, it followeth that therefore the orthodox man is also in an error. Because men in a dream are deluded, doth it follow that men cannot tell, when they be indeed awake? We must know then, That as we have a certain knowledge, by the bodily senses, we are certain we hear, we see: So the soul in her immaterial operations, hath a sense and feeling of them; We feel, we know, we understand, we love, we delight. These internal motions of the soul are perceived, as well as the things of sense; and to say, we may be decived here, and no truth can be discovered, is to turn all knowledge into Scepticism, and to hold Nihil scitur; yea that that also is not known, That nothing is known. And besides, it is directly against Scripture, No man knoweth the things of a man, save the spirit of a man, 1 Cor. 2. 11.  
This then being laid as a foundation, That a man's own spirit doth feel and perceive what are the motions thereof, it followeth, That when a man doth uprightly and sincerely love God, and walk in his way, he doth experimentally discern this he knoweth, he believeth, he knoweth he loveth God. But 
What is required to an experimental discerning of our graces. 1. An humble heart.  that this may be done, there is required,  
First, An humble broken heart, and poverty of spirit, whereby we are emptied of all our own righteousness, renouncing every thing that is ours, hungering and thirsting after Christ and his righteousness. Every gracious heart that cometh to the knowledge of its sincerity, hath this concomitant disposition, there is an humble, lowly, broken spirit, it feeleth itself undone and lost. It feareth all that it hath done, and therefore can rest no where, but on Christ only. Now although many do deceive themselves, many do flatter and delude their own souls, yet where there is this frame of heart, there will never be any miscarriage.  
Secondly, Besides this brokenness of heart, there is required, A regular 
2. A regular disposition in the soul.  and undistempered disposition in the soul. For though the sense cannot be deceived about its proper object; hence is that saying, Non est disputandum de gustu, We must not dispute about taste; yet if the palate be diseased, nothing is more ordinary, than to judge that bitter which is sweet. And this falleth out sometimes to the choicest people of God; there are troublesome and disquieting temptations upon them, they are in blackness and sadness. Now in such a case, we are no more able to know what we are, than we can see our faces in troubled waters. So that this due and prepared qualification of the soul, must be always present in the judging of ourselves; As in all faculties, whether the intellective or visive, if they have any impediment in their operation, they cannot produce their convenient operations. The understanding in a mad man, and in a man fast asleep, is wholly hindered in its workings: So may the senses be either by some hurt upon the sensitive powers, or by the indisposition of the medium, or through the distance of the object. Thus it is in the soul when sanctified; there may be many distempers, several impediments, which may hinder it from passing a true judgement about its state; and therefore the advice of Casuists in such cases is, not to seek for this assurance and evidence, but to put forth acts of faith by mere dependence and recumbance on the promises of the Gospel. Even as David and Job sometimes did: For Job saith, Though he kill me, yet will I trust in him, Job 13. 15.  
Thirdly, This frame of heart whereby we are enabled to know our condition 
3. An holy fear.  is always accompanied with a godly filial and holy fear. That fear which is so often commanded in Scripture, and with which we are to work out our salvation, Phil. 2. 12. It is true, there is a slavish, and servile fear, tormenting us with daily doubts, and this is properly expelled by this knowledge of our sincerity, and there is no greater enemy to an Evangelical and Gospel life, which is in faith, peace, and joy in the holy Ghost, than these tormenting doubts about ourselves. And therefore the Papists who teach and encourage these doubtings, under the colour of humility, do thereby drive us from Christ. Yea Luther said, If there were no other cause, than this, we had ground enough to depart from the Church of Rome. But though this Ishmael must be cast out, yet not Isaac too. There is a lawful fear, whereby as children we reverence God, are afraid of any frown from him, and do thereby diligently attend to all those duties he hath commanded; and this is necessary to beget a true knowledge of our upright hearts, and by this that rash presumption of Epicures, of impenitent and secure sins, is wholly excluded; for they do in a presumptuous manner indulge themselves in all sins, having no holy fear in the godly use of all those means God hath commanded.  
Fourthly, To enable the soul of a believer thus to know and be assured 
4. The help of God's Spirit.  of its sincerity, there is above all required, The help of God's Spirit. For the Texts abovementioned do attribute it to the Spirit of God dwelling in us, whereby we come to know what God hath wrought in us. It's the Spirit of God which helpeth our infirmities in prayer, and doth seal and witness unto us, that we are the children of God. Therefore though a godly man's soul be as fully bespangled with graces, as the firmament with stars; yet if the Spirit of God enable not to discern of these, we are in daily fluctuations of spirit. As Hagar had a fountain of water by her, but she was ready to perish with thirst, till God opened her eyes to see it. And as the Prophet's man could not behold that great company which was on his side, till his eyes were enabled thereunto; so neither do we know what are the gracious workings of God's Spirit in us, without this sealing witness of God's Spirit. But of this more largely, when we come to the 22th verse in this Chapter. Now when all these are concurrent together, Doth the godly soul with a certain knowledge conclude, that it is in a state of grace, and so justified with God. Whether this be a knowledge of faith, or of sense, or mixed of both, is disputed. But it seemeth to be the later. For as faith in the assenting act is carried out to principles clearly revealed in the Word. And then secondarily to conclusions by good and sure consequence deduced from them: So is faith in the fiducial actings of it to the promises, as laid down in the general; and then to the same, as particularly applied; So that faith and experience concur to make up this certain knowledge, a glorious and rare privilege. For because men do live so dissolutely and carelessly, because they do so little exercise themselves in holiness and close walking with God, therefore they think such a thing is impossible. Yea, because the people of God are so sensible of their infirmities, and constant weaknesses, they think it is no duty, but sinful presumption, to believe any such thing concerning themselves. But in the next place we are to show you, that it it is a duty which we ought to press after.   

SERM. LXXXVIII.  
Of the Impediments which keep us from Assurance; Commands for it, and Cautions about it.  2 COR. 1. 12. The testimony of our conscience, that in simplicity, and godly sincerity, etc. 
THe next thing to be pursued concerning the Doctrine already observed, viz. That a believer may certainly know, that he doth not only do the duties God requireth, but also that he doth them with a sincere and single heart. The manner as well as the matter is manifested to him) is to show our duty herein, that we are bound by God's command, not to rest, till we come to some assured knowledge herein. Therefore of all the Questions in Divinity, thou art to study to exercise thyself most in this, Whether dost thou know, that thou art in a state of grace, that thou art no hypocrite, no self-deluded wretch in the ways of Religion, but that thou hast sincerity and truth in the inward parts? How much more advantageous would it be to Christians, if they studied the resolution of this case more? It is strange that many can spend their time in disputes about either unnecessary things, or too sublime for their capacities, or such Questions, that they are not concerned in. And as for this, which is the main fundamental one, as to their particulars, be wholly negligent about it. Certainly a good resolution herein, is of so great importance, that we may wonder, that we do not lay all other studies aside; yea bid all other businesses stand alooff off, till the Spirit of God upon sure grounds, hath persuaded us herein. If your temporal estate were questioned; if all your livelihood were called into question, and it began to be doubtful, whether the estate you enjoy were your own by the right of the Laws, or no; especially if others did solicit and endeavour to take it from you: Would not this make you run and ride night and day, till you had obtained such firm evidences, that all your adversaries could not invalidate? How then cometh it about, that we will thus desperately put the state of our souls to a venture, if I be regenerated, I am regenerated; if but a temporary believer, I am no more, I will put it to the event, let it fall out how it will? Oh the sad blindness and heavy judgements of men in this particular; and yet thou that livest thus doubtfully, and wilt die thus doubtfully. How uncertain is thy life? What a bubble and vapour art thou? Oh remember that the time is coming, that a godly ability to answer thyself in this doubt and temptation, will be more worth, than all the world, when thou art to be snatched from this world, to enjoy the comforts thereof no more, when thou apprehendest thyself summoned by death to stand at God's Tribunal; where grace, and only grace through the blood of Christ, will be a sure plea. What agonies, what perplexities, what confusions will be upon thy soul? If thou criest out then, Oh I know not what I am, what will become of me, whether I am going; Live I must not, die I dare not! Oh that I could hear a voice from Heaven immediately witnessing unto me, that my spiritual estate is safe and good! Be sure that of all the Questions in the world, you will one day be put most to answer this, Not so much what knowledge you had, what gifts and enlargements you had, what not, what remarkable external duties you have done for God; but with what sincerity and singleness of heart, all this hath been performed? Therefore meditate on this lesson, as it were, every day be studying of it, to know all the practical mysteries about it. And as the Husbandman before he can sow his ground with corn must cut up the roots and bushes, which are in the 
What are the hindrances which keep men from looking after an assurance of their sincerity. 1. Self-fulness and presumptuous security  way; so do thou. That thou mayest the better set thyself upon this duty of pressing after sure knowledge in this great matter, remove first, All those impediments and hindrances that keep thee from exercising thyself therein, and they are these,  
First, A self-fulness, and presumptuous security that thou art already in a good estate. This is the condemnation and eternal ruin of many a man's soul, he will not so much as put it to the Question, Whether he be in a state of grace and salvation, or no; he will not so much as entertain one doubt about it? No, this is the way to bring him in despair; by this means he may have trouble and disquietness of conscience; he cannot live so jollily and securely as he doth: Therefore whatsoever Gods word, or the Ministry speaketh, though never so terribly about the deceitfulness of man's heart, that we delude ourselves, taking that which is like grace for true grace, they matter it not; they will persuade themselves that their souls are in a good estate, and none in the world shall make them question it. Of all the men in the world, such secure confident spirits have the most cause to doubt and fear. Never to doubt, or search into thy heart, and to compare thyself with the Rule, is a very ill sign. To take all for granted thus concerning thy soul, and never to commune with thy own heart, is a great argument that thou art rotten in the foundation. Doth not the Wiseman observe it, as a general Rule, Prov. 16. 2. The ways of a man are clean in his own eyes, but the Lord pondereth the heart? Though thou sayest with the Church of Laodicea, Thou art rich clothed, and wantest nothing, yet God knoweth thou art poor, cursed and miserable. God knoweth otherwise by thee, than thou dost. We charge it upon the Church of Rome, that she is incurable, because of this principle she holdeth, That she cannot err. For if she would yield that, if she would grant happily for so many years they have been grossly deceived, then there would be some principles to proceed upon to reform them. So it is, if we meet with a man that confesseth his heart is deceitful, his condition may be very miserable, though he hath applauded himself thus many years; if I may be found out not to have laid a good foundation about the work of grace, I would gladly be convinced of it; It is the great desire of my soul, not to be deceived about the nature of grace in me. There are fearful and sad instances of hypocrites and temporary believers, therefore I would gladly be informed, Whether I came not too short as yet? Whether there be not a more excellent way than I have attained unto? This man is not far from the Kingdom of Heaven; this man is in a way to be secured; But the self-righteous man, that supposeth himself good, it is the first principle with him, that he will never suffer to be questioned; this man is remediless as to humane appearance, Such a presumptuous man in practicals, is like an Heretic in doctrinals; and so after the first and second admonition, we may even reject, knowing that he doth willingly damn himself. Be sure then to take heed of this rock, at which so many have split themselves.  
A second cause that must be removed, is, A profane careless spirit; whereby men do not at all matter their souls, nor in what relation they do stand in towards 
2. A profane careless spirit.  God. If their bodies be well, if their worldly affairs prosper, than they say, Soul, take thy ease. But as for their spiritual condition, whether God be reconciled, or an enemy, whether yet they have been ever taken off that natural and cursed estate they were born in, they never look after it. Oh foolish and brutish man! If the Spirit of God shall once convince thee of thy sinful and dangerous estate, of the curses of the Law which may fall upon thee every moment, than thou mayst have no rest day or night, till thou obtainest some assurance herein.  
The third cause is, The over-greedinesse and importunate minding of our earthly 
3. Carking carefulness.  businesses. We rise with the world in our heart, and go to bed with it in our heart, so that we never set time apart seriously to think, how it is with us. Hence come those constant delays and procrastinations, promising ourselves we will after such and such businesses are over, set ourselves to the examination of our ways; but still the work is not done, our days pass away, our hearts grow more hardened and indisposed every day, till at last death unexpectedly seizeth upon us, and then we would gladly have oil, when it is too late, then with Esai we cry out for a blessing with tears and bitterness, but we come too late. How comfortable on the other side is it for a godly man dying, to say his soul hath been set in order long before, he hath not his evidences now to seek? The knowing of his heart, hath been all his study in his life time, Satan can object no new thing, which he hath not already thought upon.  
Lastly, There is another cause in the other extreme, which is to be removed, 
4. Despairing and discouraging thoughts.  if we would arrive to this certainty, and that is, To shake off all despairing and discouraging thoughts, as so many vipers fastened upon thee. This valley must be exalted, as well as the other mountains leveled. Paper too much wetted as well as foul, receiveth no characters: So the heart sinfully dejected and disquieted, is indisposed for assurance, as well as the presumptuous one. For this reason we need the Spirit of God to seal us, and to confirm us: yea we need God's Spirit more in this work of confirmation, then of illumination. Darkness and ignorance is sooner removed out of the mind, than unbelief and diffidence out of the heart. Do ye not see it thus often with the children of God, who are very tender in respect of illumination, are very quick and Eagle-eyed in respect of conviction, are wonderfully ingenuous to find out all the secret pollution and guile of their souls. But then for assurance and confirmation in the grace and favour of God towards them, they are exceedingly fearful, and very weak. Therefore the believer must look upon slavish and disquieting fears, as adversaries to his peace, as well as presumptuous and secure thoughts.  
These impediments being thus rolled out of the way, the next thing he hath 
Of God's commands to get assurance.  to do, is to awe his foul with those Commands of God, that require us to get a certain knowledge of our estate. For we see by the Popish objections, yea and of many others against this way, as if it did nourish security, as if it were the great wisdom of God to keep every man in this life uncertain about his spiritual estate, that so he may be kept in humility and fear: (I say) by such plausible objections as these are, a man hath made a good progress, that can despise them all, that is convinced it is his duty to press after this certain knowledge; and also that God hath promised to give his Spirit to work this in us. And that therefore if we complain of our fears and uncertain doubts we are to blame ourselves, who like the people of Israel, do peevishly keep ourselves in this wilderness, if we consider those places, which speak so universally, that God hath given his Spirit to all those that are his sons, whereby they are enabled to call him Father. Is it not disputed, Whether all that are truly godly have not this certain knowledge, especially considering, how the first Reformers went very high this way. Hence is that expression of Calvin, which may startle the Reader, Lib. 3. Institut. cap. 2. Sect 16. Verè fidelis non est, nisi qui solidâ persuasione, etc. He is not truly a believer, who being not persuaded by a solid persuasion, that God is a propitious and merciful Father to him, from whose benignity he promiseth himself all things, who doth not upon the confidence of the promises of Gods good will to him, assuredly conclude of his salvation, which he repeateth again. But this will be better considered at vers. 22.  
For the commands to this duty, I shall only commend two places unto you, 2 Cor. 13. 5. Examine yourselves, whether ye be in the faith, prove yourselves, know ye not that Christ is in you, except ye be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of an unsound mind, that have no spiritual skill and experience to know, what is of God in you, and what of the Devil; what is of the Spirit, and what of the flesh and nature in you. Here you see this duty is commanded, and that earnestly with ingemination; and the Greek words do signify, that the truth of grace, and the life of Christ in us, is not easily found out: We must take pains, and exactly distinguish; the bottom may be copper, when the superficies be gold. There are many resemblances of grace, which are not grace. That expression of calvin's is true, though so much abused by Papists, Reprobi simili ferè modo afficiuntur, etc. (Calvin. Institut. lib. 3. cap. 2 do. Sect. 11.) That even some reprobates are affected almost with the same experimental sense and feeling as the elect are, and therefore they must have their senses exercised to discern between good and evil. As the Gemmary by his skill can find the difference between true metal and counterfeit.  
The second Text is, 2 Pet. 1. 10. Wherefore the rather Brethren, give all diligence to make your calling and election sure. Give all diligence] This supposeth, That the Christian who liveth carelessly and negligently, who is not servant in spirit, and vigorous in the actings of holiness, is subject to many doubts and uncertain disputations about his estate. Now it would be a vain exhortation, to bid us, Use all diligence for the attaining of that which is impossible.  
This may suffice to show it is our duty, and truly we may be the more encouraged in the pursuance of this, if we do consider the blessed and happy effects of 
The effects of our souls.  such a certain knowledge of ourselves. For  
1. Hereby we shall live. With a quiet, peaceable frame of heart. David doth often profess the great tranquillity of his soul, Ps. 4. That he will lay him 
1. A quiet heart.  down and sleep, because the Lord taketh care of him. And Paul, Rom. 8. doth confidently triumph, That nothing shall separate him from the love of God in Christ. This is an Heaven upon the Earth. Oh the blessed estate of that man whose soul is always on this Mount (as it were) of transfiguration! This man is always safe in the haven, while others are tossed up and down with various temptations.  
2. This peace doth also breed joy and unspeakable comfort, which the Gospel often doth speak of. For want of this the people of God live not suitably to Evangelical 
2. Spiritual joy and comfort.  principles; They walk as if they were to be justified by the Law, as if they were to look for righteousness by the Covenant of works: whereas we are to consider, that the Spirit of the Gospel, is the Spirit of Adoption, and that subdueth tormenting fears, and overcometh disturbing doubts, making him to rejoice always in the Lord.  
3. This joy causeth Thankfulness, filleth the heart and mouth with Hallelujahs unto the Lord. How can a child of God be thankful for that which he questioneth, 
3. Thankfulness  whether it be in him or no? The wonderful effects of God's grace converting of thee, and discriminating thee from those millions of persons that on thy right hand, and left hand fall into hell, should overwhelm thee by amazing thoughts thereat. But all this goodness and free grace of God is neglected, not take notice of, whilst thou sittest in the darkness, and feelest no light.  
Lastly, This will be a great quickener of thee in the ways of holiness. This will be wings and legs, and all to thee. The joy of the Lord is your strength, Neh. 8. 10. If then thou complainest of thy barrenness, thy deadness and lukewarmness in holy things; examine, whether this be not the root that lieth undiscernably under ground (as it were) that causeth all thy unprofitableness? The Devil he labours to cut these Conduit-pipes, that would convey all consolation to thee. It's against sense and experience to say, This certain knowledge will breed laziness, and carnal confidence; as if the Sun's beams would cause coldness. No, it cannot be. Who laboureth more abundantly than Paul? Who was more active in the ways of godliness, being like a spiritual Joshua, subduing all the enemies of the Gospel before him? And did not the love of Christ, which he felt in his bosom thus constrain him? Only take a Caution or two to prevent mistakes.  
1. This certain knowledge is never so glorious, that it removeth all doubts 
Caut. 1.  and temptations; neither is it always permanent and abiding in us. The people of God have their nights, as well as days; and the Devil is not only watchful to deprive believers of their graces, but also of their consolations. Therefore be not discouraged, if thou find the flesh combat against the Spirit in the way of comfort, as well as of duty.  
The second Caution is, That although our constant and strict walking be not the 
Caut. 2.  cause of our assurance, yet it is maintained and preserved in the lively exercise of grace. To him that overcometh, I will give to eat of the hidden manua, and will give him a white stone, and in the stone a new name written, which none knoweth but ●e that hath it. These are allegorical and allusive expressions, to declare the assurance that God giveth to his; but all this is, To him that overcometh. If sin prevail over thee; if the world and the Devil entice thee off from God, then expect not to have this merciful refreshment, as thou usest to have. This assurance is like the manna that fell in the wilderness, refreshing the Israelites in their extremities. It is the hidden manna, alluding to that which was kept in the Ark that might not be seen. It is the new name that none knoweth, but he that hath it. So that it is the sincere practice of godliness, that maketh us to believe this truth; he that hath it cannot declare it to another, when profane scoffers ' by derision bid us demonstrate and prove that we have it. This cannot be no more than you can persuade a man honey is sweet, unless he do eat of it. These Cautions observed, then wrestle and strive with God, for the Spirit of God, that adopting and sealing Spirit: Say, Lord, thou hast given me grace, give me also the assurance of it. How can I praise thee, how can I glorify thee, while unbelief doth shut up my mouth?   

SERM. LXXXIX.  
Of the true Nature of Godly Simplicity and Singleness of Heart.  2 COR. 1. 12. That in simplicity and godly sincerity, etc. 
HAving finished the general, we now come to the particular, wherein his conscience did give this good testimony; and that is concerning his conversation in the world. Of which in its time. Which is amplified (as you heard) in the manner of it, Positively, Negatively and Oppositely. Positively, and that is set down in two words, In simplicity, and Godly sincerity.  
Of the first at this time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Vulgar Latin addeth heart, In singleness of heart, for so we find it used in other places, Ephes. 6. 5. Colos. 3. 22. But that is supposed in the word, though it be not expressed. Grotius speaketh of a Manuscript that readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Context is clear for this.  
Now when he saith, In simplicity, by that he meaneth, he did nothing craftily, crookedly, hypocritically, deceitfully, as chrysostom interpreteth it in many synonymous words. Varinus maketh the contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. almost the same words chrysostom hath. The word is often used for bounty and liberality, as 2 Cor. 9 11, 13. because those who have a single plain spirit, are hearty, ready and free in all duties that are required. It differeth from the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that doth properly respect the aims and intentions of men in all their ways; although we are not to be too exact in making a distinction between them. This simplicity is as much as sine plicis, that which is smooth and plain, that hath not many folds and cover, and so is opposite to that which is in the Old Testament called an heart, and an heart, a man that hath two hearts. So that this is a most blessed temperature of the soul, when its internals and externals are both alike; when it's inwardly towards God, what it outwardly pretends to be. From whence observe,  
That godly simplicity and singleness of heart, doth afford much comfort. 
Godly simplicity and singleness of heart affords much comfort   
The hypocritical and crafty self-seeking man, that maketh use of God and holy things for his own advantage and interest, hath never any solid true comfort. He is compared to the rush that groweth in the mire, and if plucked from thence, quickly withereth, Job 8. 11. An hypocrite will not serve God, but where his own advantages do induce him; for hypocrisy is large, and so contrary both to simplicity and sincerity. The Apostle doth excellently comfort himself in this; and thereby appealeth to the consciences of the Thessalonians, 1 Thess. 2. 3. Our exhortation was not of deceit or guile, neither used we flattering words, or a cloak of covetousness, nor if men sought we glory. Oh the admirable simplicity that here we find in Paul's spirit!  
Now it is necessary to consider the nature of this. And  
First, It floweth from an heart sanctified and truly regenerated. No man 
Of the vature of godly simplicity. 1. It flows from a sanctified heart.  but he that is godly, hath this singleness of spirit. Jer. 17. 9 The heart is deceitful above all things. The word signifieth the crookedness of it: How ready it is to supplant us. Jacob had his name from that root, because he supplanted Esau about his birthright. This is the heart of man by nature, full of concavities, secret recesses and holes (as it were) deceiving himself and others; and therefore till grace doth make pure, and we have truth in the inward parts, all is but a lie in us: Our Religion is a lie, our goodness is a lie, there is no solidity at all. It is true indeed, there is in some men a natural ingenuous candour, they abhor dissimulation and hypocrisy; but yet this is only one of Aristotle's virtues, which is indeed but a splendid vice. For if the tree be not good the fruit cannot be: If the spring be bitter, so is the stream; and so if a man be a thorn, no sweet grapes can grow upon him. This than we are to do, to look to the bottom, to search to the original. Hath the Spirit of God made thee a new creature? then thou dost become faithful and true both to God and man; otherwise we see what the Scripture speaketh of every one by nature, that he is a liar, Rom. 3. 4. Therefore till the heart be purified by grace, there is no truth and soundness within.  
Secondly, This simplicity and singleness of spirit doth eye God, and looketh 
2. It looks upon Gods will as the only motive to obedience.  upon his will, as the motive of his duty. The presence of God, the omniscience of God, whereby he trieth and searcheth the heart, is frequently in his meditation. It is the glory of God, the honour of God, that stirreth up his heart: It's not glory from men, or pleasing of men, which doth quicken him up. For although we told you, the next word signifieth purity of intentions, yet one is so intimately connexed with the other, that they cannot be separated; singleness then of heart is remarkably seen in those motives that move his soul; they are arguments drawn from God. You see this fully comprehended in that exhortation to servants, Colos. 3. 22. where they are commanded, To obey their masters, not with eye service, as men pleasers, but in singleness of heart, fearing God. They must look above Masters and Governors, even to God himself. Now we are all servants to God; and therefore we ought the more diligently to have singleness of spirit towards him, by how much he doth infinitely exceed all other masters. And this particular doth likewise show, that all the moral ingenuity and verity which some Heathens have been famous for, was but a glistering Glow-worm; for they had no eye to God, neither did they respect him, but looked at their own glory and honour in all that they did.  
Thirdly, Simplicity of heart is essentially consisting in the fixedness of it 
3. It is fixed upon God only.  upon God only, when the heart doth in the chiefest manner close with God, and centre upon him, as the ultimate end through Christ. And therefore simplicity of heart is the same with oneness of heart. When a man doth not love God, and the world too, serve God, and lusts also. For though our Saviour say, This is impossible, yet many whose whole souls are engaged to the world, and the things of the world, do yet please themselves, as if they loved God also, which yet is as impossible, as with one eye to look downwards, and another to look upwards. That heart and heart which some Kings in the Old Testament are charged with, was, because they did halt between God and Belial; They would not serve God alone. Simplicity then is opposed to inconstancy and unsettledness of spirit, when a man doth not with full purpose of heart cleave to Christ, and take him upon all his terms, but in some things is for him, and in some things is against him: At some times he prayeth and calleth upon God; at other times again he giveth all over. This is opposite to singleness of heart. The Apostle James calleth such an one, Chap. 1. 8. A double minded man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man with with two souls, as it were. So that this very particular is greatly to be heeded, it will penetrate and search to the very bottom of the soul. Most men undo their souls in this point; they have but wish and woulding in religious things; they have aguish workings of heart, sometimes hot, and sometimes cold: They have not taken our Saviour's counsel, To sit down, and bethink themselves, what it will cost them to be the Disciples of Christ, what lust's they can part with, what sufferings they can endure, what powerful and fervent service they can do for God: And hence it is they are like a reed shaken with every wind. Instability and inconstancy cannot in a predominant manner consist with this simplicity of heart, no more than heat and cold in gradu intenso. There is no godly man but bewaileth the unsettledness, the unevenness of his heart, that he is not always as believing, as heavenly-minded, as weaned from the world, as he is at sometimes; but this is gradual only, his heart hath for the main fixed on God, though it be thus tossed up and down; even as the ship may be anchored fast to the earth, yet the waves and winds may move it up and down, but they cannot remove it. Thus the heart which hath godly simplicity, is fundamentally fastened upon Christ, although many temptations intruding may sometimes cause it to shake and totter.  
Fourthly, Simplicity of heart is consistent in the uncompounded frame thereof. 
4. It is not compounded.  It is not made up of several heterogeneals, as if there were metal of silver and lead, or gold and copper, and so is the same with purity. Every hypocrite hath a mixed heart, it is compounded of several ingredients; for being it is glued to the creatures, and to several lusts, because these are many; therefore he hath not a simplicity, but multiplicity in his heart. Divines do usually make simplicity to be one of God's Attributes, because he is a most pure act compounded of no parts: Therefore he hath the highest simplicity in his Essence. And the Angels, they are also called simple substances, because they are next unto God. Yea the Philosophers call the Heavens, though a body, yet simple, because not compounded of elements, as sublunary things are. The notion then of the simplicity of the heart is seen in this, when it is not compounded, it hath not the mixture of other things with spiritual: and hence it doth appear, that no man in this life hath perfect and absolute simplicity; none hath his graces wholly pure, because some corruption is mingled with our duties. There is a composition of wine and water, of flesh and Spirit, of Grace and Nature in the best, but yet it is not predominant in the godly. The tares do not choke the wheat. The jebusite doth not drive out the Israelite. Only this may serve to keep the godly humble and low in their own eyes; they have not that purity and singleness of heart they ought to have, yea and earnestly desire. Dost thou ever go about any holy duty, wherein thou dost not find corruption presently intermingling itself? Doth pure grace work always? How much of flesh and self doth interpose? But yet for the main thy heart hath simplicity.  
Fifthly, Simplicity consisteth in an even, equal and uniform way of obedience. 
5. 'Tis uniform in its obedience.  The course of a man's life is for the general of the same complexion, always praying, always believing, always mortifying of sin, always heavenly mindedness. I do not speak this, as if there were never any interruption, sometimes natural, as in sleep; and otherways, because the soul being finite, cannot attend to many things at once; sometimes moral by sin, or at least careless and dull affections, but the course of his life, or as the Scripture calls it, The way of a man, that is, generally of the same consonancy: Whereas Hypocrisy is full of uneven and unequal actions, sometimes mountains, sometimes valleys. There are many Hyperbatons, (as it were) in the oration of his life; his life doth speak in different Dialects; he can say Sibboleth, and Shibboleth too. Thus David describeth the godly man, as Meditating and delighting in the Law of God day and night. And the Apostle John speaketh once or twice, That those who are borne of God, sin not, neither can they: Not because they have not divers infirmities, but because the full purpose, and habitual inclination of such a man's heart is uniformly to God's commands. Therefore you heard, that the opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If you look upon many examples of those, who did many things for God, yet wanted this simplicity, you shall find a great difformity in their lives; their lives speak contradiction, they are not the same men at one time, they are at another. Thus Soul at first very zealous to promote the will of God; yea from this he did put all the Witches to death, and yet at another time he himself maketh recourse to such. So Jehu, how active is he to destroy Baal's worship, but yet he retaineth Ieroboam's worship? If it was good to destroy Ahab's worship, because not commanded by God, was it not also good to demolish Ieroboam's, seeing that also had no command from God? But where there is no simplicity of heart, you may observe a great deal of unevenness, yea and contradiction in that man's conversation.  
Sixthly, Simplicity of heart doth mainly lie in this, To have our outwards 
6. It's outwards and inwards are all the same.  and inwards all of the same nature. To be such cordially and internally to God, as outwardly we appear to be. So that if you ask, What is this simplicity? In the general we may say, the adequate conformity and agreement between the heart and our profession. Out of the heart, we pray, we hear, we profess. So that a godly man can more securely make that wish, than the Heathen, who wished, that he had a window in his breast, that all men might see what he thought, what lay in his heart; This was great confidence. For certainly if God should take a man, as he did Ezekiel, and make a man look into the secret corners of many men's souls, we should see every day more abominations. A man of this godly simplicity careth not if other men knew his heart, because God, whom he feareth more than man, knoweth all the motions of his soul. It is the complaint that God maketh of some by the Prophet Isaiah, Chap. 29. 13. This people draw nigh me with their mouth, and with their lips they honour me, but remove their hearts far from me. This is to have a double heart, such want this godly simplicity. But oh the lamentation and bitter mourning that we may take up in this respect! Have not most of our Congregations this double heart, and this double tongue? For what contrariety is there between thy religious approaches, and thy ordinary actions? Are ye not here to day, as if ye were an holy people, a repenting people, as if you did own and acknowledge the Lord in all his commands? But what are you in your shops, in your markets, yea it may be in alehouses, and such places, that do foment iniquity? What gross double dealing is this with God? You have a tongue to pray to God here, and then you have a tongue to curse and swear after. You appear here to day for the service and honour of God, and then in the weekday you serve the Devil and the world. What impudent hypocrisy is this? Will God be thus grossly mocked by you? What doth not God remember? Is he an Idol-god? Oh yield yourselves up to that exhortation of the Apostle, before God's wrath consume you, and you cannot escape, james, Chap. 4. 8. Cleanse your hands ye sinners, and purify your hearts ye double-minded? Your hypocrisy and dissimulation is so gross and visible, that did not the Devil exceedingly blind you, you could not but take notice of it; it would rise up in your consciences, and ●●ing like a Scorpion.  
Seventhly, Simplicity of heart is seen in this, That it dare not hide or cover 
7. It doth not cover any sin.  any sin, or mince it, and by distinctions lessen it as much as may be. You heard simplex is sine plicis: It is a metaphor from garments that have not folds in them, you may see what they are. Saul did exceedingly discover the guile of his heart, when he did so mince his sin to Samuel, and did pretend sometimes necessity, and sometimes religious respects to God; whereas David, though for a while he had too much of this double heart in him about Uriah's matter, yet at last he confesseth all, Psal. 51. Against thee, against thee only have I sinned, and done this evil in thy sight. It was because the eye of God was upon him, that he was so much troubled; it was because he had used so much fraud and cunning in accomplishing his iniquity, that he was wounded at the very heart; therefore saith he, Create in me a right spirit, and thou desirest truth in the inward parts. When a man once cometh to this simplicity of heart, he will justify God, and condemn himself, he will confess to God, hide nothing from him, deal plainly with him; not with Adam excuse or put it off to others; he will say, I am the man, I charge myself with all that evil, and all the aggravations of it, that the Scripture requireth.  
Eighthly, Simplicity of heart maketh a man wonderful free and willing 
8. It makes a man free in the service of God.  in the service of God. It doth not limit and stint his work to God suitably to his own advantages, but his Modus diligendi Deum est sine modo, his measure is to put no measure. Therefore all those who love not strictness, zeal, fervency and activity for God, they discover much unsoundness of spirit. Were thy heart single for God thou wouldst strive forward, and forget all things that are behind. This is the reason you heard, why the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is many times used for bounty and liberality, because he who hath a plain heart for God, he doth not walk by politic rules, and prescripts of humane moderation, but conformeth to the rule with as much exactness and zeal as he can.   

SERM. XC.  
A further Discovery of the true Nature of Godly Simplicity both towards God and Man.  2 COR. 1. 12. That in simplicity and godly sincerity. 
WE are treating upon this special grace of simplicity, which doth afford 
More propositions of the nature of simplicity. 1. It humbly submits to the truths of God.  unspeakable comfort to him that enjoyeth it. There remain more particulars to declare the nature of it. And  
First, Where this simplicity is, there is an humble submission of the mind to the truths of God revealed in believing of them, and an obediential resignation of the will to the commands of God, without cavils and froward disputations. In this particular, the grace of simplicity doth triumph. Although to speak properly simplicity and sincerity are not so much a distinct specifical grace, as a qualification and modification of the powers of the soul, and their operations. In these two channels of faith and obedience, doctrine and duty, simplicity doth greatly discover itself. We can neither believe sound, or walk holily without this. For the former, it is plain, that seeing the truths of Christianity are made known to us by divine Revelation, and therefore are above reason (though not contrary to it) there is no such requisite to believe, as a simplicity of the mind, whereby we do acquiesce upon the authority of the Word, never curiously disputing and cavilling, how it can be. This the Apostle calleth Captivating every thought, 2 Cor. 10. 5. And herein Christianity differeth from Philosophy; the later requireth science by disputes and discourses; the former requireth an humble assent to the testimony, affirming such a thing to be so. So that we may say, It's the want of this simplicity of the mind that maketh so many absurd and damnable heresies in the Church. What causeth the Socinian, the Arminian, but the want of this humility of mind? It is said to be the Emblem of Nazianzen, Theologia nostra est Pythagorica, Our Divinity is pythagorical; as amongst Pythagoras his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was enough to silence all disputes, So much more ought this amongst Christians to quiet all disputations, The Lord hath said it, Christ hath spoken it, Thus it is written. But how sadly may we lament, to see all Divinity turned into Quaerees, and Utrum's, videtur's quod sic, and videtur's quod non? How is this holy simplicity in believing laid aside, and ra●●onal scientifical inquisitions advanced, as if now the just were to live by reason, not by faith; as if reason were the substance of things hoped for, and the evidence of things not seen? Certainly this maketh men so uncertain, so inconstant, they look not after faith; which as the Schoolmen well say, is not only apprehensiva, but quietativa, not only apprehensive, but quietative; it brings the soul to its centre, to its non ultra; whereas reason doth but satisfy, till a man come with a stronger; and one argument like the circles in the water begets another. So that whereas it was Iulian's objection against the Christian Religion, as low and contemptible, because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only believe; yet this indeed is the glory of it; this settleth and composeth, when philosophical ratiocinations did carry them into endless contentions. Therefore that is good counsel of Augustine's, Noveris te esse fidelem, non rationalem. It is faith, not syllogisms, that brings an established mind in Religion. It is true indeed, Christianity hath her use of Reason and Arguments, and there is an Habitus Theologiae, whereby we do demonstrate the points of Divinity; but this is, when faith hath laid the foundation, Fides facit argumentum, non argumentum fidem, as it doth in the liberal Arts: Reason buildeth upon Faith, not Faith upon Reason. If therefore thou complainest of the diversity of Sects, of the multitude of opinions that swarm every where, there is no such way to escape splitting thy soul at such rocks, as to pray for this godly simplicity of mind. I say holy simplicity, not a foolish, popish, blind obedience, that is not faith. The fool believeth every thing: Faith hath always an evidence, and knowledge of the testimony, though the thing believed may be above the comprehension. But when truths out of the Scripture are with sufficient evidence held out to thee, than simplicity is required to yield firm assent thereunto, and not to dispute by humane arguments, whether it can be so, or no. Therefore the wisdom which is from above, Jam. 3. 17. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily to be persuaded; As in respect of the objects to be believed, and the instruments who propound it, there is necessary, Piscatoria simplicitas, which is more than Aristotle's subtlety, or his Minutiloquium, as Tertullian calleth it. So there is such an humble simplicity required on the subjects part, who are to receive these divine truths. I am the larger on this, as being assured the best antidote against all heresies, and the surest remedy to preserve from doctrinal Apostasy, is this simplicity of mind. But  
Secondly, This simplicity is no less signally seen in the Will, which is to cast away its contumacy, stubbornness and propriety, resigning itself wholly up to 
2. It submits to the commandments of God.  God's command. The Lord hath commanded it, therefore I obey, not disputing with flesh and blood, whether this will be for my advantage, honour or profit; but the will of God boweth him into all ready compliance. It is the Apostles advice, Phil. 2. 14. Do all things without mumuring and dispute, that ye may be sincere. Here it is plain, that sincerity is manifested, when we willingly do our duty, not murmuring and quarrelling at it. Even as we read of Abraham, though commanded by God to sacrifice his own son with his own hands, when he might have had so many fair arguments against it, yet he readily applieth himself to his duty; and so when commanded to come out of his own country, and to go he did not know whether, yet he willingly obeyeth; this is simplicity. And so it was with Paul, Galat. 1. who immediately obeyed the call of God, Not consulting with flesh and blood; whereas Saul, because he did not obey in simplicity, but waved the commands of God upon religious pretences, his rebellion was accounted a● witchcraft, not believing that Obedience was better than Sacrifice, 1 Sam. 15. 22.  
Thirdly, This simplicity is seen in an holy boldness to do our duty, to be 
3. It boldly reproveth sin.  zealous for God, to reprove sin, though there be never so many Lions in the way. It is true, the wisemen of the world call this simplicity indeed, making it the same with folly. Thus most of our Christian duties, if fervently and zealously performed, are nothing but folly and silliness to carnal policy. But to appear for God, and to own his ways among a crooked and malicious people, is an excellent mark of simplicity, whereas hypocrisy measuring all things by its safety, honour and profit, becometh like the shadow to the body, subeth itself to every corrupt humour of others. But this plainness of heart maketh us with David, Psal. 119. to speak of the Law even before Kings, and always to obey God, rather than men. So much shrinking from thy duty, because of the fear or favours of men is so much want of simplicity. Hence Varinus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boldness and freedom. Oh then pray exceedingly for this simplicity of spirit, that will make thee constant, bold and zealous for God How often may thy conscience convince thee, that sinful fear, or foolish shame, or carnal affections have made thee not do th●se duties with singleness of heart, as thou shouldst have done? How many times hast thou betrayed the truth, by sinful silence? How many times hast thou wounded thy spirit, by holding thy tongue, whereas this holy simplicity would have emboldened thee? It is true, there is Christian prudence required also, there must be the wisdom of a Serpent, as well as the innocency of the Dove. Discretion is the salt to season our Sacrifices, and there must be this salt, as well as the fire of zeal; but we must look the Serpent doth not eat up this Dove; that discretion doth not devour this simplicity.  
Thus much of simplicity, as it relateth immediately to God. Now because 
Of simplicity towards men.  the Apostle useth the word largely, relating to his ministerial conversation, as it did reach to men, we shall take in briefly the consideration of that also. And  
First, Godly simplicity maketh a man inoffensive to men. This simplicity 
1. It makes a man blameless as to others.  maketh a man harmless and unblameable, as to others. Christ's Disciples are compared to Sheep, not to Bears for cruelty, or Foxes for craft in doing mischief; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle saith, I would have you simple in malice, Rom. 16. 19 The leven that was forbidden in the Sacrifices did signify malice and sourness. So that where this simplicity is, a man is wonderful harmless, is not injurious, doth no wrong. The word used in that place of Rom. 16. 19 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though it properly come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet some make it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if to say, without horns. The people of God are meek and lowly, as it's said of Jacob, He was a plain man, but Esau rough and hairy; which may relate to their manners, as well as bodily constitutions; not but that they can be as bold as Lions in the cause of God. Simplicity is consistent with zeal and courage for God. Moses was the meekest man upon earth, yet in the case of Idolatry, and the people's uncleanness, how forward was he to have severe punishment inflicted on the offenders?  
Secondly, This simplicity of spirit in reference to man is accompanied with ingenuity, candour and truth. His heart and his words, his promises and his 
2. It is accompanied with ingenuity and truth.  hands go along together. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is made the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of a transparent breast, that doth abhor all lying, cozening, and a double tongue. How careful is the Apostle towards the end of this Chapter (and something this Text is relating to that) to clear himself from inconstancy and falsehood, as if he were yea and nay? So that simplicity is accompanied with verity in affections, and veracity in promises. There is a conformity between the mind and words. The jesuit by his principles of equivocation, calling it prudens defentio, is far from this simplicity the Apostle here doth rejoice in. Aristotle, (lib. 4. Ethic. cap. 17.) maketh this verity to be a moral virtue, though he saith the Greeks have no name for it, he placeth it in the middle between two extremes, the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man doth boast and brag of such things in him, which are not indeed. Thus the Pharisee and the civil man, yea Aristotle himself for all his moral Philosophy, were guilty of this arrogancy, attributing that to themselves, which was not in them. Simplicity giveth all to God, nothing to his own power. The other extreme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when men do dissemble the good things that are in them, will not own them. Aristotle maketh Socrates guilty of this. Now it's true, there may be much hypocrisy in dispraising ourselves; and we may affect humility, when thereby we exalt our pride. So that the child of God which hath this simplicity, is bound to acknowledge the good things God hath done for him, and in him; it is not pride but thankfulness to do so. Paul did not arrogantly boast, when he professeth his simplicity; it was not pride to own his sincerity. And this is necessary for the godly to be informed in; for they are so jealous and suspicious of themselves, that they dare not say, they feel what they do feel. If Christ should ask them as Peter, Lovest thou me? They would stand amazed, not knowing, what to say, when yet at the same time all their trouble is, because they love Christ no more, and because they do not arrive at such a pitch of holiness as they desire. Know then, as Aristotle by the light of nature, so much more a Christian by the light of grace may conclude, that it is a sin, contrary to that simplicity that should be in us, not to acknowledge what God hath done for us. Thus Hezekiah pleaded the truth of his soul; and Paul here, and also in many other places, professeth his uprightness of heart, and abundant labouring for the propagation of the Gospel; neither could they be charged with pride and arrogancy herein. By which we see, that as a man in the simplicity of his heart is carried out to the whole service of God; so he doth herein take notice of, and acknowledge the grace of God towards him. Therefore it is our duty to observe, and thankfully acknowledge the graces of God in us, provided always we avoid those particulars, which Carthusian mentioneth, Lib. 2d. dist. in a verse, that do always pollute or puff up. 
Ex se, pro meritis, falsò, plus omnibus inflat.   
1. That we do not think we have these good things by our own power and ability. 2. That it is not for any merit, or desert of ours, that God giveth us grace, and passeth others by. 3. That we do not falsely boast of such things, as are not indeed in us. 4. That we do not Pharisaically prefer ourselves above others. These four things do overthrow the very foundation of many popish principles.  
From these things thus declared, there is, first an Use of Instruction, by way of Corollary, viz. That godly simplicity is not natural simplicity, or mere childishness. 
Use 1.  God for many ends causeth some to be born natural fools and idiots, such are not excluded from salvation. God may have his ways unknown to us of reaching home to their hearts, and infusing grace into them. But this simplicity is that which doth consist in subduing the guile and hypocrisy that is in man's heart, whereby we are prone to do the things of God for sinister respects, and thereby lose our spiritual reward. Again, Much more doth this Christian simplicity differ from sinful and affected simplicity, when men by their laziness and negligence attain not to any sound knowledge in Religion. How many simple old persons are there, that have lived many years in this world, and yet know no more than a child about the principles of Religion? Yea every wicked man is often by Solomon called the simple one; and therefore wisdom doth earnestly invite them to forsake this folly. Thou that art apt to censure the generation of such as fear God, as so many weak simple persons, they are very contemptible in thy eyes. Oh remember, that all impiety is gross simplicity: You are the Devils fools, for his babbles you lose a crown of glory. In Hell, when it is too late, you will then rage and rave to see what fools you have been, when you shall see these despised ones received into glory, and you cast into eternal torments.  
Use 2. Of Admonition to all such, who seem to walk in the ways to Heaven, 
Use 2.  who are often in hearing, in praying, often in the religious duties God requireth: above all things look to the singleness of thy heart in these things, thou wilt else have no glory from God, nor true comfort in thy own conscience. As Solomon said, Whatsoever thou dost, do with all thy might; so whatsoever thou dost, do it in plainness of heart, looking up to God only; and remember, though men see not thy carnal motives, nor the crooked windings of thy heart, yet the all-seeing eye of God, beholds the very atoms (as it were) within thee: How great will thy confusion be, if at the day of judgement God shall reject all thy glistering holiness, saying, you did it not to me; in all these duties you served not me? Even as God complaineth of those hypocritical Jews, Zech. 7. 5. When ye fasted and mourned in those months, did ye it to me, even to me? This want of singleness of heart, respecting God only, was that which made all their Religion abominable unto God.   

SERM. XCI.  
Of the true Nature of Godly Sincerity.  2 COR. 1. 12. And godly sincerity. 
THis is the second word, wherein is positively expressed, the manner of Paul's conversation in the world. Although both the words tend to the same purpose, yet simplicity doth more respect the frame and inward constitution of the heart: and sincerity doth more denote the purity and integrity of our aims and ends in holy things.  
In the expression we may take notice,  

1. Of the grace itself, viz. Sincerity.  
2. The limitation, or qualification of it, Godly sincerity.   
The grace, or rather the gracious modification of Paul's life, is said to be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity. The word as Lexicographers observe, cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunne-beams, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to judge. Now in them there are two things:  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lustre and light, and so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is clear, transparent and manifest. Thus 2 Pet. 3. 1. it is called, your sincere mind.  
2. In the Sunne-beams there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heat, whereby heterogeneals are separated, and homogeneals congregated; and than it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unmixed, as the word sincere is pure honey, sine cerâ, without wax. So that in this expression is denoted the purity of the heart in all its aims and intentions, not mingling other things of a contrary nature with holy actions; and then such an open, clear and diaphanous frame of soul, that it hideth not, or covereth any thing, but delighteth to have all things open and naked to the eyes of God.  
Hence in the next place, you have the limitation or amplification, In the sincerity of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it godly sincerity: Now this may be thus understood:  
1. By way of opposition, to that Natural, or Moral Truth, and Ingenuity, which may be in men destitute of grace. The Romana fides was proverbial, because of the truth and sincerity that was in all their dealings; but because they did not know God, or look up to him, referring their actions to lower and more inferior ends; therefore it was not godly sincerity. Thus many civil men have an honest, upright heart to do truly and righteously in all things relating to men, but they want the soul of all, which is to refer this to the glory of God, and to eye him principally in their actions.  
2. It may be called, The sincerity of God, effectiuè, because it is that which is wrought in us by God. The heart naturally is full of guile and hypocrisy, never performing holy things upon holy motives. So that it is the grace of God, which putteth truth in the inward parts, and maketh us Sheep of Foxes, Doves of Kites.  
3. It is the sincerity of God, by way of direction and command, because he hath commanded, that with a pure and upright heart, we are to serve him in all our ways. And this our Translators seem to aim at, rendering it godly sincerity, that is, such which is according to the rules of God's word. And this excludeth that sincerity of conscience, which many heretical and deluded persons may have in their zealous prosecution of their false ways. Paul had a good conscience, and a sincere heart, while a Pharisee, that he did not go against the dictates of his conscience; yea he thought himself bound to do what he did: But this is not enough to godly sincerity, this is humane sincerity, thou hast a clear persuasion in thy own heart of the goodness of thy ways; but if it be godly, it must be according to the rule of godliness, and that is the Scripture. A man's own conscience or heart is not the supreme rule of sincerity, but the Scripture. And this is very necessary to be observed, because we are apt to rest in our hearts, the sincerity we feel there, the comfort and quietness we have from thence, as if they were the utmost rule we were to resolve all into; whereas it must not be, what say our hearts, but what say the Scriptures informing and regulating our hearts?  
4. It may be called sincerity of God, finaliter, because whatsoever a man doth, that is thus sincere, he doth it to the glory of God; that is his mark, if he falleth short of that, if he findeth his own glory, his own applause, his own advantages interposing, this doth exceedingly grieve and trouble him; he accounts that as dross, and not gold, he saith, This duty I have lost.  
Lastly, It is called sincerity of God, objectiuè, because he that is sincere, doth all things as in the presence of God, knowing that God beholdeth him, that he trieth the reins, and searcheth the hearts of all men. And this is principally meant in this place (though the other be not excluded.) And so we have Paul explaining himself in the next Chapter, vers. 17. As of sincerity, as of God, in the sight of God, speak we in Christ.  
These things explained, Observe,  
That godly sincerity carrieth a man above all self-respects in religious ways, 
Godly sincerity carrieth a man above all other things to God himself  even to God himself.  
It is not man, either glory, or praise from him, but God alone that his heart is fixed upon. As those that did run in a race (such is our Christianity) did not matter the acclamations of spectators, but the judgement of him who was the Moderator, to judge on whose side the victory was. Thus Paul, 1 Cor. 4. It is a very small thing with me, that I should be judged of you, or of man's judgement, but he that judgeth me is the Lord. It is a miserable bondage to please men, and to be like a lookingglass to every one, seeming to be what he is, that he talketh with: such a man is inconstant, hypocritical, changeth the ways of Religion often, according as humane advantages do intervene; whereas the sincere man, like Christ himself, is the same yesterday, and to day, and for ever. Like those fishes, Nazianzen in his contemplations, by the Sea side, observed that keeping close to the rock were not moved, but the rest were cast out, and are fetched in again according to the ebbing and flowing of the waters: but he that walketh with sincerity, as God is the same, the Scriptures the same, godliness is always the same, so also is he the same. As the Pilot hath his eye always to the Star in the Heavens, not regarding the tempests, or tossing of his ship. Thus it is with the sincere man.  
To work this upon our hearts, let us consider, 
What it is in God that a sincere heart looks upon.   
First, What are those things in God, that the sincere man doth thus fix himself upon, living as if there were none in the world, but he and God alone. And  
First, The Omniscience of God, that all-seeing eye of his, whereby he knoweth 
1. His Omniscience.  every secret turning, and winding of the soul, yea our thoughts afar off, while they are but in the minting and womb, and thereby seeth that in us, which we cannot ourselves. This is that, which is often in the thoughts of a sincere man. This all searching knowledge of God, David largely celebrateth, Psal. 139. 1, 2, 3, etc. Thus God commandeth Abraham, To walk before him, and be perfect, Gen. 17. The consideration of God's presence, that he is with us, that he knoweth every thought, and every word, this will make us perfect and upright. Had Gehezi thought that Elijahs spirit would have gone along with him, as it were, and taken notice of the actions he did, he would not with such confidence have come into the Prophet's presence, as if all had been well. Oh then, how vain is it to hide thy designs and intentions to men, to make protestations and professions of thy integrity to men, if the all-seeing eye of God behold other things in thee? What greater obligation can there be, to have all the motions and turnings of thy heart cordial and faithful towards God, seeing no man can more perfectly behold the outward gestures of thy body, than he doth the inward motions of thy soul? Oh say. God knoweth what I think, what my heart is upon, what is the spring of every duty I do!  
Secondly, Sincerity respecteth God, As he is the first cause, and the last 
2. His being the first cause and the last end.  end. The Alpha and Omega, the beginning and the end, of whom are all things, and to whom are all things, Rom. 11. 36. Now this twofold property in God, the sincere man doth greatly improve. First, As he is the Efficient cause, so that he expects all-sufficiency and power from the grace of God alone. The Scripture dot frequently affirm, That it is by the grace of God alone, that we are able to do any good thing; therefore the sincere man dareth not sacrifice to his own nets, dare not give any thing to his own power and freewill, neither dare he rob Christ of his glory, by setting up Angels and Saints, as Mediators, under any nice distinctions whatsoever; he trembleth to dispute against the grace of God, lest he want the blessed effects of it in the greatest necessities. You may observe David and Paul, who express such remarkable sincerity towards God, that they go out of themselves, depend on God alone: and not only do they acknowledge God the supreme giver of all the good they enjoy, but also they make him the ultimate end, to whom they refer all things; remembering the Apostles rule, 1 Cor. 10 31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. This is a very hard lesson to do, a very difficult duty to be performed; but yet the sincere man, he overlooketh all second causes and instruments with his Eagles-eye; he gets up (as it were) into the mountain, and leaveth all his carnal interests below, as Abraham did his beasts and servants, when he went to sacrifice Isaac. This single and pure intention of God's glory, is not so easily accomplished, as it is quickly and commonly pretended. Oh how rare a thing is it to eat and drink, to study and preach, that hereby God may be glorified? How closely doth some carnal respect, or vainglorious motive follow thee in the duty, as Asahel did Joab, which thou canst not make depart from thee, till thou thrust it (as it were) thorough the fifth rib, till thou give it its mortal blow by mortification.  
Thirdly, The sincere heart relateth all to God, In regard of his Sovereignty 
3. His sovereignty and dominion.  and dominion over him. Because God is the supreme Lord and Lawgiver, who only can impose Laws upon the conscience; therefore in his obedience he doth principally look to the will and authority of the Lawgiver. This is a notable character of sincerity, to obey, because thus saith the Lord; it is his will, and as the supreme orb doth carry along with it the inferior orbs, though against their particular inclination: Thus doth the will of God, because supreme, bring the creatures will into obedience, when corrupt inclinations do propound a contrary way. It is the matter of our prayer which we are constantly to pour forth unto God, That his will may be done, his will, not our will. Therefore if sincerity have a throne in thy heart, thy sense will be as soft wax to receive any stamp or impression from God; what God commands, though against pleasures, profits, and all the inclinations of thy corrupt heart, thou dost readily submit unto. Thus thou offerest up thyself as an whole burnt-offering unto God.  
Lastly, This sincerity doth respect the wisdom of God, in all those sharp, and bitter providential temptations that a man may be exercised with, for his 
4. The wisdom of God.  faithful service to God. The Scripture doth frequently inform of this, what cups of wormwood they must drink that will be Christ's Disciples, what crowns of thorns they must endure upon their heads, who expect crowns of glory from him. Now the heart that is sincere, doth not cavil and murmur at God's dispensations herein, though so unpleasing to flesh and blood, but doth wholly acquiesce in the wisdom of God, filencing the impetuous motions of his Spirit; God is wiser than I, he knoweth this is better for me, than I think it is. For certainly all discontents do arise from this, we think God might have showed more love to us, and more wisdom, if he did not suffer such and such things to come upon us: Therefore afflictions and persecutions are the special Touchstone to discover our sincerity. This fire will manifest whether we be gold or dross, these winnowings whether chaffor wheat. The hypocrite wanting root, doth commonly begin to wither, when the Sun's scorching heat doth arise; and if they are at any times afflicted for Christ, it is against their wills, so that with Simon, they are compelled to carry the cross of Christ; but sincerity doth not only admire the wisdom of God in such dispensations, but justifieth him, and condemneth its self. Thus you see, what are those high and sublime things a sincere man looketh at in all his religious ways: That whereas in a bodily way, the beast looketh to the ground, when man hath an upright look towards Heaven: So even every natural man hath a soul bowed down only to earthly respects, while the sincere heart ascends up to God himself. Therefore it is that he doth prudently escape all those ambushments that low inferior ends, are apt to lay in his way, thereby to intercept him from arriving at God himself. We cannot reckon all the inferior and unworthy ends that are apt to interpose, no more than the creeping things in the Sea; only some few we may instance in. As  
1. Vainglory and Self-applause, that many times clippeth the wings of our 
What are those inferior ends which interpose betwixt God our souls, which we are apt to look upon. 1. Vain-glory.  souls, that while we are moving to Heaven, this maketh us fall to the ground. This made the Pharisees lose the heavenly reward of all their religious duties. And how often have the holiest of men complained of this Dalilah, this sweet poison, this flattering enemy; Is it not the worm that devoureth the sweetest flowers, and the ripest fruit? This maketh death in the pot, even damnation in excellent duties; therefore the sincere man doth constantly watch and ward, keeping a strict search into his heart, that no such thief enter in and steal away his treasure.  
A second inferior and base end, which would corrupt us in the service of God, is The external greatness of honour, or the seeming profit of wealth. 
2. Honour and riches.  This dust hath often blown into the eyes, that they have not been able to look up. What glorious things did Jehu do for God? If you look upon the external actions only? But his heart was not sincere in this, it was a temporal Kingdom that he aimed at, and the earthly advancing of himself. And the third kind of hearers, they did not apostatise, but the love of the world, and the deceivableness of riches; these things like weeds did grow up with the good corn. It was Simon Magus his heinous transgression, to desire the Holy Ghost for money. And hath not this been as wickedly practised sometimes to make use of the gifts of the Holy Ghost, or at least the pretence of them for earthly gain? To be religious for gain, to make a profession for earthly advantages, what is this but to make use of God and his ways for money? And if you say, These are base and unworthy ends indeed, this is to be a Judas, to sell Christ for money, an Esau, to sell our birthright for pottage. Therefore you must know, that if we could as the Peripatetics enjoin, do virtuous actions for virtues sake; yet this were too low an end for a sincere Christian; when men do righteous actions for the public good; when men perform religious duties merely to please and content their consciences. These that are good, as proxime and secondary ends, being made the ultimate, do deprive the duties of their true, proper sincere Christianity. This is to take John Baptist for Christ; or as some did, to take Christ only for some great Prophet. This is to judge sincerity and godliness a less thing than it is; to take a counterfeit, for a precious pearl. And therefore the motive of duties in Popery, is wonderfully short of true spiritual ones; even as their faith of true divine motives, as they resolve their faith into the Authority of their Church, so their religious duties into their own power and merit. Whereas to be holy, so as to rest in our holiness, and to make that our utmost end, is to unthrone Christ, and to put our graces in the room of God's grace. So that we are not only by sincerity to overlook all earthly objects, but even all duties and inherent graces, joining with Christ only as the beloved of our souls. This sincerity is that which maketh the way to Heaven so narrow. This is the reason why many are called, but few chosen. If the external performance of duties were enough, many thousands would go to Heaven, more than do: but sincerity is that which makes every holy duty so difficult.   

SERM. XCII.  
A further Discovery of the Nature and Effects of Godly Sincerity.  2 COR. 1. 12. In godly sincerity. 
GOdly Sincerity (you heard) did raise up the heart of a man above all low and inferior ends, fixing it upon God only.  
Now because I have spoken much of this upon other occasions, I shall 
Propositions concerning godly sincerity.  briefly dispatch this subject at this time, laying down several Propositions, which will partly be descriptive of the nature of this sincerity, and partly manifestative of what are the effects of it. And  
First, This sincerity doth comprehend an Universality in it. Hypocrisy dealeth in pieces and parcels, it doth many things, and it omitteth many 
1. 'Tis universal.  things; whereas sincerity comprehendeth all the essential parts of Religion, it is not defective in necessaries; though it hath not perfection of degrees, yet it hath of parts: Therefore sincerity is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, completeness of all parts and limbs, when a man hath every part of the body, that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lot, or condition, or portion to have, 1 Thess. 5. 23. Hence Jam. 1. 4. it is called entire, that ye may be entire, wanting nothing. It was the fault that Christ found with the Church of Sardis, Revel. 3. 2. That he had not found her works perfect before God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filled up. There were many empty hollow places and vacuities, as it were, wanting this grace, and that duty which would have made her complete. Now there are several kinds of Universalities, wherein this sincerity doth discover itself. There is an universality of the Object matter, about which it is exercised: It maketh a man careful to perform the greatest duties, and the less duties: It accounteth nothing little, wherein the command of God is concerned, that is a great God: It abstaineth from great sins and little sins: It accounteth no sin little, which cannot be purged away, but by the blood of Christ. Again, it doth faithfully respect all the Commandments of God, such as are terminated upon God himself, or such as relate to man. Paul expressed this sincerity, when he called it, A conscience void of offence both towards God and man, Act. 24. 16. He knoweth true Religion cannot be without righteousness; nor godly righteousness without the duties of Religion. Furthermoee, there are duties of suffering for Christ, as well as of doing for him: Sometimes it is far more unpleasing to flesh and blood to suffer for Christ, then to be doing for him. But the sincere heart is prepared for both, he doth not capitulate with Christ about what he shall be put upon: Therefore it is that he is willing to take up the cross, and to follow Christ; he accepteth of those duties, where self-denial, and self-mortification are requisite, as those which may be more grateful and acceptable unto a man. Oh how much easier is it to preach these things, and to hear these things, then to practise them! As there is an universality of the Object, so also of the Subject where this is; every part of the soul is sanctified. There is not illumination without sanctification; gifts without grace: but the whole man is rightly constituted. Hence we told you, sincerity is not properly a grace, but it's the modification of grace, every grace is to be sincere, 1 Tim. 1. 5. There is a pure heart, a good conscience, and faith unfeigned. So that sincerity is a property, and an affection of every grace; it's not repentance, unless sincere; it's not faith, except sincere. Again, There is an Universality of time and place. A sincere man is godly in times of prosperity, as well as of adversity; in times of health, as well as of sickness; on the week day, as well as the Sabbath. And so for places, Paul saith in the Text, it was in the world, as well as at Corinth. At some times, in some places, and with some company to pretend only for God, this discovereth hypocrisy in the bottom.  
Secondly, Sincerity is herein remarkable, That it goeth to the bottom and 
2. Sincerity goeth to the bottom of sin.  root of sin. It doth not only take away the external acts, and so make a smooth skin, but it giveth good vitals and innards: especially it setteth against that rotten core, that is in every man, (viz.) a deceitful and false heart towards God and man. It is known, what the Psalmist concludeth of every man, Psal. 116. 11. which the Apostle maketh use of, Rom. 3. 4. Every man is a liar; that is of himself, and in his own nature; otherwise David and Paul, were not liars in delivering of this truth, neither are regenerate men liars, so far as the Spirit of God doth sanctify them. But naturally the hearts of all men are deceitful, full of lies and falsehoods towards God, as if they loved him, as if they repented, when yet self is the motive that setteth all on work: and no less false is it to man also. It is true indeed, commonly it is interpreted by good Expositors, as if this speech did come from David in unbelief, that it was the weakness of his faith, thinking as if Samuel, and other Prophets had deceived him about the Kingdom. But in this sense, there would have been a falsehood in the speech; neither would the Apostle then have made that use of it, as he doth. Besides, at the verse before, he saith, I believed, therefore have I spoken, which the Apostle also maketh use of, 2 Cor. 4. 13. for freedom and boldness in the profession of our faith; therefore it may very well be, that David from the strength of his faith now in his persecutions (for that haste he speaketh of, is to be understood of his flight, and running from place to place) doth encourage himself from the truth of God, and is not dismayed to see Absolom, and all his people prove false and perfidious: for the corrupt nature of man inclineth him to no better. If then the heart of a man be so naturally prone to be false towards God and man, to be mercenary to seek ourselves, to be hypocrites. This is the excellency of sincerity, that it eateth away the rotten flesh at the bottom. Hence  
In the third place, It is because of this sincerity, that the way to Heaven 
3. Hence it is that it is so hard to be a Christian.  is such a straight, and narrow way: That Godliness is so rare a Jewel, That many are called, but few are chosen; because though there be many duties, many religious professions, yet little sincerity of spirit. Oh, if there were no more required to go to Heaven, than to hear, pray, keep up an external form of Religion, different from the course of the world, How easy and broad would the way to Heaven be? Many thousands more would go to Heaven than do: But this is that which makes it so difficult a thing to be saved; because no duty, no religious performances are entertained, but rejected by God, which come not from a sincere and true principle of grace within: It is not then praying, but sincere praying: It is not hearing, but sincere hearing: Yea Martyrdom without sincerity, is but the Devil's Sacrifice: So that experience will teach thee to set upon religious duties, from principles of sincerity, is a far more difficult task, than thou ever thoughtst of; while going on in a formal, customary way, Heaven could never be so difficultly obtained; neither could those Texts of Scripture, which speak of the holy violence and agonies that must be in the way to Heaven, were the externals of Religion enough; but it is sincerity in these actings that maketh the straits. When we set upon that, than we see how far nature, education, custom, and formality may carry us, and yet want the soul and life of all.  
Therefore, Fourthly, Sincerity is the proper characteristical difference, between 
4. Sincerity is the proper difference betwixt a temporary professor, and a true believer.  a temporary in Christianity, and a true convert. It is one of the greatest practical Questions in Divinity that is, What is that, which differences between the common graces of God's Spirit, and the special? Or, What are the bounds and limits, whereby we may know to distinguish between an enlightened hypocrite, fervent in all external, religious duties, and he who is cordially, and truly so? The Question is, Whether it be a specifical or gradual difference? And what is that, which the truly godly doth? And the foolish Virgin, or foolish builder cannot do? And if we descend not to particulars, but speak in the general, than we must say, Sincerity is the essential difference. So that as rationality maketh the essential difference between a man, and a beast: so doth sincerity between the truly godly, and the seeming so only. This made the difference between Saul and David, between Peter and Judas, between many Kings recorded in the Old Testament, who did very much in the ways of the Lord; and those who did seek God with all their heart. So that by this you see, how much it lieth us upon to look after sincerity in duties, more than duties; after sincerity in gifts and religious abilities, more than gifts: for this maketh the Christian. The other are but as the body and garments, this is the soul. All thy glorious building must be pulled down, if this be not the foundation. It is no matter what standing thy Discipleship to Christ is of, nor how famous thy gifts and parts are, nor what an interest thou hast in the thoughts of Professors, nor what a stricter way of Church-order, thou mayest seem to set upon, if sincerity be not the salt to season all. Oh than that Christians would study more in this point, meditate about it, read about it, knowing that this is all in all! If this be not the first stone laid in thy spiritual building; when storms arise, thy building will fall, and thy fall will be the greater, by how much the appearances of holiness have been the greater. Therefore it is that sincerity is usually called by Divines the Gospel-perfection, when many are said, To seek God with a perfect heart; the meaning is not, as if there were no sins or imperfections cleaving to them; but because they were upright and sincere: Though weak faith, yet if sincere faith: Though imperfect love, yet if sincere love; this hath a kind of Gospel-perfection. Hence of all the deceits in the world, none is more dangerous and pernicious, then when we take ourselves for upright and sincere, but are not.  
Fifthly, Sincerity doth carry a man on in religious ways from principles 
5. Sincerity carries us through duties with delight.  of voluntariness and delight within. Outward motives may make false hearts towards God set upon many notable services; as we see in jehu and judas, etc. But here was no voluntary and delightsome principle within. For a man will never sincerely leave the sweetness of his lusts and profits he had in a carnal way, till he find infinitely more sweetness, and delight in heavenly things. So that this doth necessarily accompany sincerity, that it maketh a man voluntary and willing, with joy and delight in the whole work of God; Psalm 110. 3. Thy people shall be willing (willingnesses) in the day of thy power. It is true, even the most upright do sometimes find much deadness and unwillingness to holy things; there is a wearisomeness and averseness they sometimes feel; but this is an heavy burden to them: They cry out to God, to quicken them, to draw them, to enliven them; whereas the insincere man is carried out by external motives: Even as when the water maketh the Mill run round, that of itself would never move, because it wanteth life within. Therefore that expression of job is observable, job 27. 10. Will he delight himself in the Almighty? Will he always call upon God? The insincere man cannot delight in God, and therefore his duties are not constant and perpetual: whereas this sincerity doth fill the heart with internal principles of joy, readiness and delight in the ways of God. Hence it is that the favour of God, and the light of his countenance enjoyed by faith, do take him off from all the delight he formerly had in other things. As Austin who was carried out with a vehement and most flagrant desire after knowledge and learning, which made him try all the several Sects of the Philosophers, as also to fall into the Maniehee-heresie: When it pleased God to make a powerful, sincere and effectual change upon his soul, than he said of all the sciences, formerly so dear to him, Nunc prae illius amore vix veniunt in mentem. The love of God made him scarce ever think of them. This makes grace natural (as it were) because the principle is within.  
Sixthly, Sincerity making a man thus to work from a principle of readiness 
6. Sincerity makes a man find grace to be a real thing.  and delight within, Therefore it is that he finds grace to be a real lively thing within him. Insincerity maketh a man have only confused and general apprehensions about grace: whereas uprightness giveth a man a real taste and experimental feeling of the same within him. A man without this real power of grace, under the most glorious profession, is but as a pictured man, or a painted fire. Who were more diligent in the external study of the Law, than the jews? How greatly did they glory in the knowledge thereof, as if they had come out of the Father's bosom? Yet observe what our Saviour saith, (john 5. 37.) to them, Ye have neither heard his voice, or seen his shape at any time: That is, either they had not powerful, experimental discoveries of God upon their souls: or though they had heard God's voice many times in their Ancestors, and had seen many apparitions of God by Angels, yet because Christ's word did not abide in them, it's accounted, as if they never had any knowledge at all. Hence grace is often compared to life. Now as a man that is alive, feeleth and knoweth himself to be so: Thus, where this spiritual work of grace is sincerely putting itself forth, there the soul hath much reality in the sense of it. It maketh a man discourse and confer about that, of which he hath experience; as Paul, Galat. 2. 26. I no longer live, but Christ in me. Many speak of grace, as some do of strance Countries, wherein they never traveled. What they have by Books and Maps that they discover. Thus it is with many, they know nothing of Regeneration, of the New-creature, but what they have by Books, or by hearing of Sermons, and therefore have not such a real, evident and clear apprehension of God's grace, as they should have. Now it's sincerity that maketh all things to be real, and in power, not in name and words only. And from this real lively working of grace sincerely in us, we come to have much assurance and comfort in our hearts, as Paul here in the Text, his rejoicing was from the testimony of his conscience concerning his sincerity. Therefore the hypocrite he never attaineth to any solid joy, or any powerful assurance about the favour of God towards him. This experience of the love of God sincerely and really working in the heart of Peter, as fire in the bosom, made him again and again say to Christ, That he loved him. And thus Austin in those real and affectionate workings of God's grace upon him, made him so bold as to say, (Lib. 10. Confess. cap. 6.) So jansenius conjoineth the words, Non dubiâ, sed certâ conscientiâ Domine, amo te, percussisti cor meum verbo tuo, & amavi. O Lord, I am sure in my conscience that I love thee; Thou hast smitten me, and wounded my heart with thy Word, and therefore I love thee. So that let a man go on in a formal, customary, empty way of Religion: Let him pray, hear and profess Godliness, but all this while without sincerity, and the power of it; and afterwards God break his heart, new mould him, make him a new creature, he will then find such a wonderful change, and see grace to be such another powerful thing in his soul over once he thought; that he will even stand amazed to see, what he is. Oh little did I know, did I feel what now I do! When some few droppy of this precious ointment shall fall into his soul, than the sweetness will be incredible, not only to others, but also to himself, which he finds within him. Thus sincerity doth cause real, lively, and assured comfortable motions of the soul in heavenly things. Not that the sincere are always on this Mount of transfiguration: No, they are in a wilderness sometimes, as well as in a Canaan; but only this is the nature of sincerity so to do. Thus it is in the Idea, though in the subject there are many times divers imperfections and weaknesses. To be sure no spiritual thing, whether it be of grace or comfort in a Christian heart, can be carried on without much combat and conflict.   

SERM. XCIII.  
Of Fleshly Wisdom, with some Principles of it.  2 COR. 1. 12. Not with fleshly wisdom. 
THe next particular considerable, is the manner of Paul's conversation in this world, expressed negatively, Not with fleshly wisdom. This is made contrary to that simplicity and sincerity he had mentioned before. Only the expression doth imply a twofold wisdom, the one heavenly, and from above; This the Apostle doth not deny, but at other times doth assume to himself. There is a civil prudence necessary in all Church-Officers to feed and govern their flock. There is also a spiritual wisdom, whereby we are able to understand, and to discover the mysteries of God. These are an excellent gift of God. And therefore, 1 Cor. 1. 2, 3, 4. when the Apostle had renounced all excellency of speech, and man's wisdom, as he calleth it, yet vers. 6. he correcteth his expression, saying, Howbeit we speak wisdom, yet not the wisdom of this world. So then, Man's wisdom, the wisdom of the world, is the same which is here called fleshly wisdom. So that (I say) the expression doth imply a division of wisdom into heavenly or divine; The wisdom from above; and that which is carnal or fleshly, the Apostle calleth it sensual and devilish, Jam. 3. 15, 17.  
Now this wisdom in the Text may be called fleshly,  
1. Because of the root and original of it, which is the sinful corruption in 
Why carnal wisdom called fleshly.  man. For flesh is many times taken for sinfulness, as well as for weakness.  
2. It may be called fleshly, Because it forsaketh the rules given in God's word, that is the proper fountain of wisdom, which alone is able to make us wise to salvation, 2 Tim. 3. 15. and walketh according to the prescripts of humane and sinful policy.  
3. It may be called fleshly, Because the end and effects of it, are only to advance man, and carnal interest; not that all glory and honour may be given to Christ alone.  
So that by this fleshly wisdom, we are to understand all crafty, false and deceitful ways; yea and all that pride and swelling in humane learning and oratory, which the false Apostles gloried in. From whence observe,  
That the Ministers of the Gospel are to carry on their work without any fleshly 
Ministers ought not to use fleshly wisdom.  wisdom, or sinful policy.  
God's truth doth not need man's lie. The Gospel doth not want for its propagation, the craft and fraud of ungodly policy. Howsoever Politicians take up many rules about worldly greatness; as, Qui nescit dissimulare, nescit regnare, etc. And with Plato, to say, That a lie is as necessary in a Commonwealth, as physic to a diseased body. Yet as Christ himself, so all the Ministers of Christ are to be without guile in their mouth. The Gospel of Christ is preserved and propagated only by such heavenly and holy means, that God will own, and give a blessing unto. Christ compareth his Disciples to Sheep, not to Foxes. It is true, there is a Serpentine wisdom commended by Christ. And our Saviour commissionating his Disciples to preach the Gospel, biddeth them, To beware of men, Mat. 10. 17. but an offensive, or a deceitful way of walking, that is not beseeming the Ministers of Christ. And therefore Paul doth frequently disclaim it, especially, 1 Thess. 2. 3, 4, 5. There are two false ways of propagating Religion, as Gerhard observeth, (Cathol. confess. parte prim.) Media violentiae, and Media fraudulentiae. The means of violence may be either in external, temporal punishments; or in tyrannical unreasonable Church impositions, which later the Apostle doth also renounce, vers. 24. Both which ways the Antichristian party are notorious in. And there are Media fraudulentiae, ways of hypocrisy and deceit, using subtle and unjustifiable ways to bring about their religious designs. Now although it be the Gospel that we would extol; though the holy truths, and pure worship of Christ, yet we must not make use of fleshly wisdom herein, but walk by Scripture-rules. For it's God's grace, not man's policy, gives success to the Gospel.  
Of this latter we are to treat. And we are the more to consider this point, for three Reasons: 
Why this truth is to be treated of. 1. Because professors are charged with it.   
First, Because it is the nature of all enemies to the truth and holiness of Christ, to charge the godly and innocent defenders thereof with hypocrisy and policy, that they do only seek themselves, that they drive on politic designs under religious pretences. That whereas it is the property of heretical persons to broach new opinions, Alicujus temporalis commodi causâ, as Austin putteth in the definition of an Heretic, these judging of others by themselves, do think that even the faithful servants of God, do only seek their own earthly greatness and advancement. Hence we see even our Saviour himself so diligent to remove this charge from him, I seek not my own glory, but the glory of him, who sent me, John 8. 50. So John 7. 18. where our Saviour giveth the character of a false teacher, of one that speaketh of himself, that he seeketh his own glory: Thus the Popish party charge lies and calumnies upon the Protestants, as if they had used all politic and crafty ways to disseminate their Doctrines. Therefore Lessius the Jesuit, among his reasons, why the Protestant Religion is not to be embraced, maketh this one, That Religion (saith he) which useth lies and falsehoods to propagate itself, cannot be of God; which he applieth to the Protestant Churches. But as for the Major, we grant it, as a sure truth: True Religion is only advanced by truth and sincerity; whereas errors being in themselves lies, are increasing by the father of lies. But then we say, the Church of Rome is notoriously guilty in this way; from them first came that expression of Piae frauds, applied by some to indulgences. It is the Church of Rome that hath (Revel. 17. 5.) upon her forehead written Mystery; she is the harlot, that like solomon's, doth wipe her mouth, and speak of vows, pretending Religion, when she hath been acting her lewdness. But by how much the more the enemies of God's Church, are apt to charge the guides therein with policy and deceitfulness, the more are they to watch to their ways, and to walk with all sincerity. For these accusations are believed by many. And withal there is a generation of Atheistical, politic men in the world, that hereby are hardened in their impiety, as if Religion were but a politic devise of men, and therefore matter not any further than their advantages are served thereby, Whose damnation sleepeth not, if they do not awaken betimes.  
Secondly, The second Reason why this is to be attended, is, Because all pretenders 
2. Because all professors would be thought clear from it.  to any Religion in the world, they would all be thought to be sincere. None will own and justify hypocrisy and guile to be lawful. Indeed the Jesuits they go high this way, when they defend mental reservations, and make equivocation, Prudens defensio rei, as Valentia. These are not only deceitful, and use fleshly wisdom, but also plead for it, yet at other times would be thought very free from all such carnal policy, and way of lying. As Bellarmine in a Sermon of his, (Conc. 9 de●probitate doct. Eccles.) inveigheth against Protestants, whom he calleth Heretics, Although (saith he) their Doctrine were true, yet ought they to confirm it with lies? Nun satius esset millies obmutescere, quam semel mentiri? Were it not better suffer to be a thousand times silent, then once to lie? What is the work of the Devil, if this be not? Thus a great Champion of the Romish Church, which you would think did all things in great candour and ingenuity: And yet in that very Sermon reporteth forged lies against eminent men, continuing the same bitterness in Conc. 10, 11, 12. as if his tongue were set on fire from hell. But there are two famous places in the Scripture, which may abundantly confirm us of the deceivable and false ways in the Roman Church. The first is, 1 Tim. 4. 2. where they are said, To speak lies in hypocrisy, forbidding to marry, etc. who are therefore said, To have seducing spirits, yea and a conscience seared with an hot iron; that is, because they can so abominably dissemble both with God and man. The second place is, 2 Thes. 2. 9 where the coming of that wicked one is said to be after the working of Satan, with all power, and signs, and lying wonders, in all deceivableness of unrighteousness. Here you see, that fraud and impostures are (as it were) the true note of their false Church. But though this be so, yet they would wash their Blackmoor skin, and charge that crime upon those Churches, who departed from them. Seeing then that this cozening, deceiving way is charged mutually by all parties upon one another, with what integrity and fidelity doth it behoove those to walk, who are indeed the faithful Ministers of Christ? But  
Thirdly, The preaching of this truth is to take off those prejudices that do too closely adhere even to such, who are come out of that spiritual Babylon. 
3. To take off prejudices from true believers.  There is a causeless and sinful suspicion in people, that if the faithful Pastors in God's Church do endeavour a Reformation from the accustomed superstitions, or evil and profane 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 persuaded, that the motive to these things, is pure respect to God's 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 sin 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, etc. Wherefore do 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 persuaded of his sincerity and love to them. If then thou shalt once satisfy thyself 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 go against themselves, and show no fleshly wisdom at all; but rather if they consulted with that, they would let people go 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 cheerfulness 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 thyself, yea reprove thyself, saying, Why should I be offended at those ways which are for the good of my soul, which make to the getting of knowledge, and to the overcoming of those former lusts I have been entangled with, which would have done me no good, but have destroyed my soul?  
These things premised, let us instance in some principles of fleshly wisdom, that men have used, and do use in the matters of Religion. 
Principles of fleshly wisdom. 1. To defend errors from Scripture wrested.  And  
First, This is the Proprium quarto modo, as it were of all heretical persons, To cover their falsehoods with pretended Authority from the Scripture. Now this is merely fleshly wisdom to regard the Scripture no further then by the words and phrases thereof thou canst protect thy errors. 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 aforehand swallowed down thy corrupt tenets, then to go to Scripture, to wrest and compel it (as it were) to speak for thee. There is a great deal of fleshly wisdom in managing of false ways, but it is never more heinous, yea and sacrilegious, then when it doth thus profanely 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 Christ's blood we have remission of sins: but then come to ask him, In what sense Christ is a God, and in what manner we have remission of sins by Christ's death? then the poison of the Viper doth break forth. So if we contend with the Pelagian, Arminian, and others, about the injury they do to the Grace of Christ, they will tell you, they are for Christ, they do own all the Texts of Scripture that speak of grace. But then ask, what they mean by grace? And how far they extend the efficacy of grace? then their deceit will appear. So that it it is true of most Heretics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They speak the same words, but do not think the same things. Let then all fleshly wisdom be abhorred, whereby we go to the Scripture only 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 holiness of the Scriptures, but because we cannot be received with any approbation, unless 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-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 itself.  
Secondly, A second principle of fleshly wisdom, is, To hide and conceal those monstrous births we have brought forth, or else secretly and in a clandestine 
2. To hide our errors, or else secretly to infect others with them.  manner to acquaint others with them, that so many weak persons may be infected before those who are able and skilful had any opportunity to gainsay 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 only comes to steal: so do those who vent their false errors delight in secrecy, because the light will quickly manifest their falsehoods. As it is with Moles, all the while they are under ground, you can hardly take them, but if once above ground, than they are presently destroyed: Thus all the while errors and falsehoods creep under ground, will not come to the light, they are hardly discovered and stopped: but when once found out, than they are easily overcome. Now all this is but fleshly wisdom, to appear no where but in the dark, to be always hiding ourselves under ground. Therefore they are said, 2 Tim. 3. 6. To creep into houses, as thiefs do by night; they do 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 spoke openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews resort, and in secret have I said nothing. Thus the Ministers of Christ imitate him in an open public way. Not but that in times of persecution, the Disciples 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 publicly to give testimony to the truths of God, than no torments could make them decline it.   

SERM. XCIV.  
Principles of Fleshly Wisdom used in the Propagation of the Gospel.  2 COR. 1. 12. Not with fleshly wisdom. 
WE are describing the several particulars of fleshly wisdom, which men have made in the matters of Religion, all which are renounced by the Apostle in this Text. 
More principles of fleshly wisdom in propagating Religion. 1. To advance those of their own way, and disgrace others   
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 falsely accusing all such who have been in a contrary way of Religion to them. This hath been the subtle policy and stratagem in the Church of Rome. For no Church in the world hath abounded more in fleshly wisdom than she hath done. How notoriously absurd and ridiculous are they in relating many foolish miracles done by their Saints? Yea they attribute many wonderful 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 designs: Which made Canus, even a Papist, complain of it, though he saith he doth, Dolenter dicere magis quam contumeliose, speak 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 Catholic 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 go on, and say, That he who wrote that Book, 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 Forehead, and a leaden-Heart. Now all this is nothing but fleshly wisdom, not to regard the truth: But only what will make for advantage, whereas we may see wonderful sincerity in the Apostles in this very matter; They did use no fleshly wisdom at all, but do record their own infirmities as well as miracles. Doth not the Evangelist Matthew relate how he was a Publican? Is not Peter's denial of his Master, in all the aggravations of it recorded? Are not the strifes of the Disciples about primacy mentioned? Do 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 wisdom, and carnal 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 concealment 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 public confession of his youthful vanities and follies. And Beza doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expose himself to shame upon that very word, Matth. 1. 19 where showing that in Plutarch one Archilochus a Poet, for dishonest verses which he had made, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expose himself to shame, Quod mihi aliquando accidit, etc. 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 wisdom is seen thus in an hyperbolical admiration of men of our own way, not at all taking notice of their imperfections: so is it no less manifest in the dispraising, disgraceing and falsely traducing those who are dissentients from us. This is fleshly wisdom to disgrace and calumniate those who are against us by forged lies. As the Heathens of old said, The Christians worshipped an Ass' head, and that at their love-feasts all wantonness and uncleanness were committed. It is Bellarmine's boast, That no Catholics are found to praise the Doctrine or lives of Heretics, which is itself false. For to omit many instances, Stapleton saith of Calvin, though he subjoineth enough to mar all, That he is an Interpreter for the letter of the Scripture, Ita diligens, ita elegans, ita suavis, etc. (In Antid. Evang. in Praefat.) So diligent, so elegant, so sweet that many Papists did read 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 useful. 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 errors and vices. So that it is wholly fleshly wisdom in them thus to suppress the excellency of those who are against them. Yea, if they stayed here, it were pardonable; but they do most prodigiously vent, and publish horrible lies about Luther and Calvin, as if they had been monsters of men for their impieties. But all this is wisdom from the Devil, and God hath turned all their cursing into blessing.  
In the second place, It is fleshly wisdom to maintain any such pernicious 
2. To maintain false doctrines that overthrew humane society.  and deceitful Doctrines, as do maintain falsehood and deceit, and thereby as much as lieth in them, overthrew all humane societies. The Priscillianists of old did maintain, That it was lawful to lie, and swear, and say any thing, so that they kept the heart pure. And the Papists (I mean the Jesuited ones) they come near them; for they do professedly dipute for the lawfulness 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 public spoke craftily and ambiguously, thereby to deceive others, as if they were Orthodox, alleging Christ's example, who to the multitude spoke 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 subjoined as a necessary consequent of putting on the new man. Austin wrote much against this way of lying. And certainly seeing that words are appointed to signify our mind to another; if we pervert them to the contrary end to deceive them, we do overthrow the foundation of spiritual and civil societies. It is one thing indeed not to reveal all the truth, when not required, or commanded, this may sometimes be done; but to deny the truth, or equivocate, this doth no ways become those, who with sincerity, and not with fleshly wisdom, are to propagate the Gospel. If you say, for all the Church of Rome hath used such carnal policy, yet she continueth in her external prosperity, she is not blasted and crossed in her designs: 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 unlawful and ungodly ways to keep up her glory, then it's the greater argument, that her constitution is of God, that all her craft and wickedness 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 prevail for a long time in the Church: and therefore their success, notwithstanding all their cruelty and craft, is not to be any stumbling block to such who believe the Scriptures.  
The third instance of fleshly wisdom to propagate Religion by, is, To 
3. To indulge men in sin, and to increase Disciples.  indulge men in their lusts and sins, that so the party which followeth them, may be the more numerous. This is fleshly wisdom in an high degree of impiety; and yet in this also the Church of Rome hath been 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 politic devises, she arrived to that amplitude of power, she now glorieth in. We might instance in other subtle forgeries, as the corrupting or denying some Canons made in the Council of Nice, thereby to translate the chief Patriarchship to herself; a famous cheat, and discovered most palpably to the shame of the Roman party, of which there is much in Ecclesiastical Authors; as also the pretence of Constantine's donation, a forged he like the rest. This I shall insist upon, as greatly considerable, The indulging of people in profaneness, as also in horrible ignorance, that so they may rule without control. And how well were it if this fleshly wisdom were enclosed in the Roman 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 between the clean and unclean. This I confess is the way to be applauded by the most: This is that which will give best content to all: This is accounted wisdom and moderation; but Wisdom is justified of her children; and the holy institution of Christ's, 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 seldom successful; but fire will come out of the Bramble, when it doth not out of the Figtree to consume: I mean even profane 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 wickedness of one ungodly man, to torment another. Yea Luther's first stir 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 Christ's rule in their pastoral exercises, avoiding this fleshly wisdom, which though it may seem sometimes to prevent a mischief, 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 God's way, which never bringeth a perfect cure.  
Fourthly, Then is carnal wisdom used to propagate Religion, When by it we propound carnal and selfish ends to ourselves, not the glory of God, and 
4. To propound fleshly ends.  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 persuaded 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 far 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 expressly 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 design also; for so he bringeth in their objection, vers. 16, Be it so, I did not burden you, but being crafty, I took 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 engaged 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 wisdom, 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, than we may certainly conclude, we are guided by fleshly wisdom; when our aims 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, unless 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 foretelling 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 more awe people's hearts, nothing doth more erect a throne of fear and reverence in men's hearts, so much as integrity. Even Herod did fear John, because he was a just man; he saw he was not carried by carnal pinciples, and that made Herod reverence him, Mark 6. 20. And thus it was with Christ himself also, this made the people so greatly flock after him, because the hippocras and self-seeking of the Pharisees began to be made clear to them. And thus the integrity of our Reformers was precious: whereas the luxury, pride and ambition of the Roman Clergy began to be apparent. Yea before Luther's time, the Church generally groaned under them, which made Berengarius call them Romanos Pompifices, and Pulpifices, as regarding their pomp and belly more than their ministerial duty.  
Lastly, (For the differences I promised to speak to between fleshly wisdom, and heavenly wisdom, as also civil prudence, may be considered in the next particular.) Fleshly wisdom is seen, In glorying and boasting of humane eloquence and philosophical demonstrations. This some make to be a great part of, if not the only sense of fleshly wisdom. And certainly this is that which Paul renounceth, 1 Cor. 2. 1, 3, 4. the end whereof was, that their faith might not stand in the wisdom of men, but the power of God. And therefore the Thessalonians are commended, 1 Thess. 2. 13. That they received the Gospel, not as the word of men, but as of God, which effectually worketh in those that believe. That there may be no use made of humane learning, much less that it is not lawful to improve the gifts and abilities of learned men in our Ministry, I think is scarcely in an absolute sense denied by any orthodox. But then they give this Caution, That such things must not be done out of ostentation, but edification, and conviction; neither must we so preach that our auditors should be more affected with the oratory or learning, than the matter, the gifts and parts of a Minister, more than the holy truths which are delivered for information and conversion. And therefore as we the Ministers of the Gospel are to take heed of all fleshly wisdom, especially this latter, which is so subtle a thief, ready to steal away our treasure: So ought you the hearers to take heed of all fleshly wisdom. For it is this only maketh you go away unconverted, unhumbled, unreformed, your conscience, your mind condemns you for it, but only fleshly wisdom will not let you obey. As (I say) we are to take heed of this universally; so especially that you do not regard the parts, learning and oratory of a Minister more than holy matter. You must hear from a sincere heart, you must come to our Ministry with godly simplicity, as well as we are to preach so; and it is hard to say, whether is more difficult, to preach without fleshly wisdom, or hear without it. Do you desire to know nothing, but Jesus Christ crucified? Are ye not like children that look upon Books, more to see the gayes and gaudy flourishes, than the matter contained therein? Do ye not mind more what may tickle your ear, please your fancy, then what may wound your heart? Aristotle even to his Lecture of moral Philosophy, doth require one who is purged from his lusts. How much rather is the word of God to be received with a pure and mortified heart? Oh this flesnly wisdom will prove cursed folly at last! In the flames of hell thou wilt cry out of this, Oh wretch that I was, I thought to be wise for myself, and how unspeakably am I undone thereby!   

SERM. XCV.  
Of the Grace of God which Paul exalteth above Fleshly Wisdom, and ascribeth all unto.  2 COR. 1. 12. But by the grace of God. 
THe third particular, which qualifieth the Apostles conversation in this world, cometh in order to be treated on, which is set down Oppositely, But by the grace of God. This is added; partly to exclude all pride and presumption in himself. For having declared his integrity, lest it might be thought, that though he did not confide in carnal wisdom, yet he might in his own integrity; he addeth, The grace of God; showing thereby, that he trusted in that alone. And then partly it is spoken, in opposition to fleshly wisdom. For seeing it might be demanded, If Paul did not use the wisdom of the world, How could it come about, that he should have such success in his preaching, that the Gospel should have such a full and glorious course by his Ministry? He resolveth it into the grace of God, that did go along with him: it was neither his gifts, or his graces, but the power and grace of God, directing and protecting of him, in his ministerial employment. Thus Paul and Barnabas, Acts 14. 26. are by the brethren recommended to the grace of God for the work, which they fulfilled. So that whereas the word Grace in the New Testament, hath several significations; the principal whereof is the favour and mere mercy of God without us. The less principal, is the Effects thereof; and the Effects of this Grace, are either of sanctification, or administration and service. We may comprehend all these in the word [Grace;] but especially the latter, the effects of grace; and of those effects, chiefly those ministerial gifts, with the success thereof, that Paul was enriched with. What is this grace of God, saith chrysostom? It is (saith he) the wisdom and power God bestowed upon him, whereby through miracles and other ways, especially, that coming without humane learning, and oratory of the world, he did overcome the greatest Philosophers and Rhetoricians, whom the world did admire. This was the grace of God upon Paul, which he also mentioneth as the original of all the fruit of his labours, not attributing any thing to himself, 1 Cor. 15. 10. I laboured more abundantly than they all, yet not I, but the grace of God which was with me.  
Now although by grace is meant principally the grace called, Gratiis data, common ministerial gifts and favours of God, yet because it is opposed to fleshly wisdom and carnal policy. There is also necessarily contained heavenly wisdom, whereby Paul did avoid all sensual and deceitful ways, walking closely according to the Word, the fountain of all spiritual wisdom. For as the Scriptures are a far surer Rule, even to Civil Governors and Magistrates, than Tacitus, Machiavelli, or others, cried up by humane, worldly wise men, even in their civil administrations: So much more is it a sure Star for all the spiritual Officers of the Church to manage their affairs by, if they do look for success. From the Scripture both Magistrates and Ministers may learn wisdom for their respective administrations. Paul therefore, what ever it be that goeth on prosperously in his ministerial work, doth not attribute it either to his sincerity, much less to any humane policy, which he renounceth, but wholly to the grace of God assisting of him, and going constantly along with him. Observe,  
That it is the property of those who are godly to take nothing to themselves, 
The godly ascribe all to the grace of God.  but to give all to the grace of God.  
You see here, though Paul was so eminent for godliness, and so admirable for gifts, yet he maketh the grace of God to be alone the sole Author of all spiritual success. This subject the Apostle doth very willingly enlarge himself upon, wheresoever he hath occasion: Hence in the forementioned place, 1 Corinth. 15. 10. he saith, By the grace of God I am what I am. The grace of God made him an holy man; The grace of God made him an eminent Apostle; he had nothing as a private Christian, or as an Officer, but by the grace of God; and because many may have grace in a common way bestowed upon them, that yet abuse it, as Judas; he addeth, This grace was not in vain. Yet lest it should be thought that it was his improvement of the grace bestowed, that made it so effectual, he presently correcteth his expression, Yet not I, but the grace of God, which was with me. As it is not the pen, but the Writer that is a cause of fair Characters.  
Let us discover this Doctrine. And  
First, We see the Apostle rejoicing in the sincerity of his heart, and yet 
1. A man may take comfort in his own holiness, and yet trust only in God's grace.  acknowledging all to the grace of God, so that these two may well stand together to take comfort from our holiness, yet to put our trust in nothing but the grace of God. It is true, this is a very hard lesson to perform, there is required much skill and prudence herein; for we are apt to run into extremes: Either through unbelief and peevishness, we nourish doubts and perplexing thoughts in ourselves, not taking notice of the grace of God in us: Or else, if we do behold it, and rejoice in it, we are presently in a secret manner lifted up, and confident thereby. But we see by the Apostles practice, both are consistent together: So that the people of God are diligently to labour after this heavenly frame of heart. To be in doubts and fears about thy condition, is to live in the jaws of hell, and to be presuming or carnally confident of thy graces, is the next door to a sad and miserable downfall.  
Secondly, It is not enough to acknowledge the grace of God in the general, but so to set up grace as to give all to it. The Apostle maketh an immediate 
2. All is to be given unto grace.  opposition between grace and works, Rom. 11. 6. there cannot be a reconciling of grace and works together. This hath been often attempted, but as unhappily as the building up the walls of Jericho again. The Pelagian, Arminian, the Socinian and Papist, all these do acknowledge grace; but when we come to the root of the matter, it's nothing at last, but the freewill and works of a man. It is his good use of grace, that doth determine and make all things effectual, not grace itself: And this is the rather to be noted, because Stapleton would antidote against Calvin's poison, as he speaketh from this Text. For whereas Calvin taking notice of the Apostles glorying, in the testimony of his conscience concernin his sincerity, doth show, that Paul hereby doth not oppose that command, Let him that glorieth glory in the Lord, because Paul giveth all to the grace of God, and resteth alone upon that. From this, Stapleton would excuse the Papists also, because they acknowledge all good works to come from grace: Their merits are founded only upon Christ's merits. Even as it doth not derogate from the power of God, that he useth second causes in natural things, because they are subordinate to him, both in their being and operation; but it doth illustrate as his bounty, so his power the more to make other things powerful: Thus saith he, it is not injurious to the grace and merits of Christ, if we attribute merit to our works, seeing this cometh only from Christ; but it argueth his fullness and rich grace the more, that communicateth of it to us. So that (saith he) to put trust in the works of grace, as the proxim and immediate cause, but in the grace of God, as the chief and universal cause, is no derogation to the honour and glory of Christ. But that of the Apostle must be always remembered, If of grace, than not of works, otherwise grace is no more grace. It is not grace, unless it be grace every way: And therefore to make our works the second causes to trust in, though it be not so high a wickedness as to exclude Christ throughly, yet it doth in part, and therefore as in the matter of worship, we admit of no primary and secondary worship, no more than a primary and secondary God: So it is in matter of trusting, we must depend only upon Christ, not but that holiness and godly works are necessarily required, but not as causes under any subtle distinctions whatsoever.  
These two things premised, let us now consider, What is that grace which 
What is that grace the Apostle exalteth against fleshly wisdom. 1. That grace whereby he was converted.  the Apostle doth here exalt against all fleshly wisdom. And  
First, As the groundwork of all, there is to be understood, That grace of God, whereby he was called out of that pharisaical estate, and condition of enmity against Christ, to be a faithful and ready servant to him. This wonderful grace of God to him, doth often melt the heart of Paul, he speaketh of it with aggravating particulars, as much as may be. Thus Galat. 1, 15. When it pleased God, who called me by his grace, to reveal his Son in me, etc. And therefore 1 Tim. 1. 15, 16. he acknowledged himself an instance, (Because the chiefest of sinners,) of the long-suffering of Christ. In Paul's conversion there were no preparations, no merits of congruity, there was no docible and fitted dispositions: Insomuch that the adversaries to God's grace do acknowledge Paul's conversion to be an extraordinary thing. In the midst of his persecuting sury, when God might have struck him dead with thunder and lightnings from Heaven, and so send him quick (as it were) to Hell; God did visit him with his grace, and give him another heart, to his own amazement, and of all those who heard of it. So if you look upon Paul in a single capacity, as a private person in the whole course of his life, he giveth all to the grace of God.  
Secondly, The grace of God, which Paul doth also greatly exalt, is, In the setting of him apart to be an Apostle, and an eminent Officer in the Church of God. This crooked and rough timber, that was only fit for the fire, God doth not only polish and smooth by grace, but advanceth it to be an eminent part in the building; notwithstanding all Paul's former unworthiness, God doth not only by his grace call him, but maketh him an honourable vessel in his house. This our Apostle doth likewise with great enlargement, in many places take great notice of. See how emphatically is he affected with this grace of God towards him, Ephesians 3. 7, 8. Whereof I was made a Minister according to the gift of the grace of God given unto me,— unto me, who am less than the least of all Saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ. Do not these words proclaim how greatly his heart is affected with the grace of God, in setting him apart to be an Officer in his Church, and to proclaim the Gospel to the Gentiles? Thus the grace of Conversion, and the grace of Apostleship, are a twofold obligation upon Paul, for ever to keep him humble, and lowly in his own eyes.  
Thirdly, The grace of God exalted by Paul, is seen, In the enabling of 
2. That grace whereby he was made an Apostle.  him in his ministerial work, and going along with him in an effectual manner. That whereas he had so many adversaries, the false Apostles, who gloried in humane wisdom, and all external enticements of the flesh of man; yet for all that, that his seeming folly should conquer their towering wisdom, that his contemptibleness should surmount their eminency; This argued that it was not Paul, but the grace of God with him, that was thus effectual. Even as it was not little David in his own power, but in the name of the Lord, that did destroy that vaunting Goliath.  
Now as there were many choice ingredients that did make up that precious 
3. That grace whereby he was enabled and prospered in his Ministry  ointment, which was to be poured on the head of the Highpriest: So there are also many choice and gracious qualifications, with the Concomitants thereof, required in those who are Pastors over people, especially in the Apostles, who were Pastors over Pastors, as well as people. As  
First, It was the gracious work of God, To make Paul to be sincere, 
As, 1. It was the grace of God that made Paul sincere.  and to walk in all plainness and integrity of heart, whereas we see many in the broaching of their false ways, are filled with great deceit and subtlety. The Apostle chargeth upon such, who deliver false Doctrines, Ephes. 4. 14. By cunning craftiness and sleight of men, they lie in wait to deceive. Those that are false Prophets in the Church of God, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A strange slighty juggling, and even bewitching of men, but it is from the grace of God, that those who are his true Ministers are sincere and upright: They have an agreement between their heart and tongue. It was the speech of one reading Lectures in the Popish Schools, Sic dico, quando sum in Scholis, sed penes nos sit; aliter sentio. I speak thus when I am in the Schools, but to tell you a secret, I think otherwise. It was also a boast of another (Fredericus Staphylus) That he had so many years been a professor of Divinity in the Schools, and yet no hearer was able to tell what judgement he was of. (Gerhardi Cathol. Confessio lib. 1. par. 2. cap. 19) Now this craft and dissimulation in the old Dragon and his seed, is no wonder; but the Ministers of Christ, as they believe with their heart, so they make confession with their mouths, and dare not but reveal the whole counsel of God. It was horrible impudence in Melanthus the Grecian, who having got a Kingdom by fraud and deceit, did in honour thereof, as if it were pleasing to their gods, appoint Festivals, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as coustning and deceiving, inculcating that of the Poet, Dolus an virtus, quis in host requirat. (Capel. Histor. An. Mund. 2872.) Certainly the Church of Rome, and many other Heretics have gone by no better Rule, counting gain godliness, counting lying and dissembling godliness, when they conceived, that it made for their end. As if they were of that King's mind Darius Hystaspes, that to lie and speak truth, were all one: For he that spoke truth did so to obtain his desires, and so he that lied did no more; and therefore both truth and a lie were all one. (Vide Laurent. Vul. Jisuit. cap. 1. pag. 30.) But oh how abominable is this, and contrary to the Spirit of Christ! The grace of God in such who are his faithful Ministers, maketh them not to turn into such false and crooked ways, though the preaching of the truths of Christ bringeth much hatred and opposition, though they know they are unwelcome and despised, and that for their very message sake, yet they consult not with fleshly wisdom, but do the work of God zealously and with much faithfulness. And truly the Ministers of God are much to pray for this grace of God upon them, that they may be above all humane feats, all sinful compliances, and be afraid of nothing, but that they should sin, and not preach the Gospel with that boldness as they ought to do. That great commendation which the spies gave Christ, upon a wicked design, is to be endeavoured after by every faithful Minister of Christ, Luke 20. 20. Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly. So that you see this sincerity in the Ministers of God, is the special effect of God's grace towards them.  
And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry, that above all things they would pray to God for this grace. To have thy ministerial conversation with much wisdom and learning, with great applause and glory in the world, is nothing so advantageous as this integrity of spirit. This is above parts, above gifts, above books, and all learning. It is said of Barnabas, Act. 11. 24. He was a good man; full of the holy Ghost, and of faith, and much people was added to the Lord: This followed as a blessed effect upon the former. If we Ministers had more mighty workings of God's Spirit in us, we should find more mighty workings of his Spirit with us.   

SERM. XCVI.  
Wherein the Grace of God appeared towards Paul in his Ministerial Labours.  2 COR. 1. 12. But by the grace of God, we have had our conversation in the world. 
WE are enumerating the particulars of that grace, which the Apostle doth especially acknowledge in his ministerial course. We proceed therefore, and  
First, The faithfulness of Paul to his Apostolical trust, fixing his heart 
What were those graces which the Apostle acknowledged in his Ministry 1. Faithfulness  upon that, and using no other means, then what are proportionable and commensurate to such a noble end, was wholly of the grace of God towards him. It is required of Stewards, that they be found faithful, saith this Apostle, 1 Cor. 4. 2. and with this grace God had honoured him. Insomuch that we do not find in Paul any halting, any carnal compliance, which might contradict the holy end of his Apostolical Office. Those are two noble expressions, 2 Corinth. 10. 8. Our authority the Lord hath given us for edification, and not for destruction. The other is, 2 Cor. 13. 8. For we can do nothing against the truth, but for the truth. In these Texts we have expressed the end of all ministerial power, it is for edification: And therefore if any through the Word preached be more hardened in their sins, and made more obdurate in their evil ways, this is besides the intention of the Word. As when the Sun blindeth a man's eyes through the dazelling thereof, this is accidental; the proper and natural effect, being to illuminate, all spiritual authority is for edification. And in the other Text, you have the power of grace upon Paul's heart, so affecting of him, that he cannot do any thing against the truth. Neither doctrinally or practically would he indulge to any evil way; but thereby the end of his Ministry should be frustrated. Now this is a special work of God's grace so to sanctify, and keep tender our hearts, that we take heed of every thing that may obstruct the happy course of the Gospel: Whereas the Jesuitical party will wander out into many by and extravagant ways, to accomplish their designs. Jansenius a learned Papist (Jansen. Sanctus Augustinus liber proaemialis, pag. 9) speaketh of one man, who not daring to do something out of favour to another, which he knew was contrary to the principles of morality; neither affirmed by any Authors; as probable, had this answer from a Jesuited Doctor, Aude, & nos efficiemus probabile, Be bold to do it and we will make it probable. Here we see, their power is many times against the truth. But Paul was so kept by the grace of God, that not only deliberately he did not any thing which might retard the progress of the Gospel; but also nor so much as by infirmity, or any sudden surprisal, as we see Peter did, and therefore Paul did withstand him to the face. This therefore is a blessed work of God's grace, when a Minister is kept so faithfully to the end of his Office, that neither in life or doctrine, will he do any thing, that may be contrary to it.  
Secondly, The grace of God extended itself mercifully to Paul, In that he was kept low and humble under all those signal favours and prerogatives that 
2. Humility.  God hath bestowed upoh him. Was not every thing in Paal almost extraordinary and miraculous, and yet who is kept lower in his own eyes, who is more emptied of himself, looking upon what he had been, more than what he was? So that it was of God's grace to Paul, to make him acknowledge God's grace not to trust in himself. And thus it is always in the Church of God; one special work of God's grace, is to make us sensible of it, to give all to it, to go out of ourselves: and thus God's fullness is most seen in our emptiness. We see the Jews went about wholly to establish their own righteousness. The Stoic Philosophers, who did so admire virtue, were thereby advancers of themselves: They looked upon virtue as their own work, that they were not beholding to God for it. Therefore Seneca maketh this the cause and foundation of all happiness, Fidere sibiipsi, to trust in himself. And the Pelagian, though Christian, yet his Doctrine driveth wholly to self-advancement. So that though he would acknowledge the necessity of that prayer, Forgive us our sins (yet so as when we had sinned, otherwise they pleaded perfection, and that a man might be without sin) yet for the ensuing Petition, Led us not into temptation, etc. They would not understand it of spiritual temptations and occasions to sin, as if we needed to pray to God for grace to prevent future sins, our own will and strength was sufficient for that; but of external miseries, such as not to fall off an horse, or to be killed by a thief: These were the temptations only we prayed against in this Petition. But where the grace of God is effectually working, there it maketh a man apprehensive of the necessity of it; and that to every action all the day long: and truly this is from God; when the Minister of the Gospel shall go out of all parts, learning and studies whatsoever, acknowledging its the grace of God alone that enableth him in his work: happily this would make the presence of God more powerful with us, if we did own his grace more.  
Thirdly, The grace of God with Paul in his ministerial employment, was, 
3. Guidance and direction in his preaching and meditations.  The directing of him in meditations, and guiding of him to such thoughts and words as might most prevail upon those that hear him. For this we must know, that where God's presence is with a Minister, there he is directed to preach on such subject matter, rather than other which God will bless to a most happy and effectual issue. This made Paul say excellently, 2 Cor. 5. 6. Not that we are sufficient to think any thing of ourselves, but our sufficiency is of God, who hath made us able Ministers of the New Testament. Here you see Paul acknowledging, that we are not able to think one thought in our ministerial way advantageous for the edification of others without the grace of God. As in prayer, we know not what to pray, or how to pray, without the Spirit of God enabling: So neither in preaching, we know not what to preach, or how to preach, unless the Lord guide us. That is observable, Eccles. 12. 9, 10. Because the preacher was wise, he taught the people knowledge, he gave good heed, and sought out, and set in order many proverbs. The preacher sought to find out acceptable words. By this we see, that there is special wisdom to search out fit matter and fit words, which cannot be obtained without God the fountain of wisdom. So that herein the Minister of God is to exercise himself daily in prayer to God, that he would teach him how to preach, and what to preach, that he may not sow chaff in stead of wheat, and cockles in stead of barley, that he may be so directed, as to pitch upon those arguments, those expressions which will be most effectually working upon the souls of those that do hear.  
Fourthly, The grace of God was wonderfully manifest in Paul., By the spirit 
4 His patience, self-denial, zeal and courage.  of self-denial, patience, zeal, and courage which was in him, while accomplishing his work. Indeed Paul is like a pleasant and choice Garden, wherein are so many precious flowers, that we know not which to pluck first. Thus Paul was so eminently bespangled with all the graces of God's Spirit, that we know not which to commend first. His self-denial was admirable, when he complained, All sought their own, and not the things of Jesus Christ. This argued how much he did abhor such courses, Phil. 3. 21. when he was so solicitous to bring off deluded souls from the false Apostles who reigned over them. It was not his honour or glory that he looked at, if so be they would own Christ and his ways in truth; let him be rejected, he mattered it not. This he plainly professeth, 2 Cor. 13. 7. I pray God ye do no evil, not that we should be approved, but that you should do that which is honest, though we be accounted as reprobates. It is plain therefore that it was their good, their salvation and glory, not his own that he aimed at. His patience also was no less remarkable, when he could quietly go through all the reproaches and calumnies that the false Apostles did charge upon him, especially his patience was even miraculous in those sufferings he was exercised with, for the Gospel's sake. He that informed others, they had need of patience; how much more had he, being put to so many combats as he was? Yet under all this he fainted not, he forsook not Christ, and his cause; yea he rejoiced in his sufferings, and looked upon them as so many marks of honour. 2 Cor. 11. 23, 24, 25, 26, 27, 28. you have a long Catalogue of the manifold bitter trials he was put upon; yet he was gold in this fire, he was wheat in this winnowing; he doth not complain of the cause of Christ he had espoused, as Zipporah to Moses, Thou art a bloody husband; yea in all these things, He is more than a conqueror, as Rom. 8. 37. For the greatest Conquerors do for the most part receive some loss; but these tribulations were so far from making him a loser, that he was thereby a gainer. The grace of God was wonderfully in Paul, to make him so zealous for the Churches of Christ as he was; he learned of Christ himself to have the zeal of the Lords house to eat him up, 2 Cor. 11. 29. Who is offended, and I burn not? There was nothing in the Church of God that fell out, which might be a stumbling block to any believer, which might any ways tend to make such an one fall; but his heart was affected therein, as if it had been his own cause. Therefore in the forementioned Chapter, 2 Cor. 11, 28. he acknowledgeth the care of all the Churches to be upon him; and this made him so compassionately sympathising with every member thereof. Thus Paul is like a spiritual Atlas, bearing up the Churches of God; not that he owneth himself in this, any further than to acknowledge the grace of God thereby to him. Now this zeal did necessarily imply public affections, whereby Paul was enlarged in his soul towards the glory of God, and the good of others; which heavenly constitution doth necessarily suppose the grace of God: Man naturally making himself the utmost end of all his actions: and his own self-love, like Phaeaoh's lean kine, doth devour and swallow up all that is before it. Is not that passage of his public affection matter of amazement? Rom. 9 2, 3. where he professeth his great heaviness, and continual sorrow of heart for the Israelites? Yea this did so far possess him, that he saith, I could wish myself acoursed from Christ for their sake. Such an high expression, that it hath troubled Interpreters, how to explain it, and make it lawful; as if in public affections, as well as private, that were true, Difficile est amare & sapere, It is hard to love, and to be wise also. Now this is a blessed effect of God's grace upon the hearts of those who preach the Gospel, when they prefer Jerusalem above all their joy; when they preach not to live upon the Gospel, and to be maintained by the Gospel, but rather use these, as steps whereby they may ascend higher. That as the body is for the soul, not the soul for the body; so they make personal accommodations for the public, not public for the personal. Lastly, That I may not weary you out, the courage and spiritual fortitude that Paul did upon all occasions demonstrate, doth plainly demonstrate the grace of God towards him. The ministerial Office is compared to a soldier's employment, 2 Tim. 2. 3, 4. where Timothy is commanded to endure hardness as a soldier of Christ: And because he is set apart for this spiritual warfare, therefore he must not entangle himself with the affairs of this life; and herein Paul did show himself an excellent pattern. Was not he an excellent soldier, when Phil. 4. 11, 12. he had learned in whatsoever estate, to be content; he knew how to abound, and how to want, every where, and in all things. He must needs have spiritual fortitude that could thus endure hot and cold. No wonder then if at the close of his life, he hath this comfortable testimony from his conscience, That he had fought a good fight, 2 Tim. 4. 7. This is that which maketh the ministerial work so difficult; we are to conflict with the lusts of men; we are to demolish the Kingdom of Satan; all our work, if faithfully discharged, breedeth nothing but the malice and opposition of ungodly men. And that this is wholly the gift of God, appeareth, 2 Tim. 1. 7. God hath not given us the spirit of fear, but of power, and of love, and of a sound mind; of power, that subdueth all worldly fear, and man-pleasing; yet lest this power should make us too harsh and austere, there is love to mollify and sweeten it. For Dilige & loquere quod vis, said Austin, Love, and then reprove as much as you will. But lest love should make us foolish, and too indulgent, there is added a sound mind, as salt to season this Sacrifice. These are the qualifications of a Minister; but who giveth these? From whence doth this good and perfect gift come? Even from the Father of lights, Jam. 1. 17.  
Fifthly, The grace of God proclaimed by Paul, was, In the heavenly 
5. His heavenly wisdom.  wisdom that he did use in the managing of his Office. For although he disclaimeth fleshly wisdom, yet he attributeth to himself true heavenly wisdom, he considered his auditors, what they were able to bear; he did not put new wine into old bottles; he had serpentine wisdom, though Dovelike innocency. Wisdom and discretion is the eye in the body of all our holy actions. Zeal without knowledge maketh a man like Samson, when his eyes are pulled out; though he pull down the house upon the Philistims, yet he himself is also destroyed thereby. 1 Cor. 3. 1, 2. I could not speak unto you, as spiritual, but as carnal. I fed you with milk, and not with meat. Argus was not fuller of eyes, than a Minister is to be of wisdom and circumspection, to know the dispositions, capacities and temptations of the people to whom he preacheth. But above all the Ministers wisdom is seen in laying a good and sure foundation. This grace of God to him, Paul doth acknowledge, 1 Cor. 3. 10. According to the grace of God given to me, as a wise master-builder I have laid a foundation. For if we be not in justification built upon Christ, and in practice carried beyond morality, yea and religious duties to a principle of regeneration within; All other building, though never so glorious, and applauded in the world, is but like an house built upon the sand, whose fall will be great, when tempests shall arise. It was from this wisdom that Paul said, I became all things to all men, that I might save some, 1 Cor. 9 22. Not in that sense as the Jesuit is said, to become all things to all men, for that is to save one, not to save, but rather destroy others: he did not sinfully comply with men's sins, but he did prudently accommodate himself to men's weaknesses, not defiling himself thereby, that to he might 〈◊〉 them out of their weaknesses.  
Lastly, The grace of God acknowledged by Paul, is, The success he had 
6. His success in his Ministry  in his ministerial labours. For though Paul was enabled to do many miracles to cure many diseased bodies▪ yet he could not open the eyes, or change the heart of any one man; whensoever therefore an effectual door was opened to him, in any place; this was Gods work, not Paul's, 1 Cor. 3. For though Paul planted, and Apollo watered, yet it is God that giveth the increase. Alas, it is not for a Minister to think his parts, his gifts, his learning, his diligent and zealous preaching shall bring men off from their wicked ways. For though the Minister is to do his duty, yet his success is of God's grace only: And therefore wonder not, if Paul triumph over all the learned and potent enemies of the Gospel, if Paul's contemptibleness overcome the Grecians wisdom and excellency; for it's not Paul, but the grace of God with him that doth these wondrous things.  
Use of Admonition, to us who are the Ministers of God, as we would have our studies, our labours, our ministerial employments have success, to go out of our parts and studies, and to importune the grace of God more. Thou art apt to think such expressions, such moving compassionate exhortations, such quick and penetrating arguments, will make men leave all their sins, and follow Christ, but look up to God's grace more; and take heed of any thing that may provoke God to withwithdraw his gracious presence from thy studies and ministerial labours.  
Use 2. Of Instruction. Whence it is that the faithful Ministry of God hath been upheld in all ages, when the Governors of the world have frowned on them, when endeavours have been to root it out, as a bitter plant not to be endured, when they themselves have been poor and weak, having neither outward greatness, or earthly policy to maintain them; This is wholly from the grace of God. As the Ark was not overwhelmed in the waters, though it had no Pilot to guide it, because God took care of it.   

SERM. XCVII.  
Of a Good and Godly Conversation in the World.  2 COR. 1. 12. We have had our conversation in the world. 
WE are come now to the thing testified itself, which is this, We have had our conversation in the world. So that herein is expressed the ground of his comfort, and that in two particulars:  
1. It was his conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word is used to signify the way, as the Scripture calleth it, or the life, and constant customary practice of man. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it, not that it can be our conversation, unless it be universal, and every where so. But for further aggravation, as 1 Pet. 1. 15. But as he that hath called you is holy, so be ye holy in all manner of conversation. If a man be holy at some times, or in some fits, but not constantly, he doth not resemble God, for God is holy in all his ways. In every action, and all times, God doth manifest his holiness, he is a God, and changeth not, is always like himself: Thus it ought to be with the godly: No company, no condition, no temptations should make them change that holy way of life, they are to exercise themselves in. Hence also 2 Pet. 3. 11. we have it rendered in the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What manner of persons ought we to be in godly conversations; signifying, that the day of judgement powerfully believed, would have a strong influence upon every thought, word or action, that there cannot be any kind of godliness, though never so contrary to flesh and blood, but we should be thereby provoked to the accomplishment thereof. Varinus maketh the synonimous words to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is our perpetual exercise and life, as it were. Indeed there is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered conversation, Phil. 3. 20. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Act. 23. 1. as also Philip. 1. 27. Let your conversation be as becometh the Gospel; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philip. 3. 20. is observed to signify rather our freedom and prerogative, which we have as Citizens of Jerusalem. Our privileges are in that spiritual corporation; which indeed doth also by consequence denote, that our lives and conversations ought to be answerable to such glorious advantages.  
The second word expressive, is, In the world. It is not at one place, or in some company only, that Paul doth thus sincerely behave himself, but in the world, every where, in all places where he cometh, Locum, non animum, he may change his place, and his company, but never his godly life.  
Whereas then we see, Paul gathering his comfort not from some particular actions done at some time, or in some place, but from the whole carriage, and constant deportment of himself. We may observe,  
That it is not so much some good actions done at some times, as the 
It is universal holiness which is the ground of comfort.  universal carriage of ourselves in holy things, that doth bring solid comfort.  
This Doctrine is of special use. For who will not be godly? Who may not be thought to belong to the Kingdom of Heaven? If you look upon them, in some fits, while under some dangers, while some sudden pangs are upon them; but God will judge thee, not according to these particulars, but the whole course of thy life. It is true, sometimes thou hast prayed, sometimes thy heart hath been smitten under the guilt of thy sins; but how quickly have these passed over again? These are not thy daily exercise: The harmony of thy life is not holy and godly. There are innumerable instances of men, who in some straits and imminent dangers have appeared penitent and reformed, but all hath been forced and compelled, as it were; their constant, habitual inclination was otherwise. Did not Pharaoh in some extremities cry out, He had sinned, and desired Moses to pray for him? Did not Ahab under God's judgements humble himself in sackcloth? Yea was it not the complaint of the Prophets concerning the people of the Israel, That in their tribulations they did call upon God? But then afterwards would return to their proper course again, Psalm. 78. 34, 35, 36, 37. When he slew them, than they sought him, they returned and enquired early after God. These words declare much activity and solicitude in them, for a while at least to become reconciled with God: But than what followeth? They did flatter with their mouth, for their heart was not right with him, neither were they steadfast in his Covenant. And before at vers. 8. they are said, To be a generation that set not their heart aright, and whose spirit was not steadfast with God. So that the Israelites are a perpetual instance to confirm this Doctrine, that it is not so much to be regarded how holy and repenting we may appear sometimes, but what we are constantly, that is to be regarded.  
To clear this, take notice,  
First, That the Scripture speaketh of a twofold conversation, and the one directly 
There is a twofold conversation, the one natural.  contrary to the other, whose ends also are contrary.  
The first of these is, A wicked, carnal, and natural one, which all live in, till God by his gracious power deliver us from it. What is every man's conversation till grace change him, but a continual road of evil actions? he goeth from one sin to another, he is always like himself, as the worm is ever creeping upon the ground, you never see it flying like a bird up to the clouds. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our former conversation, Ephes. 4. 22. which is corrupt according the deceitful lusts thereof. The first conversation then of every one by nature, is that of the old man, original and actual sins conjoined together into one body, as it were; so that he is a mass, or lump of sin: This is daily corrupted by deceitful lusts: That as worms are continually eating into the Tree, till they have destroyed it: Thus are lusts constantly breeding in a man, even till they have devoured him. Now, saith the Apostle, This must be put off; we must leave this former life, and take up a new one. Oh how few are there that can say, They have put off their former conversation! As they were profane, proud, earthly, so they are still: They cannot say, It was indeed their former drinking, their former swearing, but it is their present praying, their present humiliation of themselves: Their latter conversation differeth from the former, as much as the day doth from the night that went before it. This is also called a vain conversation received by tradition from our fathers, 1 Pet. 1. 18. It is a vain one: for all the life we live, till regenerated, is spent in vain; we attain not to the true and proper end of living. Thy eating, thy drinking, thy buying and selling is all in vain; by none of these things wilt thou please God, and so arrive at last at eternal glory: Yea it were well, if it were only vain missing its end, but it's meritorious of eternal flames in hell. This conversation is said to be traditional by our fathers. If the Apostle speak of Gentiles, than it is true, that children follow the evil, and ungodly examples of their parents; they will not seem to be better and wiser than they are; if of the Jews, which is more probable, than it relateth to those superstitious exercises of Religion, which their fathers added to the command of God. And although they rested and gloried in these, as thereby highly honouring of God, yet all was but a vain worship, a vain Religion. So then a man's evil conversation, is not only to be extended to his vices and sins, but also to his religious duties, when either not instituted, or if commanded, yet not performed in that spiritual manner, which the Law of God doth require. So that a man's conversation in his praying, in his coming to Church, in his religious deportments, must be altered, as well as profane ways. Thou must leave off thy former way of praying, thy former way of hearing.  
The second kind of conversation mentioned in the Scripture, is, A godly 
The other is an heavenly and godly conversation.  and an heavenly one. So that although we live upon the earth, yet our principles, aims, and ends, carry us up to the enjoyment of God. This is called a good conversation, Jam. 3. 13. where all divine faith and spiritual wisdom is said to be demonstrated by a good conversation. It is not Doctrine, faith, profession, or gifts that men look at, but the conversation, that speaketh a Christian, that speaketh a Minister more than ten thousand excellent discourses; Plus oculis quam auribus creditur, said Seneca. So that a good conversation is more demonstrative of godliness, then good gifts, good parts, a good faith. Thy prayers are good, thy conference and discourse is good; Is thy conversation also? Hence Paul exhorteth Timothy as a Minister to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An example (1 Tim. 4. 12.) to believers in word, in conversation. In word, that is, in his Doctrine and preaching. In conversation, that is, in the exercise of all holy duties. So that you see a man is above all things to look to his convesation that it be good. For as this is a special means to edify and build up others; so none can take comfort from the choicest abilities, the most fervent duties, the purest churchways, unless there be a good conversation to uphold him. Hence you see Paul doth not run to his Apostolical Office, to his great miracles, to the wonderful revelations and gifts bestowed upon him, but to his conversation in the world, as if that were a greater conviction of all adversaries, than the most glorious Church-prerogatives or privileges that can be. Hence a godly conversation is a special means to convert others. The Apostle speaketh fully to this concerning godly women, who have Heathen, or wicked, and ungodly husbands, that they should look to their duty, That they may without the Word be won by the conversation of their wives, while they behold your chaste conversation coupled with fear, 1 Pet. 3. 1, 2. he saith, Without the Word; not but that the Word is the only ordinary means of conversion; but because their conversation may be an occasion and introductory means to bring them to the Word. As Austin said, He should not have believed the Scriptures, but for the Church, because that was the introductory motive, though the Scriptures themselves were the cause of his faith. By this we see how much regard we are to have to our conversation, for by it many may be converted, or be subverted. What a woeful thing will it be, if thou by thy life hast given a just occasion to drive men off from godliness; They were coming on, but thy conversation drove them back. It is true, when wicked men do wickedly from their own corrupt hearts, take an occasion to be offended at God's ways, as some did when they heard Christ preach, saying, It was an hard saying, who can bear it? And from thence took an occasion never to follow Christ more, John 6. 60. then the guilt of such men lieth at their own door; They are offended where there is no just cause; it's Scandalum acceptum, not datum. But if thou dost by any sinful and unwarrantable practices alienate men from Religion, make them think the worse of godliness for thy doings, then remember that dreadful sentence of our Saviour, Woe be to that man by whom offences come, Matth. 18. 7. This is likewise called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Your good conversation in Christ. A Scripture-conversation is a conversation in Christ, that is partly by the rule and guidance of Christ. We live not according to the course of the world, not according to the lusts of men, but as Christ hath commanded, so we live; and then partly, because by Christ's blood we do obtain this life, he hath redeemed us from our former evil ways, he hath purchased a liberty for us: and then partly, because our life is terminated in Christ, and we do objectively propound him in all our ways, as Paul saith, Galat. 2. 20. I live, yet not I; but Christ liveth in me; Christ is the principle or author, Christ is the means and way, Christ is the finisher and end of this life.  
In the next place, let us consider; What goeth to make a man's conversation 
What is required to a good conversation.  godly, that we may say, it is not some sudden motions, or transitory workings, but his conversation that is according to the Gospel. For if some particular good actions at some times were enough to make a man godly, than the way to Heaven would be no longer a narrow, but a broad way. Now in this description you must not expect a metaphysical or punctual decision, of how many actions go to make a man's conversation: So that if he come up to such a number, yet if he want one more, than it cannot be called his conversation: but we must understand it morally and in a large sense. Briefly therefore to a man's conversation there is required as the foundation of all.  
First, A principle of regeneration, to be made a new creature. There must be spiritual life, before there can be spiritual motions and actions. So that 
1. Principles of grace.  if men are brought sometimes to what is holy, by external motives, because they have godly parents, godly Magistrates, godly Governonrs, as Joash all the while Jehoiada the Priest, and his Uncle lived: This cannot be called a man's conversation; there is not a new nature within, but outward motives prevail with him, and thereupon as they ebb or flow, so is there a variation and change in his practices.  
Secondly, There must be a predominancy in his heart and affections to what is holy. Christ must be his treasure, he must love him more than any 
2. A predominancy in the heart to Christ.  thing in the world, than father, or mother, or life itself. For if the soul be not thus principally fixed on him, when that which is dearer, and more loved, doth suggest itself, than they leave Christ. This is plainly seen, Matth. 13. in those hearers who believed for a while, and brought forth some fruit, but then when persecutions did arise they fell off, than these seeming vines became thorns.  
Thirdly, There must be an actual improvement of those habitual principles 
3. Actual Improvements of grace.  of grace that are within. For though a man have never so much grace within, yet if it be not improved by outward exercise, we cannot call it a godly conversation: and therefore it is a vain thing for men to appeal to the goodness of their heart, and their good meanings; for the conversation is more to be believed than all these. There must then be these streams as well as the fountain; we must show our faith (as you heard) by a godly conversation; so that this relateth most to the exercise of grace, though it presuppose the fountain and root within.  
Lastly, To our conversation, There are required pure and heavenly motives, 
4. Pure and heavenly motives.  that we do holy duties for holiness' sake; That we follow Christ for Christ's sake, not for loaves. The old Rule is, A quatenus ad omne valet consequentia; He that doth a godly duty, because godly, will do all godly duties. As the fire, because it burneth naturally, it burneth in one country as well as another: Thus a Christian, because carried out purely and naturally (as it were) to the things of God, doth own them every where, in all places, in all companies. That which is godliness at one place, and in one company, is godliness in another. Only we must necessarily take along one Caution, lest we condemn all the generation of the godly for hypocrites. A man's conversation is godly, though in many things he faileth by common infirmities, though in all things he cometh short of that perfection which is required of him: Yea, though for a season through prevailing temptations he fall into, and lie in some grievous sins. David's conversation may be called godly, he was a man after Gods own heart. And Peter's conversation may be godly, though he had such a foul fall: So that infirmities, yea sometimes gross sins fallen into through urging temptations, cannot be said to make a man's conversation wicked, when the general inclination of the soul is set for that which is good. It is true, he that doth customarily and habitually sin, he is not borne of God; neither can a regenerate man sin so, as the Apostle speaketh, 1 joh. 3. 9 Every swoon or fainting is not death, yet such having the seed of grace within, will as Trees that seemed to be dead all winter, because there is life in the root, at last revive and flourish when the spring of God's grace shall draw it forth. This is necessary; lest the Doctrine of a godly conversation seem only an Idea, like Tully's Orator, and that it cannot be found any where in the world.  
In the last place, let us see what profitable Uses may be drawn from this truth. 
Whose conversation is not holy notwithstanding some good things in it.  And  
First, Of Instruction, who are to inform themselves, their conversation is not holy, notwithstanding some good things may sometimes be found in their lives. And  
1. Such who in fear of death only, and in times of sad dangers do call upon the Lord, and cry out of their sins. Is this your conversation? Do ye ever thus, but in some times of exigency? It is greatly disputed, Whether a deathbed repentance can ever be sincere? The Socinians are too rigid, denying the salvation of such persons, because they have no time to show forth good works in their conversation. But as this may be too rigid, so on the other side, Austin, and others put it greatly to the doubt, Non dico damnabitur, sed nec dico salvabitur, then is the conversation holy, when in all conditions, rich or poor, sick or well, living or dying, thou dost diligently seek the face of God.  
2. Such cannot plead for an holy conversation in the world, Who are only such in some companies, and in some places. Many of the Nations became jews for fear of them. Thus if thou because the company thou art with is religious, or in the place where thou livest, godliness is owned with credit, than thou wilt also do as they do, talk as they talk: This is not thy conversation. Paul was godly in all the places of the world, even at Rome, and where he was in the greatest danger. Lot was righteous in wicked Sodom. It is not with a godly man, as they say of some Trees, in one Country they bring pleasant and wholesome fruit, but if transplanted into another soil poisonous and destructive: So he in some places speaketh for godliness, and in other places to laugh and deride it. This is not thy conversation.  
3. Neither can such pretend to a godly conversation, Who only with Herod do sometimes gladly, or with Saul obey in some things, but rebel in other. If it were godliness for godliness sake, than thou wouldst zealously set upon all the duties of godliness, great as well as little, self-denying, as well as more grateful and pleasing. Yea the more godliness, still the more desire and delight after it. If a drop be so precious, what would more plentiful drink of it? By what reason I am godly thus far, jam bound to proceed further.  
In the next place, let it be an Use of Exhortation, to look to godliness in your conversation; it lieth there as well as in your hearts, in duties, in professions. By this the Gospel is adorned, by this Religion is honoured, by this many others may be brought home to God, and glorify him for beholding thy pure, holy and unblameable conversation. It is a sign grace hath deep rooting in thy heart and affections, when it's made palpable and visible in operations: It's by these fruits that we must judge of trees. The hypocrite would be applauded as much as the godly. Gifts and parts would be exalted, as grace, were not our conversations to be the true touchstone herein; but above all things look to the purity of thy intentions in thy whole life, that alone maketh regular and uniform; without this thou wilt cry Hosanna to Christ at one time, and crucify him another. It's observable, that though a multitude did leave their own Towns and houses, outwardly showing much affection towards him, yet our Saviour chargeth them with carnal motives in all that they did, john 6. 26. Verily, verily, I say unto you, ye seek me not, because ye saw the miracles, bus because ye did eat of the loaves, and were satisfied. Verily, verily] This sacred asseveration Christ useth in matters of high concernment; and here it is, because the Capernaites did not perceive this carnal frame in themselves, therefore doth he express it the more vehemently. Thus Austin complained in his time, Vix quaeritur Jesus propter Jesum, Jesus is scarcely sought for Jesus sake. So difficult is it to be sincere in our conversation.   

SERM. XCVIII.  
Of God's Presence with the Ministry, how it renders the People inexcusable.  2 COR. 1. 12. And more abundantly to youwards. 
WE are now arrived at the close and last particular of this verse, wherein is contained the ground of Paul's comfort, from the testimony of his conscience. As the former particulars did declare his conversation, with the manner of it, universally without restriction or limitation to times, persons, or places, so this last clause is added to affect the Corinthians the more, who listened too much to false Apostles, from his peculiar conversation to them, it was more abundantly towards them, then to any other in the world. Not that Paul was less sincere, or less faithful in other places; but only there were more outward effects and demonstrations of it towards them, then to others. So that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth denote the abundance and overflowing evidences of the power of God in his Ministry towards them. And this comparative may be taken both intensively, his carriage towards them was fuller of love and compassion, fuller of care and diligence to them than others, because they were in greater danger, and under more temptations. As also extensively, there he had laboured more, continued longer, and the power of God had been more successful in his Ministry amongst them. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some render amongst you; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Beza showeth the phrase used so out of Demosthenes. Others render it towards you, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Apostle hath this expression, 2 Cor. 2. 4. That ye might know the love which I have more abundantly towards you. The like is also applied to Titus, in reference to them, his inward affection was more abundantly towards them, 2 Cor. 7. 15. If you ask, Wherein this greater abundance of Paul's sincere conversation was seen to the Corinthians, more than to others? Expositors give in several particulars. chrysostom, and others following him, make it to be in this, that he preached the Gospel freely to them. Here saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He went beyond his bounds, condescending to their infirmity. Now concerning this fact of Paul's receiving no maintenance from these Corinthians, though he did from others; and pleadeth he might also by right take off them, alleging the plain Ordinance and Institution of Christ, 1 Cor. 9 13. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. There is a twofold controversy, the former is started by the Papists, who from hence held the Doctrine of Counsels, as also of supererogation, that a man may do more than he is commanded, as they say Paul did in this case. The later is from others, who from hence decry the maintenance of Ministers, and that they are with Paul to continue in some vocation, to maintain themselves and family with; but because here it is supposed only, and afterwards in the Epistle it is professedly owned by the Apostle, and insisted upon, we shall refer it, till God give opportunity to consider it in its proper place. 2 Cor. 11. 7, 8, 9 Others they understand this greater abundance in respect of the length of that time, he continued amongst them. For ye may read that Act. 18. 10, 11. Paul continued there a year and an half at Corinth, which was a great space of time, considering how his Apostolical Office required of him the visiting of other Churches, and planting also the Gospel, where yet it was not received. They had therefore time enough to see his whole deportment, to observe that he was no fraudulent impostor, that he did all things for their own good, not seeking himself. 3. Some refer it to the great success and wonderful power, that God did put forth in, and with his Ministry; for so God telleth him that vision he had there, Act. 18. 9, 10, Be not afraid Paul, for I am with thee, no man shall hurt thee, for I have much people in this City. So that this was a great conviction that Paul's Ministry should work such a mighty change among a people so proud, so rich, so glorying in parts and humane learning, as they did: This was the hand of God. Lastly, It may refer to his love towards them, which he seemeth to express to them more than others, and therefore speaketh of it, 2 Cor. 2. 4. yea he reproveth them for their ingratitude herein, 2 Cor. 12. 15. I will very gladly be spent for you, though the more abundantly I love you, the less I be loved. Now the reason why Paul was thus affectionately carried out towards them more than others, was because of the dangerous temptations they were in by false Apostles; these came with enticing words, pretending much love, and also observed strictly every passage of Paul's life; so that it behoved him, as to walk with more circumspection, so also to express his hearty love towards them, seeing they were in such a weak and uncertain condition. Even as Aristotle observeth, The affections of parents are most carried to those who are the weakest, and most infirm. And thus much for explication. From the words we observe,  
That the more evidences and demonstrations a people have had of God's presence 
The more evidently God's presence hath been with the Ministry, the more inexcusable is the unprofitableness of the people under it.  with the Ministry, the more inexcusable will they be, if they do not profit thereby.  
The longer you have enjoyed the means of grace, and the more powerfully God hath manifested his presence therein: If still thou persist in thy rebellion and opposition to God, the greater will thy condemnation be. The Apostle doth much press this upon the Corinthians, as a special means to preserve them from revolting, 2 Corinth. 13. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but mighty in you; and thereupon biddeth them, Examine themselves, whether they be in the faith, or whether Christ be in them, or not. And if so, they must needs acknowledge this to be the fruit of his Ministry. Oh it is an high aggravation of a man's wilfulness to sin, when he cannot but be convinced, that the Minister doth his duty, he dischargeth his Office, he hath informed me fully of my dangerous estate, yet for all that he will go on in disobedience! We read of the Apostles pressing this likewise, 1 Corinth. 4. 15. with much earnestness, Though you have ten thousand instructors in Christ, yet have ye not many fathers. He was the first that through the grace of God, begot them a new from their former impieties. So that the more good a people have received by a Minister, the more they stand obliged still to follow his Doctrine. Our Apostle dealeth in this Argument also with the Galatians, Chap. 3. 2, 3, 4. This would I learn of you, received ye the Spirit by the works of the Law, or by the hearing of faith? He appealeth to what they had found experimentally by the preaching of the Gospel upon their own souls: and would they who had thus begun in the spirit, end in the flesh? Our Saviour also telleth the jews concerning John, They did once rejoice in his light for a season, John 5. 35. At the first, while his preaching and life was new, before he came throughly to convince them of their hypocrisy and wickedness; and then when they saw his preaching was against them, and that he was not a man for their carnal interest; they who once rejoiced in him afterwards reproached him, and said, He had a Devil.  
But let us amplify this point in several particulars.  
First, The longer time a people have enjoyed a faithful Ministry, the 
1. The longer time a people have enjoyed the means of grace, they'll be more inexcusable, if they answer not Gods expectations.  more inexcusable will they be, if they answer not God's expectation. A great part of the world sitteth in darkness, and have nothing of this spiritual light arising upon them; They have had no Prophet amongst them, to warn and admonish every man to forsake his evil way. If therefore God hath fixed Pastors and Teachers amongst us, who continually inform us of our duties: How great will our condemnation be, if we shut our eyes against light? Though thou dost not account the years, yet God doth; he taketh notice of the precise time, that he hath been calling and inviting of thee, to come in, and submit unto him. We see this notably in that Parable, Luke 13. 7. Then said the Master to his Vine-dresser, Behold these three years I come seeking fruit on this figtree, and find none. It is but three years, and yet this is accounted a great matter; their unprofitableness, though they had but three years' trial was so heinous, that there is a command to cut down the tree, as that which cumbreth the ground. What cause then hast thou to fear lest such a sentence pass upon thee, who hast not only for three years, but many three been dressed and pruned, and yet continuest barren? How should you number every Lordsday? How should you account and set down every Sermon? For though you let them pass, yet God will not. Thus we have God complaining concerning the people of Israel, mentioning the exact time, they had been froward and rebellious against him under his gracious dispensations, Psal. 95. 10. which is also also alleged by the Apostle, Hebr. 3. 9, 17. They saw God's works forty years in the wilderness. What a long time was here to convince them, to humble them under all these wonderful works which God did before their eyes, yet God complaineth, that these forty years, they did only grieve God by their sins and provocations? And is not this the sad case of too many? May not God say forty, yea fifty and threescore years; Ye have grieved him every Sabbath-day, because not reform or changed by the Word? Remember this therefore, the longer that the Ministers of God have continued with you, the more is all excuse taken off from you, if ye repent not.  
Secondly, The more faithful and diligent the Ministers of God have been 
2. The more faithful the Minister is, the more in excusable will the people be.  by public preaching and otherways, to convert you from all your evil doings, the greater will your account be, if ye be negligent about your souls. Indeed people may have a Ministry, but because a lazy corrupt one, because a superstitious or profane one; men are encouraged more thereby in their wickedness. And although this will not free a people, they shall not think to escape by laying the fault upon their blind guides; for rather than their bodies should starve, they would break thorough stony walls, and go far before they would be famished: So if people were sensible of their souls undoing by such a Ministry; if they lived where the famine of the Word is, they would wander from sea to sea; and from the North even to the East, to look the word of God, as you have it, Amos, Chap. 8. 12. Though I say, the people will not be acquitted, they shall die and be damned in their sins; yet God will require their blood of such Idol-shepherds, Ezek. 33. 8, 9 But as it followeth there, If they be faithful shepherds, if they do warn every wicked man, and yet they will go on in their evil way, than such faithful Ministers have delivered their own souls, and the people's blood will lie upon their own head. The more pains then, and the greater labour that the Ministers of God have taken to reduce men from their evil ways, and yet thou continuest unreformed, the greater will thy confusion be: Their study, their Sermons, their prayers, their sweat, their weariness, will all witness against thee at that day. We may see this notably fulfilled in Christ himself, that great shepherd of our souls, Matth. 11. 20. It is there said, Then began he to upbraid those Cities, wherein most of his mighty works were done, because they repented not. Woe to thee Corazin, woe to thee Bethsaida, etc. And thou Capernaum which art exalted unto Heaven.— By this we see, the more abundantly Christ had discovered his willingness for their salvation, and they refused him, the greater woe did belong to them; yea it would be worse with them at the Day of Judgement, than the Sodomites, the vilest of men, whom God destroyed with such a sudden and terrible destruction.  
Thirdly, The more success that the Ministry hath had, where thou livest, the 
3. Where the Ministry is more successful, the impenitent are more inexcusable.  greater change and conversion it hath made, and yet thou continue the same profane person thou wast, the greater is thy guilt. When it shall be a converting Word to others, but not to thee; an enlightening Word to others, but not to thee: Oh do thou tremble under thy condition, lest God hath given thee up to a spiritual judgement, that no preaching, no Ministry, no, if Angels should come from Heaven, or men raised from the dead, yet they should do no good upon thee. If there be but one man, or woman in a Parish, that can bless God for the good their souls have got by the hearing of the Word; this person will arise at the Day of Judgement against thee, than God will say, Why was it not a converting Word to thee, as well as him? Why did thy neighbours hear and tremble, reform and tremble, but thou didst not?  
Now the success of a faithful Ministry may be seen in these particulars. 
Wherein the success of a faithful Ministry is seen.   
1. To enlighten thee, to instruct and teach thee in the ways of God. For this end they are called Lights and Teachers. Observe then, if there be not many that have got knowledge in the truths of God, when thou art ignorant how many by thee do know the principles of Religion; the Ministry hath been instrumental to awaken them: so that those who were ignorant do now understand: this will condemn thee, who livest in thy sottish ignorance.  
2. The success of the Ministry is seen, In the conversion and reforming of men from their evil ways. To turn swine into sheep, weeds into flowers, as we read of three thousand converted by one Sermon that Peter made. If then, God hath blessed our labours in this kind, though it should be but to one man in the Congregation, this will be a testimony against you. Was not he once profane, as thou art? Did not he follow all excess of riot, as thou dost? Did not he deride and scorn at the power of godliness, as thou dost? but now he is wholly altered, now he dare not do the things he once did: Now he crieth out, Oh such a Sermon struck to my very heart, such a passage was like a thunderbolt! Why then is it that thou dost not follow such a man, and do as he doth? He would not be the same worldling, the same profane person he was once for a world. Oh remember this man's conversion, this man's change will be a testimony against thee!  
3. The success of the Ministry is not only to give spiritual life at first, but to quicken up, to edify and to cause to grow up more and more in godliness; that you may not be a people always in low principles, that you may not be babes always, but be more spiritual, and greater proficients in godliness than formerly. Thus our Saviour prayed, Joh. 17. for the Disciples already converted, that they might be more sanctified. And here again is condemning matter to those who stand at a stay; yea it may be go back, and fall off from their first love. Oh lay this to heart? Seest thou not how such and such, that did but lately look towards Heaven, have overgone thee? they have more knowledge, more grace, more life and vigour than thou hast. Certainly this maketh thy case the sadder; they are planted by the same waters thou art, hear the same Sermons, receive the same Ordinances, and yet are far more fruitful than thou art.  
4. Another particular wherein the successful efficacy of the Ministry doth appear, is, To antidote against errors, to preserve from giddiness and wantonness in matters of Religion. This great effect of the Ministry the Apostle taketh notice of, Ephes. 4. 14. where it is said, God gave gifts to men, Apostles and Pastors to his Church, that henceforth we be no more children, tossed up and down with every wind of dóctrine. This implieth, that before the Ministry came, they were tossed up and down; but now it must be no more so. This also will speak terrible guilt to some; who are fallen off from the wholesome truths of God, who have left their own steadfastness, being carried away with the error of the wicked. For those who have been preserved and confirmed by the Ministry, will be a testimony against such Apostates.  
Lastly, The word of God preached, though it may not throughly reform, yet it doth sometimes restrain men from sin. Sometimes it maketh them with Felix tremble; at other times with Agrippa, almost to become a Christian. Oh let such remember those times. You have felt the word of God like fire in your bowels; you have found it to be like a two-edged sword within. Know that all those relent and troubled agonies of soul, will be a condemnation one day. The Word preached hath more abundantly worked upon you than others, though it hath not yet obtained a full and perfect change upon thee. Thus you see, wheresoever the word of God hath appeared more abundantly in any one particular in that respect, the greater is the aggravation of those men's sins, who have not thereby been reform.  
Let us proceed to the Uses. And  
1. This may aggravate the sin of all those who are now departed from the Ministry and the Ordinances, who are so arrogantly puffed up with a supposed perfection, that they think they need not either hear or pray, as if all fullness did dwell in them. Now to these men we propound this Question, How came you at first to that light, to that knowledge you have? How came you at first out of your profaneness? Whence was it that your consciences were awakened once? Was not all this at first by the Ministry! If there be any good in you, did you not receive it from these streams of God? Why then is it that you depart from us? Why is it that you despise what once you embraced? Certainly our Ministry hath had more of God's power and presence to you-wards, then to many ignorant profane persons: but this maketh your sin greater.  
Use 2. To instruct us, how inexcusable all they are, who live now under Gospel-light, and yet are not reclaimed from their evil ways. For though one particular Ministry may have more of life and power than another, yet wheresoever Christ is faithfully preached, there is the strongest argument that can be used to bring you to God. All that do now refuse us preaching, refuse Christ speaking from Heaven, as the Apostle argueth, Heb. 12. 25. This is more than to refuse Moses, or the Prophets, yea than Angels, as Heb. 2. 3. And therefore the Apostle propoundeth this Question, How shall we escape, if we neglect so great salvation, which at first began to be spoken by the Lord, and afterwards was confirmed by others, God bearing them witness by signs and many wonders? So that now the things of Religion cannot be more abundantly confirmed to you than they are; you are not to expect more powerful means to convert you, than have been used; and this will make Hell seven times hotter for all ungodly and profane persons, who are so under these Gospel-dispensations.   

SERM. XCIX.  
Of the convincing Nature of Godliness in Ministers, and private Christians.  2 COR. 1. 13. For we write no other things unto you, than what you read or acknowledge, and I trust that you shall acknowledge even to the end. 
THe Apostle having formerly asserted the sincerity and holy simplicity of his conversation, and that more abundantly to the Corinthians; lest this should be a vain, boasting of himself, and that in giving testimony of himself, that would not be valid, or sufficient: He doth in this verse appeal to the very consciences of the Corinthians likewise. So that not only the testimony of his own conscience, but of their consciences also, must needs justify him. And indeed this is a good demonstration of that uprightness which is within us, when we can appeal to the consciences of others. For although men, especially such as are prejudiced and alienated from us, may suffocate and smother as much as lie in them, that they have any such convictions of our integrity, yet secretly their consciences cannot but bear witness to us. The matter then wherein he doth appeal, as it were, to their own consciences, is set down in the beginning of the verse, For we write no other things unto you, etc. There is one expression in this passage, that hath much perplexed Interpreters, and made them go different ways; it is, that we write no other things unto you, than what you do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read; so we translate it, and likewise many others. Now this is wondered at by some, yea by Calvin accounted, Nimis fligidum, ne dicam ineptum, saith he, in loc. It is too frigid and absurd, to make this the sense, I write to you no other things, than what you read, etc. For who doubted of that? And how could any man read otherwise than he wrote, saith Musculus? Estius also doth confess, that the rendering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye read, did cause great perplexity to Expositors; and therefore showeth, that Theophylact, when he could not satisfy himself about that sense of the word, did run to another. Yet there are learned men, that endeavour to make a good sense of it, though it be translated [Ye read:] For Beza, though he taketh notice of what Calvin saith against it, yet followeth this translation, and would make this Paul's meaning, That he did not write cunningly, artificially what they did read in the plain letter of the words that he did write, he had no equivocations, nor intended any delusions by his words. Cajetan in loc. he maketh this expression to refer to the former Epistle, and also to this part of the second which we are now upon, We write no more now, than what ye have read formerly. Therefore some render it in the preterperfect tense. Others they make the general sense to be this, Our words, and our actions do agree, we write no more than what may be read, and acknowledged by all. Though these interpretations may pass very well; yet because the expression is not so full and proper to say, We write no other things, than what you read, I shall rather go with those, who say, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it many times signifieth to read, yet it doth also, to take notice of, to know, to remember, etc. Indeed I find it not in this sense used in the New Testament, but constantly for to read; yet Varinus, he maketh it to signify as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To know, to call to mind, to remember, to be convinced of a thing. So that the meaning is, We write to you no other things, than what you know, what you remember, yea what ye are experimentally convinced of. And thus it differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which followeth, and signifieth more. For a man may know, and remember, yea and be convinced of many things, which yet through some corruption within, he will not acknowledge: for that is, when we do with a ready and willing consent approve and own such a thing. The Pharisees were often convinced about Christ's Doctrine, yet they would not acknowledge it. But the Apostle attributeth both these to the Corinthians: for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered [Or] Erasmus suspects it crept in for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which things. Vorstius preferreth that reading, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so paraphraseth, If so be you do acknowledge; but there is no necessity of this.  
From the words thus explained, we observe,  
That a godly convincing life in a Christian, especially in a Minister, is 
A godly convincing life is of great advantage, specially in a Minister.  of special advantage for many excellent effects.  
Every Christian, and much more every Minister, are by their lives and examples so to convince, that others may acknowledge, verily God is with them, verily the Spirit of Christ dwelleth in them. This is no more, than what our Saviour expresseth, Let your light so shine before men, Mat. 5. 16. that they may see your good works, and glorify your Father which is in Heaven. Some make this exhortation given to Christians in the general: Others to the Ministers of the Gospel in particular. However by this we see, that God cannot bear mere titles, names and opinions, unless there be an holy life accompanying of them; he saith, That they may see your good works, not titles, not professions, not your ceremonious, and instituted worship, but good works; good works than are necessary; but such as flow from men enlightened by the Gospel-truth. Many mistake about good works, not knowing what the nature of them is; and than Christ showeth the end of these good works, That they may glorify your Father which is in Heaven; not that they may glorify you, and honour you. We are not to do good things for applause and esteem; neither doth he say, that ye may merit a reward in Heaven. Vainglory and merit, with self-confidence, are the end why pharisaical men cause their light to shine before others; but the Evangelical Christian, he doth it, That God may be glorified.  
But let us cause the light of this Doctrine also to shine before you. And  
First, We are to know, That godliness and exact holiness hath a convincing 
1. Godliness hath a convincing and converting effect with it.  and converting effect with it. The sincere practice of it doth awe and conquer the conscience, even of the vilest men. Godliness is the image of God. Now when God created man, in that he gave him dominion over all the beasts of the field, they stood in awe of him: And thus where the image of God is repaired, there it hath a convincing work upon the conscience of the most beastly men. Thus it is said of Herod, though a King, who had command over John Baptists life, as the event showed, yet he feared John, because he was a just man, Mark 6. 20. As the lustre of the Sunne-beams do dazzle the Owls and the Bats eyes: Thus doth the lively expression of holiness even amaze the most profligate sinners; neither is this the less true, though wicked men rage, blaspheme and raise all manner of calumnies against such who walk uprightly, for in the midst of this madness their conscience is still awed and convinced. So that this doth discover the excellency of a godly life, that it breedeth a reverential awe, it maketh the consciences of men secretly to own such, and to wish that they were as such, and that their latter end might be like theirs.  
Secondly, Although a godly life be thus necessary in every Christian, and especially 
2. The efficacy of the Ministry depends not upon the piety of the Minister.  in a Minister, yet the efficacy of the Ministry, and sacramental administrations, doth not depend upon the holy life of a Minister, no more than the Papists say, it doth upon a Minister's intention. This was a Donatistical error of old, so much opposed by Austin, that the wickedness of a Ministers life, did frustrate the work of the Sacraments. Certainly Christ's promise is made to the Office, and to the right administration of the Ordinances; neither can the evil life of the Minister make void Gods promise of presence to his own Ordinances, where people come in a prepared and holy manner. This our Saviour seemeth fully to confirm, Mat. 23. 23. where he directed his hearers, To hear the Pharisees and Scribes, because sitting in Moses his chair, and to observe what those teachers should bid them observe and do; but (saith he) do not after their works, for they say, and do not. This Text doth confute two sorts of men; first, Those of the Roman party, who make use of this against the Protestants, as if it were their sin to depart from their Bishops and Pastors, though it be granted they superadded many superstitious and corrupt doctrines, which we would easily yield unto: if as the Pharisees sat in Moses his chair; so they did in Christ's chair. For this phrase denoteth two things: 1. A lawful Call and Office. 2. True and sound Doctrine; our Saviour did not mean they were to do every thing the Pharisees said. For at another time he bid them, Beware of the leaven of the Pharisees, which was their doctrine, Mat. 16. 6. But his universal expression is to be limited to the subject matter, while they did teach what Moses commanded. But we deny that the Roman Bishops have Christ's chair, either in respect of their Office, or their doctrine. Again the second error which this Text doth confute, is the extremity of those, who because of some corruption in the Ministers, do wholly cry down the Ministry itself, or out of their opposition to what is bad, will not receive that which is wholesome and good. Our Saviour being to reprove the Pharisees in a most sharp way, as hypocrites and blind guides, knowing how apt people are to run from one extremity to another; doth therefore advise them, that so far as they keep to Moses his doctrine, so far they are to be attended unto, though by their ill lives they destroy all. Thus hungry men will eat the meat provided for them at the feast, not considering whether the Masters of the feast do eat or no: Yea though they do not, yet they will not forbear; or as Chrysostom, Men that dig for gold, will gladly take their fullness of that, although the ground that yieldeth it, be barren and unfruitful in respect of grass and flowers: But I cannot say all that is to be said on this point. Therefore  
In the third place, Though the efficacy of Ordinences dependeth not upon the godliness of him that doth administer, yet all such dispensers can have no comfort from 
3. Yet such Ministers as are not godly, cannot expect comfort from God, nor acceptance with him.  God; neither may they expect acceptance from him, while they live in their iniquities. Mat. 7. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils? Yet you read of that terrible denunciation towards them, Depart from me, I know ye not. It is a very sad thing to consider how much Christians will rest on titles and names, upon Ordinances and external duties, thinking these will carry them to Heaven, though otherwise full of impiety. The Apostle James argueth against this position that faith without a holy conversation will save, as if it were a Doctrine plausibly received. Certainly in Austin's time it was so universally entertained, that a right faith would save, though separated from a godly life, that he doth warily, though sincerely sit himself against it. As it is thus with Christians, so also with Ministers and Officers of the Church, how apt are they to be confident, and to be puffed up, because if they have a true Call, Church-government and Order according to Christ's Institution? not so diligently attending to the strict and holy practice of godliness, as they ought to do. The Apostle speaketh notably to this point, 1 Cor. 5. 6, 7. where he taxeth them for their boasting in many Church-priviledges, when impiety was not censured amongst them, Your glorifying is not good; They gloried in their teachers, they magnified their abilities and gifts; but saith the Apostle, This is not good: All this is vanity as long as wicked men are suffered amongst you. So that you see, neither parts or gifts, nor divine Institutions and Officers in the Church of God, without godly and holy lives are matter of any true and solid comfort. Therefore we cannot pass by that serious and holy observation which Musculus hath upon this passage of Paul's encouraging himself, not from his Apostolical office, not from his miraculous and extraordinary gifts, but his sincere conversation. The Catholical corruption of the Church came in, when this pestilence had infected the Officers of the Church, that they did not think it so much material, how they had their conversation in the world, so that they kept faithful to the Roman Sea. And would to God (as he goeth on) these vanities did not prevail in those Churches, which are freed from Antichristianism; and this poisonous root (saith he) is not a little watered of those, who cannot speak of the dispensation of the mysteries of God, unless they often inculcate, that it is not so material how the Minister liveth, so that Christ's Institutions are exactly observed. Thus he, adding more also to this point. This is enough to show, That the Reformed Churches are not to rest upon their Reformed Doctrine, Reformed Discipline, unless also the lives of all in their respective places be commensurated to the rule of God.  
In the fourth place, When we speak of a convincing holy life, that may be understood two ways, either, 1. Potentially, such as is apt to convince, and of its 
4. A godly life is convincing, either potentially or actually.  own nature tendeth thereunto. Or, 2. Actually and eventually, which doth so convince, as that it draweth out an acknowledgement, when they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This distinction is to be observed; for the former many times is without the later. Even as the Sun is in itself most visible, and yet to a blind man it doth not enlighten him: so it many times falleth out, that godly Ministers and godly Christians do live convincing lives; so that they will be a testimony at the day of judgement against all impenitent sinners, and yet the world will not acknowledge this. It is plain in Christ; whose life could be every way way more convincing than his? What sin could they charge upon him? He was not even as the best Ministers of God are, so subject to infirmities, to rashness, to passions, to worldliness, or any other evil; and yet for all that his Ministry and life did not so actually convince many of his hearers, as that they did acknowledge him to be the Son of God, the true Messias, and Saviour of the world. Some indeed did acknowledge him, but the Pharisees and Sadduces, these said, He was an impostor, a blasphemer, and therefore they put him to death, as judging him a false Prophet. Thus you see that there may be a convincing life, and yet for all that men will be obstinate and malicious, hardening themselves against the duties required of them. 
What are the causes that make godly lives oft not convincing.   
Now it is good to take notice of some of those causes that keep men from being convinced that such Ministers, or such people walk in the ways of the Lord, and therefore we are to walk in their steps: As  
1. Prejudice and prepossessed principles already received, whereby we stop the ear like the Adder, and will not hear the voice of the best charmer and wisest. Thus 
1. Prejudice.  it was with many of the Jews, they had a tradition that no good, no Prophet could arise out of Galilee; They expected a Messias that in a temporal pompous manner should deliver them from all external bondage, and therefore they would not be convinced by any thing that Christ did, or said.  
2. Corrupt and earthly affections, when our hearts are set upon any worldly or 
2. Corrupt affections.  self-interest; This will keep us from being convinced, though Angels should come and preach to us. Thus the Pharisees they were moved by self-respects, if they should yield to Christ, their applause, their gain would quickly perish. And no doubt such clay as this lieth upon the eyes of many men, that seeing, they do not see; knowing, they will not be convinced.  
3. Mistake about the nature and way of godliness, may keep many off from being 
3. Mistake about the way and nature of godliness.  convinced. I shall instance only in two principles.  
1. When men do judge nothing Godliness, but what is exactly perfect: And therefore if they see Ministers or Christians subject to any infirmities, this hardens them in their impieties, they see such men have failings. If this were a good principle, no godly man in the world (except Christ, in whom all fullness did dwell) had a convincing life. Was there any Prophet, or an Apostle that had not some failings, that did not pray for the pardon of sin; If we say we have no sin (saith John in the name of the most holy) we deceive ourselves, and have no truth in us, 1 Joh. 1. 8.  
2. Another false principle that keepeth from convincing, is, When we think godliness lieth in the actual abdication and renouncing of all earthly, worldly things. It is true, in our afflictions we are to have these things, as if we had them not. There is to be an habitual preparation of heart, to leave all, when Christ shall command. It is true, We cannot serve God and Mammon; the love of the Father, and the love of the world cannot consist together; but the love of God, and the use and possession of these things may. Now by this error many Papists are not convinced of the holiness that is in reformed Churches. Why so? Oh, say they, you have no Monasteries; you have no public places for religious persons; you have no votaries, that part with their earthly substance, and vow a life of poverty, your Ministers marry, and have children. Thus the Papist is not convinced, because he mistaketh about godliness; and not only they, but many deluded persons amongst us, are offended, because Ministers take maintenance, provide for their families; as if this were against godliness, whereas the neglect of this would be to offend to God.  
Use of Exhortation, to all Ministers and private Christians, to study for convincing lives. The more power and conviction is therein, the greater is Religion honoured, the more is God glorified; the easier is the conversion of others, and the more is the mouth of profane men stopped. Consider not only what is lawful, but what is convincing; especially take heed of such actions, or a life that is the contrary; scandalising, offending, and causing Religion to be the worse thought of by thy means.   

SERM. C.  
'Tis Perseverance that is the Crown of Holiness.  2 COR. 1. 13. And I trust that you shall acknowledge even to the end. 
THe Apostle having declared, that he had his testimonials, not only from his own conscience, but theirs also: he further addeth, that he trusteth this will hold and continue. For it is nothing to have hopeful beginnings, and afterwards to revolt from all again. Blossoms without fruit will not answer God's expectation.  
Now this his hope is expressed in this last clause of the verse, I trust you shall acknowledge, even to the end. To the end] that is, say some, fully and perfectly, opposite to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in part, mentioned in the next verse; or else as it is used several times for the end and utmost of a thing; as Christ is said, John 13. 1. To love his to the end. And 1 Thessal. 2. 16. Wrath is said to come upon the jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to the end, as some expound it, who are against the jews National conversion. But it may be understood of the heaviness and quality of the judgements which are inflicted upon them, being so great that they cannot be more. Or else it may be interpreted of that end, which God hath appointed for the judgements which are to come upon them, till which end be accomplished, there is no possibility of escaping that wrath, which is upon them. When the Apostle saith, He trusts they shall acknowledge to the end, some understand it wholly of Paul, as if his meaning was, My conversation hath hitherto been acknowledged by you to be sincere and upright, and I trust in God, that by his grace he will so preserve me, that you shall never see otherwise by me. I hope, by the assistance of God, always to keep up this integrity of life. Others understand it of the Corinthians, I hope as you do acknowledge us, so notwithstanding all the calumnies and subtle endeavours of the false Apostles to draw you away from me, yet you will persevere and continue in your right judgement concerning me.  
We may very well take in both together; for the latter doth necessarily suppose the former; they could not continue in their acknowledgement of his integrity, unless Paul also did persist in his uprightness.  
Now in that Paul saith, He trusteth (viz.) in God, that he shall be thus preserved: you see the humble and holy frame of his heart; he doth not put confidence in his own strength, in his own gifts and graces, but alone in God; which might teach us, That though never so godly, yet we are to depend upon God alone for our perseverance in the way to Heaven. But we have already spoken to this in the general, That it's the property of the godly to acknowledge the grace of God towards them in all things. We shall therefore pitch upon another, which floweth from both the interpretations joined together, viz.  
That hopeful beginnings in the ways of Religion, are not enough without 
An hopeful beginning in holiness, is not enough without perseverance.  a faithful perseverance therein.  
It is not enough for a man that runneth a race, to set out at first with all speed and swiftness, unless also he hold out to the end. Neither doth it avail a Traveller to get up betimes, and to begin his journey with all haste, if afterwards he loiter, or come back again. Now this falleth out too often very sadly in our course of Christianity; many that were once first, are now last: Yea are now nothing at all, but turned clear out of the narrow way, into the broad way that leadeth to Hell and destruction. Thus the Apostle upbraideth the Galatians, Galat. 3. 3. For beginning in the Spirit, and ending in ●he flesh; are you so foolish, saith he? It is the greatest folly that can be. For hereby all our former zeal, all our bypast activity for God is forgotten, all is in vain, Have ye suffered so many things in vain? as it followeth in the next verse. And again, it is extreme folly, because we part with God for sin; with Heaven for Hell, with honey for gall; we lose our sweetness and fatness, to become briers and brambles, that are fit for nothing but to be burnt.  
To enlarge this, consider,  
First, That a man who doth first set upon the way of Religion, who will 
1. A man that would set upon an holy life, must first look to his foundation.  become a Disciple of Christ, must above all things look to his foundation well. He must have a special care that he layeth a good beginning, otherwise though he may make a glorious show for a while, his fall at last will be very great and terrible. Therefore our Saviour knowing the hypocrisy and inconstancy of man's heart, doth much press this point, and that to such hearers, who did show exceeding great zeal and forwardness in following after him. witness the Parable of the several kinds of grounds that received the good seed, Matth. 13. and Luke 8. The difference between the good and bad lay in this, that one had a good and honest heart, wherein the word of God had deep rooting; The other had only a superficial work, and therefore when hardship came, could not endure. So likewise the Parable of the foolish and wise builders, Luke 6. 47. is expressly to this purpose, that none should please themselves in hearing of the Word, in public duties and profession; but look to their foundation, to observe what all their duties and expressions are built upon. For what is built only upon a Rock will endure, when storms and tempests shall arise. It is necessary to instance in some of those particulars that will thus qualify our beginnings. For as in diseases, yea and in sins, the Rule is, To look to the beginnings; So in another sense, it is good counsel to observe, what was the first beginning that ever brought you into the ways of God. How came you to leave off what was formerly done by you, and to appear in a contrary way? For in some sense we may say here, not dimidium, but principium est plus toto. And  
First, We are to look to our motives, whether they were temporal, external upon some outward advantages; or whether holy and spiritual. Christ had many followers, because of the loaves. There are many that know Christ after the flesh; that come with the petition of Zebedee's children, Grant that we may sit in thy Kingdom, one on the right hand, and another on the left, thinking Christ's Kingdom would be outward and glorious. Now such as these will never continue: It is but painting, and near the fire it will melt: It is but the morning-dew, when the Sun ariseth it will vanish away. Oh then above all things look to thy motives! Consider what it was that brought thee off from thy former ways? Was it from beholding a spiritual excellency in Christ and holy things? Was it for godliness sake? Then because Christ is the same, and godliness is the same, thou wilt also be the same; but if to get the favour of men, to get wealth, to obtain paces of credit and profit, than thou art but a meteor compounded of terrestrial materials, and so wilt be tossed up and down, as any wind driveth thee.  
A second thing necessary to look to in thy beginnings, is to see, That the workings of God's Spirit make impressions deep enough, that it have full rooting. For Matth. 13. and in many other places, we read of many common gifts of God's Spirit bestowed upon men, whereby they may make very hopeful beginnings; they may be furnished with excellent gifts and abilities, so as to be able to work miracles; they may taste of the good word of God, they may be enlightened, they may believe, they may receive the Word with joy; and are not these great and rare things? How few are there that attain to thus much? They have not that common illumination, nor those transitory affections, whereby we may say, they do for a season rejoice in the light. When therefore we begin to take the first step to Heaven, we are to consider whether we have any more than the common breathe and inspirations of God's Spirit, whether we have more than gifts or abilities, more than some bodily ravishments or ecstasies. For all these do not necessarily infer the new creature, o● a divine nature within us. Indeed we could not have these things without the assistance of God's Spirit; and therefore when carnal and natural men are partakers of these, they admire them, they take these for grace, they never had such workings upon their souls before; there is a vast difference in themselves, as they find, between what they were once, and what they now feel; and this maketh them very secure and confident; but because a good foundation, was not at first laid, therefore many of such a frame of spirit going no further, do greatly apostatise, and are more taken with their opinions, experiences and apprehensions, than Christ dwelling in them; they are affected with them, and not renouncing all, go out of every thing, that Christ may be exalted, and they debased.  
Thirdly, And I will instance in no more, It behoveth those who are beginners in Christianity, deliberately and seriously to consider how much it will c●st t● be godly. They are not only to look to their motives, but to the nature of such duties as they must be continually exercised in. For when a man findeth that the way of godliness is a more self-denying, mortified way, a more opposed and persecuted way than he expected; this maketh him to be offended, and he is ready with Judas to betray Christ for a piece of silver; or with Esau, to sell his birthright for a mess of pottage. Our Saviour speaketh fully to this, Luke 14. 28, 29, 31, 32. where pressing those who are to be his Disciples to these great and difficult duties of hating father and mother, and life itself for him; Yea to take up his cross, and to follow him: No more for ever to own any object, as the chiefest delight of his soul, but Christ; he illustrateth this by two similitudes, one of a builder, who if he be wise, will consider what expenses he is able to bear, before he setteth upon it, lest his folly be known to all: And another of a King going to war, who will first consider what his strength is; and whether he be able to meet his adversary or no. Thus it ought to be with every one that will profess the name of Christ: How come you to to do it? Have you seriously considered what it is to be a Christian indeed? Can you hate all, leave all, if Christ require? Can you part with your lusts, your pleasures and profits? If you could have these, and Christ too, than the way to Heaven would not be so difficult, than many would be saved. But this is that which maketh so many apostasies, so many revoltings and scandals in the way of Religion, that men come on a sudden into the profession of Christ, either for education only, or the national example, or some external encouragements; and then when they meet with harder brunts than they looked for; when they see Christ will have them to be godly in good earnest, to be self-denying indeed, else they shall not be owned by him, than they discover [that Insipientis est dicere, non putabam,] the language of the unwise, I did not look for this, I will go back into Egypt again, rather than endure in this wilderness. Thus you see that a man's beginnings in Religion is all in all: It is not so much to ask, Doth he pray, doth he hear, doth he walk otherwise then he did? But what was the cause of this? How cometh it about that he doth so?  
Hence the second particular to clear this truth is, That true, solid, and sincere 
2. Sincere beginnings are the cause of perseverance.  beginnings are the cause of our perseverance and continuance in what is holy. Wheresoever a principle of supernatural life is infused, Whosoever is borne of God; The man who hath the fear of God put into his inward parts, this man will be preserved, that nothing shall either totally or finally separate that soul and Christ: So that good and true beginnings, will be sure to have holy and comfortable end. That place shall suffice for the present, John 10. 27, 28, 29, 30. My sheep hear my voice,— and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand, etc. To say they may by their own negligence throw themselves out of God's hand, is to thwart the comfort intended there for true believers. For if the Devil, or wicked men could not make them to perish, yet if they should do it themselves, if the grace of God did not keep back their own corrupt inclinations, as well as keep off the Devil, they should remain in continual perplexing fears and uncertainties. Where then the foundation-stones of this spiritual building are truly and sound laid, there no tempests can wholly overwhelm, though they may cause terrible shake; and therefore perseverance is not the condition upon which the truth of grace depends, but it is the effect of it; that is, we are not to say (as Arminians do) If you persevere in believing, if you continue in loving of God, than this will make your grace effectual; then this will make you to be sincere and not hypocrites. For if so, then till we die, we cannot have any true ground of comfort, because we know not how irrecoverably we may fall off from Christ, before that time come. And this is to thwart the general torrent of the Scripture, who calleth upon the people of God, To rejoice, and to have peace with God, as a Father; and to encourage ourselves from the present state of grace we are in, so that we shall never be deprived thereof. Perseverance then doth not make our grace to be true, but true grace maketh us to persevere, as the wheel runneth round (which is Austin's comparison) not that it may be round, but because it is round. It is true, our Saviour saith, john 8. 31. If ye continue in my Word, then are ye my Disciples indeed; not that this made them so, but because this would declare and manifest them to be so.  
Thirdly, Therefore it is not enough for the grace of God once to put us into 
3. Therefore the grace of God is not only necessary to begin, but also to continue holiness in us.  a state of holiness, and then to leave us to ourselves; but it is necessary that we should have his constant quickening grace, to enable us to hold out to the end. Christ is not only the Author, but the finisher of our faith, Heb. 12. 2. And therefore we have the godly so often praying, that God would keep them, that he would teach them, that he would increase their saith, that he would not lead them into temptation; which necessarily suppose, that the same grace of God, which began the foundation, must also build up all, and finish whatsoever is begun. It is not then from ourselves, or from the nature of grace, as if it were not amissible: Adam, and the apostate Angels are a clear instance to the contrary; but from the assistance and help of Christ without us.  
Lastly, Though perseverance to the end be thus the promised effect of God's grace, yet that doth not exclude, but include an holy fear, lost we that stand 
4. Perseverance promised, doth not exclude, but include fear, watchfulness, and diligence.  should fall; a diligent working out of our salvation with fear and trembling; a constant watching over our hearts, and a daily keeping down of our body, lest after we have appeared so long in the ways of Christ, we afterwards turn aside into the Devil's paths. For there are sad instances in Scripture of such, who in outward appearance were eminent in the Church of God (as Judas was) but having not a sure bottom, and neglecting such means, which Christ required of them, they became sad scandals in the Church of God, for their fall was great.  
Use of Exhortation, Not to rest upon what we have been. What though so many years thou hast appeared a Disciple of Christ? For if the foundation was not well laid at first, one time or other there will be a breaking upon thee. What moved thee, what prevailed over thee to become a Disciple of Christ at first, and be moved hereunto? because if thou continuest not in the good way thou didst begin in,  
1. Thy revoltings will do more hurt, than ever thy hopeful beginnings will do good. Thy later end will more offend God, more scandalise Religion, than ever thy former zeal could exalt it. Oh what a sad thing is it to be a destroyer of what thou didst once build up!  
2. Remember the folly (as you heard) that is in doing so. For godliness is the same, Christ is the same, Heaven is as good as it was at first: Why then should it not be so to thee? What art thou weary of gold for dross and dirt? Is it better to lie roaring in hell, than to be blessing and praising of God to all eternity?  
3. This maketh thy condemnation greater. Those profane wretches that never set their face towards Heaven, that have continued in that wickedness, which of old they were accustomed unto, these will meet with more easy punishment than thou shalt. The Apostle Peter speaketh terribly to such a man, 2 Pet. 2. 20. If when they have escaped the pollutions of the world, they are again entangled and overcome, the latter end is worse with them than the beginning. Better never have known the way of godliness, better never have set thy hand to the plough, then to look back again to thy former lusts.  
4. The anger of God even in this life, doth break out most dreadfully upon such, blasting their parts, cursing them, that no fruit should grow more upon them; giving them up to abominable lusts, and to such an obstinate, senseless heart, that they are never able to recover again, as appear, Heb. 6. 6. Oh pitiful and wretched, who are thus cast out from God, and the good thoughts of those that fear God   

SERM. CI.  
Of the mutability and changeableness there is in the Affections of the best Churches, to their spiritual Guides and Officers.  2 COR. 1. 14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours, in the day of the Lord Jesus. 
THe former part of this verse containeth a reason, why his hope is so steadfast concerning their perseverance in acknowledgement of him, viz. from what hath been past, what they have done already, they had acknowledged him, and therefore hopeth they will. Hence chrysostom readeth this passage, before the last clause in the former verse: He maketh those words [I trust you shall acknowledge even to the end] to follow these words. But why doth the Apostle say, You have acknowledged us in part? Chrysostom attributeth it to his modesty and humility. For being to say, That they did acknowledge him to be their rejoicing: Lest this should seem pride and arrogancy, he addeth, in part. Others as Grotius relateth it to the persons acknowledging, in this sense, that part of them, some of them did so. They were not all carried away with the delusions of talse Apostles: Some did keep their integrity and sound judgement. And thus it is used, Rom. 11. 18. Hardness of heart is happened in part to Israel, which is not to be understood of the hardness of heart, for the Jews were wholly delivered up to that; but of part of them, yea the far greater part; yet sums Jews were converted, and did believe in Christ; but it is far more probable to interpret it of the acknowledgement itself. Though they did not so fully as at first acknowledge him, yet since his former Epistle to them, and diligent information of them, they began in some measure to recover out of their error, and so in part entertained better thoughts of him, than before. So that it is like that expression, I know but in part, 1 Cor. 13. 12. though there it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rather like that, 2 Cor. 2. 5. where Paul saith, He hath not grieved me, but in part; and Rom. 15. 15. I have written more boldly to you in part; and Rom. 15. 24. That I may in part be filled with you; in which places it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This expression than doth not relate to the first time of the Corinthians acknowledgement of Paul, which was in their conversion from their Heathenism, for than they did wholly and universally receive him; but to the time of their repentance and recovery out of those decays in their affections towards him, which by the false Apostles had been procured, they began to be something awakened, they saw they had foolishly given ear to other teachers; and now being thus in their recovery, Paul to encourage them that they may acknowledge him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both to the end, and fully and perfectly, not in part only, doth take notice of this acknowledgement. We see then here the inconstancy and unsetledness of these Corinthians; at first none but Paul; he was their father, afterwards through the eloquence and humane persuasions of false teachers, they began to despise Paul, to leave him, to admire others. But when Paul by his Epistle had severely and throughly dealt with them, informing them of several errors and vices that were amongst them, than they begin to apply themselves to him again; and this indeed was the good hand of God, that they did not wholly apostatise, but their withering love to Paul did begin to flourish again. From whence observe,  
That the best Churches are full of mutability and changeablenesses, of affections 
The best Churches are full of changes in their affections to their spiritual guides, though never so faithful.  to their spiritual guides and officers, though never so faithful.  
What fault could these Corinthians find with Paul? Was he not the first instrument used by God to bring them out of that miserable darkness they sat in? Did not they find the mighty power of God going along with his ministerial labours? Did not their own experience inform them of the great good they had got by him? Yet we see that afterwards the plausible eloquence and subtle crafty insinuations of false teachers had brought Paul wholly out of request, he was contemprible. They began to question his Apostleship, and to argue against his office. Thus you see what levity and fickleness may be even in good men. This was Paul's case with other Churches likewise, which maketh him so apologetical in commending his office and call, because they compelled him thereunto, he was forced thereunto; it was not his own credit and glory that he stood upon; he could be contented to be despised by them; but his Office he was bound to vindicate. For this was for their own good, their own souls might perish, if they miscarried herein. Let us instance only in the Church of the Galatians, Paul is put to an amazement about them, Galatians 1. 4. I marvel you are so soon removed from him that called you, unto another Gospel. So soon removed.] How quickly may false teachers demolish that which the faithful Officers of Christ have been many years with much zeal and diligence building up? Tares sown by envious persons will quickly come and overgrow the wheat. Hereupon Chap. 3. he showeth their folly by many convincing and piercing arguments in falling off thus from him; and Chap. 4. 15. puts them in mind, that they had other thoughts of him once. Paul was once a blessed man, and his preaching blessed preaching; Where is the blessedness you once spoke of? Yea he saith, their affections were so vehement and hyperbolical, That they would have plucked out their eyes (their dearest and tenderest part) and have given them him, if this could have done him good: yet how quickly did these boiling affections turn into ice? They will receive other men's doctrines rather than his. And if we see the Apostles of Christ that had their call immediately from him, that were furnished with a large measure of the Spirit, and enabled to do such wonderful miracles before their eyes, may come to be contemned and vilified, and that by their own people, who had once so highly honoured them: No wonder if ordinary Pastors and Officers do often meet with such entertainment in the world. Yea, was it not thus with Christ himself? Did not he find the gross mutability of the people, when one while they honour him, crying Hosanna, and at another time, Crucify him? If they do thus to the green tree, will they not much rather to the dry? And shall the servant be above his master?  
To enlarge this, Consider, 
1. It is an imbred corruption for all inferiors to be mutable to their inferiors   
First, That it is an imbred corruption in all inferiors, to be mutable and changeable to their Superiors. Wise men do observe this mobility in the people, even to their best Governors, so unthankful and ingrateful are people by nature. Is not this plain in Moses? What a faithful Governor had he been to the people of Israel; like a tender father, he even carried them in his arms; God had honoured him exceedingly before their eyes, working many miraculous mercies for them by his means; yet how often did they murmur against him? which was a great sin, because as Moses telleth them, Exod. 16. 8. Your murmurings are not against us, but the Lord. Yea they are ready to fall off from Moses, and to make themselves a Captain, that they may go again into Egypt. Thus the people also dealt with David, when they were in bitterness of spirit for the loss of their wives, they spoke of stoning David. Among the Heathens there are plentiful examples of this unthankful mutability; Camillus and Themistocles, with others; which made the latter say, when they had cast him off, after all the good service he had none for them, That they did with him, as beasts do, in a storm run to a tree to shelter themselves, and when that is over, they fall a browzing on it, and breaking the boughs thereof. How many of their famous Worthies have the Heathens banished most ingratefully, and then in their necessities entreated them to come again? Which made one wise Roman say, when persuaded to enter upon some public design for the common good, but dangerous, deny, saying, Why should wise men venture themselves for fools? The Athenians were impetuous to put Socrates to death, and after he was dead, than they were grieved and impatient, till they had destroyed those that were the Authors of it. Now if it be thus in civil affairs, no wonder if there be more changeableness, and more ingratitude in Church-matters. For in the faithful discharge of our spiritual office, there we directly oppose the natural inclination and love of men to their sinful pleasures; we deal chiefly with the inward man, and the matter we propound for the Doctrine of it to be believed, is wholly transcendent to their humane apprehensions, and the goodness of it is altogether supernatural; Yea contra-natural, take man in his sinful naturals. Hence it is that spiritual governing is far more difficult than civil; men being more willing to receive what maketh for their bodily good and welfare, then for their souls and spiritual estate.  
Secondly, This inclination to changeableness and mutability in matters of 
2. This inclination to this changeableness hath more temptations in great than small places.  Religion, hath greater temptations in rich and famous Cities, than in villages and small parochial places. Now Corinth (as you heard) was a famous and rich City, eminent for trading, yea and for earning and gifts. Hence Paul doth in none of his Epistles, so much debase the wisdom of the world, endeavouring to exalt Christ above all things, as in his Epistles to these Corinthians; and it seemeth they did a bound with many excellent gifts and abilities, as the Apostle many times witnesseth. Now this was their snare and temptation; this made them proud of their knowledge; this made them admire gifts more than grace; this caused them to make parties and factions; some cried up one teacher, some another: So that their wealth and gifts did prove a great temptation to them; and by this means Paul came to be undervalved. Thus it falleth out many times in great and populous places, where are variety of Ministers, and of gifts, and a people raised up in knowledge and wealth; it is very hard for them to keep in a constant, real esteem of sound and soulsaving truths; but with the people of Israel, to be weary of Manna, to desire even garlic and onions above it. The Gospel was at first preached and planted in Cities, and their Churches were first constituted, it being a long time ere the little villages in the Country did receive the Christian faith. Hence to this day (say some) we call Heathens Pagans, à pagis, from villages, because they did last of all receive the Christian faith. But then they have this advantage, that they are freed from those many temptations that are in the Churches of Cities; for they having not many Officers, nor hearing variety of gifts, are not so tempted to be always lusting after some new thing, as in the forementioned places; yet for all this they have the same corrupt inclination; and if they have not the temptation brought to them, they will seek out for the temptations: and hence many villages are quickly poisoned with corrupt and erroneous ways. For the Devil he goeth up and down roaring, to seek whom he may devour, whether in Cities or villages.  
Now let us consider of the Causes which make such a change and alteration, 
What are the causes of this changeableness  and that many times in those who are very good, or at least apparently so. And  
1. This ariseth from the fickleness and inconstancy that is in many men. There are few that profess Religion, that do obtain to a sound mind, that are well 
1. Inconstancy and fickleness.  rooted in the first principles of Religion; They content themselves with general and confused apprehensions, and therefore can speak of those things, which yet they have no clear understanding about. Now how can such straws and feathers as these, but be blown away with every wind of doctrine? It is the Apostles expression, Ephes. 4. 14. implying, that it is childishness, levity, want of a serious, weighty and solid judgement, that maketh us leave the faithful Ministers of God, and greedily run after false teachers.  
2. An overhasty and unadvised receiving of the Ministers of the Gospel, before we well consider what we do. For thou who receivest a man to be the Pastor 
2. An overhasty receiving of the Ministers.  of thy soul, thou must not look that he should come down to thee, but thou to him: I mean, you must not expect that he should comply with you in your lusts, in your sins, in your superstitions. But on the contrary, that you will readily submit to whatsoever he shall from the word of God make known to you. It is unreasonable to look that a Minister should go from his Commission; he hath not a magisterial, but ministerial Authority; he cannot make virtue, vice; or vice, virtue; he cannot make the way to Heaven broader than it is; he may not dispense Ordinances, otherwise than according to the order of Christ: and if so, judge whether is more reasonable, that you yield yourselves to Christ's commands, or we comply with your unlawful ways? Certainly we cannot come off to your principles; we shall be damned, if we do. If I please men (viz. in sinful things) I should not be the servant of Christ, Gal. 1. 10. said Paul. And we must with Elihu profess, Job 32. 21, 22. We know not to give flattering titles, in so doing God our maker would soon take us away. If it be thus with us, that we are bound up; and you on the contrary are commanded to come out of all evil ways, and receive the good word of God from out hands, than it ought not to be any offence or staggering unto you, if you find us out of God's word, enjoining those things which the corrupt nature of man is against. But this many times maketh a great change in a people; they expected that the Ministers of God should comply with their ends, their lusts, and then they would never alter their affections from them; but when it proveth otherwise, than they did never so much advance and exalt, as they will afterwards condemn and vilify. This was plain in John's hearers; his strict life and unusual conversation made them come into the wilderness to see him; they rejoiced to see such a Prophet that was of their own, and therefore they flocked after him, John 5. 35. They did for a while rejoice in his light; but when they saw he gave testimony to Christ, and would not be a Prophet to serve their ends, than they railed on him, and said, He had a Devil.  
3. Curiosity, and an itching affection after new things, doth make us very changeable. An ill stomach must have variety of sauces; and what we are used 
3. Curiosity.  to, is apt to breed contempt. It is a brand upon the Athenians, Act. 17. 21. That they spent their time in nothing else, but to tell or hear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some new thing. This is a dangerous disease in a man's soul, not to love and delight in sound and known truths, but to affect things that were never heard of before; some new Religion, some new expression, some new notion. Oh pray to God against such a sinful distemper 〈◊〉 it hath been the undoing of many souls. Do you like the Sun the worse, because every day it riseth upon you? It is the same Sun, and yet you are not weary of it: no more ought ye to be of divine and holy truths.  
4. Sometimes mistakes about the Doctrine they deliver, maketh them change 
4. Mistakes about the Doctrine delivered.  their affections. Some speeches are hard speeches, they take offence at some expressions; and this hath altered many, when the fault was in their understandings, not in the Doctrine delivered. Thus it was with Christ himself, Joh. 6. 34, 35. when he said, My flesh is meat indeed, and my blood is drink indeed. Many of his Disciples said, This was an hard saying, who can bear it? and from that time many went back from him, and walked no more with him.  
5. A faithful and conscionable discharge of their duties, in reproving, admonishing 
5. A faithful discharge of the Ministers office.  or setting up the pure ways of Christ, do many times cause men to fly off, and from friends sometimes to become enemies and opposers. This did in part so enrage the Galatians, which made Paul say, Am I become your enemy, because I tell you the truth? Gal. 4. 16. What made the Israelites of old oppose and persecute the holy Prophets of God? Was it not because they reproved them for their sins and false worship, and endeavoured the restoring of his Ordinances accorning to his own primitive and pure institution? This maketh men acknowledge their Ministers but in part; some things they will praise, but other things as much dispraise; and all is, because we are unwilling the Officers of Christ should faithfully and sincerely discharge their duty.  
Lastly, Many times the members of Christ's Church are alienated from their Pastors, 
6. The importunity of deceivers.  by the importunity of such men, who lie in wait to deceive. All the mischief that was done to Paul in this point, it was by false teachers: Nothing hindered so much the comfortable progress of his Ministry, as the subtle stratagems of such wolves in sheep's clothing, they hod a more pleasing taking way with them; they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16. 18. their sweet fair speeches; their insinuating orations, and by this means these glistering serpents crept into them. Again, they pretend much love and compassion to them, it grieveth them to see how Paul seduceth them, how self-seeking and severe he is; as for them they have tender bowels towards them; and thus by this loving pretence they catch them in their snares. Thus Paul, Gal. 4. 17. They zealously affect you, but not well; yea they would exclude us, that ye might affect them. Thus you see what their design was, to take them off wholly from Paul, to exclude him, that so they might have all the love and honour. Thus you see causes that may make people abate or decay in their affections to their spiritual guides.  
Let the Use be, 1. Of Instruction to the Ministers of God, To expect such ingratitude in the world, to look for such ebbings and flow of men's affections in the faithful discharge of their Ministry, every man is a liar, every man is a reed shaken with the wind, if they be not throughly consolidated by grace: Only do thou look thou givest no just occasion of such a change, either by thy negligence in the Ministry, or indiscreet rash actions; and than if they will leave thee, thou hast no more to say, than Christ himself, Will ye also go away? John 6. 67.  
Use 2. Of Exhortation, To you that are people, Is there such a mutable disposition in your nature, so much inconstancy, curiosity and love to yourselves, as to make you hate what you once loved? Then take heed to yourselves, watch against such a disposition. It is an excellent sign to love and delight in old known truths, and not to be weary of them; yea the more thou hearest, the longer thou livest under a Ministry, the more thy heart is affected with it.   

SERM. CII.  
Of the mutual rejoicing which ought to be betwixt Minister and People.  1 COR. 1. 14. That we are your rejoicing, as ye also are ours. 
THis is the Second particular in the Text, and doth contain the Specification wherein this acknowledgement of the Corinthians did consist, viz. That he was their Rejoicing. However some false teachers had endeavoured to take off their affections from him, yet they had acknowledged him to be their Father, and Master, by whom they were faithfully instructed in the ways of Godliness; and for this they did bless God, and rejoice that they had such a Teacher; which was so great a mercy, that few did enjoy the like. Now the Apostle addeth, That this rejoicing was mutual; he did as well rejoice in such apt and obedient Scholars. chrysostom observeth this Addition to be a great Expression of Paul's Modesty and Humility, for that the Corinthians should glory and rejoice in such an eminent Teacher as Paul was; It is no wonder but that he should rejoice in them, who were so inconstant, and so uncertain in their affections to him; yea, who were to be blamed so much in doctrinals, and practicals: This may make us admire. But (says chrysostom, This Paul doth for humility sake, that he might not procure envy, us if he thought two arrogantly of himself, therefore he assumeth them into a co-partnership with his glory and rejoicing, The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth already bear opened: There is nothing difficult in the words, only when Paul and the Corinthians are thus said to be one another's rejoicing, we are to understand, that the Act is here put for the Object of it, as often in the Scripture. Thus rejoicing is put for the Object, Matter, and Cause of our rejoicing; and if you say, We are to rejoice in God only, in the Lord, not in men, that is true, We are to rejoice in God, only as the Author of all our good; yet we may in men, as they are instruments used by God to communicate his benefits to us. Thus a people may rejoice in a faithful Minister, not principally and originally, but secondarily, as the Instrument which God hath made very successful to their souls.  
The Observation than is,  
That it is a most happy and blessed thing, when Minister and people can, 
It is a happy thing when Minister and people can rejoice in one another.  upon just and holy grounds rejoice mutually in each other.  
When the people can bless God for the Ministerial gifts and graces bestowed upon their Pastor; and he again can praise God, that he hath a willing, teachable, and obedient people, ready to receive the Ordinances of Christ in the power and purity of them. This is a rare privilege, Oh there are but few Churches, of which the Ministers may say, as Paul to the Colossians, Chap. 2. That he doth rejoice in beholding their order, and faith in Christ, To meet with a people that are neither ignorant, heretical, nor profane, but willing to walk according to Christ's rule, and his order; this is to see heaven upon earth: The Apostle findeth such matter of joy, not only in those Corinthians, but in many other Churches; For as he had more Labours, more Oppositions, more Persecutions than others, so also God gave him more joy and comefort in beholding the spiritual success of his Labours; for this was the only comefort of his spiritual heart, to see men embrace Christ, and to live worthy of the Gospel, it was not his own Glory, Honour, and greatness, that he aimed at; which is an excellent example to us Ministers of the Gospel, that our Matter of joy should not be any earthly riches, or wealth, any great fame, or worldly esteem, but that we are to win people to Christ alone, not ourselves; Thus the Apostle calleth the Philipians his joy and crown, Phil. 4. 1. and 1 Thes. 2. 19, 20. speaking of his ardent affections to see their face, by way of interrogation, the more emphatically to express himself, he saith, What is our hope, or joy, or crown of rejoicing? Are not even ye? And then addeth positively the same thing, for, or rather, surely, certainly, ye are our rejoicing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a note of reasoning, for then the Apostle would prove Idem for Idem, as they say, but of Affirmation, and asseveration, Ye are our crown of rejoicing. Grotius saith, It is an allusion to Kings, who on their solemn festival days have not an ordinary, but extraordinary Crown to wear, for the greater pomp and glory: Such extraordinary honour would the Thessalonians be to Christ, at the great day.  
But let us consider this in the general, and then amplify it respectively, to Minister, and people. And  
First, The Relation of Pastor and people is by divine Institution. Christ himself hath appointed the Office itself, and the application of it to 
1. The relation betwixt Pastor and people is by divine Institution.  this or that man through the desire of the Church; so that, as Churches are of Gods gathering: They are his creature, in a more special manner than the world is; so likewise are the Officers, and spiritual Guides to teach them, 1 Cor. 12. 28. God hath set in his Church Apostles and Teachers. Thus Act 20. 28. The Holy Ghost is said to set them Overseers over their flock. ●eeing therefore that this relation is built on a Divine Foundation, no wonder if managed according to Divine Rules, that it is the cause of exceeding great joy. These Relations are respectively for supernatural and spiritual ends, and effects: The Minister is for illumination, Conversion, Edification; for the destroying of the power and Kingdom of Satan, as also the establishing and promoting the Kingdom of grace in the hearts of the people: The people also, they are to be matter of encouragement to him; they are to be helpful and assistant in their way, that Godliness may flourish, that the ends of the Ministry may not be frustrated. The Apostle sometimes taketh notice of the great usefulness, and serviceableness even of some women in that kind; For, though Ministers be compared to Light, to the Sun, and Stars, yet in this there is a difference. The Stars give Light and Influence into these sublunary things, but receive no benefit at all from them again; but the Ministers of the Church, even though as eminent as Paul; yet they acknowledge the manifold benefits, and that in a spiritual way, which they may receive from their people again: now then, how happy is it when there is a reciprocal and circular helping of each other, when spiritual guides do convert, edify, and quicken up their people; and again the people do assist, help, and quicken up their Officers; certainly, as spiritual delights are greater than any bodily ones, because the objects are more excellent and useful; so should this mutual rejoicing in our spiritual joy surpass all the delight that we take in our natural and civil relation, neither the delight of a Wife in her Husband, or of a Child in his Father, should be equal to the joy of a people in Faithful Officers: And so, è contra; the Reason is evident, because the effects of this Relation are spiritual, heavenly, and so infinitely transcending all earthly comeforts; and therefore such who find no matter of rejoicing herein, it is because they are carnal, sensual; they abide under the Dominion of their lusts, they never found the Ministry spiritual and powerful to them; They never had the experience of the blessed effects thereof upon their hearts, and then, How can they rejoice in i●?  
3. Seeing that this mutual assistance is appointed by God as a special means to destroy the Kingdom of Satan: Hence it is, that he doth most assault this 
2. Therefore doth the Devil endeavour to make differences betwixt Minister and beople.  endeavouring to make discords, and differences between Minister, and people, That so both the benefit and comefort of such unity might be frustrated.  
It is true, the Devil delights to sow his Tares in every field; therefore in civil estates, in domestical relations, he throweth his Firebrands, and loveth to see all in Passions, and discontents; but especially his design is against those spiritual relations, because the well managing of them doth more immediately oppose his throne of darkness. For this end he stirred up so many falls Prophets and Teachers, whose works was to divide between the people and their faithful guides. And can we think, the Apostles would have written so Apologetically in many places, condescended so much in the ways of Humility, and diligence, to win their affections, but that he knew by such Dissensions, the Devil would enlarge his Dominions? Hence it is, that Calvin upon that place of 2 Cor. 2. 11. Lest satan should get an advantage of us, though he take notice of their exposition, who refer it to the Incestuous person; as if Satan's design was upon that occasion to have him swallowed up with excessive sorrow, yet he doth in a great part relate it, to the Dissension that the Devil endeavoured to make between them and Paul: for if Paul was for the confirming of their love to that person now repenting; but the Corinthians, under a pretence of zeal against sin, should be against him: This would have caused sad Divisions, and so thereby Satan would have prevailed. It is observed, as one of Julian's devilish designs against Christianity, to make a difference between the Christians and their godly Pastors; and therefore he did craftily and secretly pour all the oil he could into such flames, to make them greater: and truly the Instances of such differences, even in the Reformed Churches do give too full a testimony of the Devils labour herein. Should we speak of the Church's troubles at Frankford, though exiled, and under Persecution, The sharpest whereof was between the Flock and their Shepherd; yea, of the hot contention between Geneva and Calvin, and in many other Churches, we may easily be persuaded, that there is scarce any one thing, wherein the Devil goeth more about as a roaring Lion to deceive them, than to break the slaves of beauty, and bands between Shepherd and Sheep, which should make both Minister and people the more watchful and diligent; and also much in Prayer, that God would disappoint all such purposes of Satan, and his Instruments. This may suffice in the General.  
Let us now proceed to the respective particulars: and first, 
How and why may a people rejoice in their Pastor. 1. As the instruments whereby God hath instructed and converted them.   
In what sense, and how a people may rejoice in their faithful Guides.  
And first, They are to rejoye in them as those instruments which God hath used to bring spiritual light unto their mind, and heavenly heat into their heart.  
For this it is the Apostle doth so much insist upon, to convince the Corinthians, That if ever they did believe, if ever they felt any thing of the saving efficacy of God's spirit upon their hearts, it was by his Ministry; and therefore they would be unthankful to God, if they did not take notice of God's special blessing to them by his means. It is true, 1 Cor. 3. we see there the Apostle zealously beating down their factions and Contentions, which they raised by setting up one Officer, and Teacher to the despising of another; and thereupon exalteth Christ only: But yet, though Christ be the principal only, and he alone giveth the increase, yet he granteth the Necessity of the Ministry withal; Paul must Plant, Apollo must water, and these are Ministers by whom they believed, Ver. 5. Although then it be our duty to lift up our hearts to God alone, as he in whom and by whom all spiritual success doth arise to us; yet we are to rejoice in such instruments as God useth. For if we may be glad of such Instruments that cause our temporal comforts and supports: If the Child may rejoice in the father, if an indigent man in him who is potent, and bountiful; no wonder then, if we do cry out, How welcome are the feet of those who bring glad tidings of peace, Rom. 10. 15. How beautiful are the very feet of such? So that it plainly demonstrateth all such to be delivered up to the spirit of slumber and profaneness, or of Error and Heresy, who do not find this cause to rejoice in them, as God's Instruments to their Souls.  
2. We are to rejoice in them because of their works sake, and the Faithful 
2. For their works sake.  discharge of their duties.  
And the more powerful they are herein, the greater ought our joy to be; Thus the Apostle, 1 Cor. 4. 1. Let a man account of us as the Ambassadors of God, and Stewards of Christ. Thus the Apostle also commandeth 1 Thessal. 11. 13. To esteem very highly of those who are over them, and admonish them, and that for their works sake. Though they do admonish and reprove you, which is as unpleasing to a sin, as salt to a sore; yet you are to esteem highly of them, This requireth not only external respect, but cordial and Internal, and this must be for their works sake. Many times a people may glory in the Abilities, in the Learning and admirable gifts of their Teachers, thinking that thereby they surpass other Congregations; This is a vainglorious thing, too often seen in great Cities; but the Apostle saith, it must be for their works sake, because they do faithfully and powerfully lead you into the paths of Eternal Life. Thus, as David esteemed the word of God above gold and silver, because thereby he was forewarned from sin; The spiritual, and holy commands of God not enduring any sin, made him thus in love with it; So it should also be with our people, they should delight and rejoice in the Ministry, because it is efficacious against sin, because it enlighteneth, it converteth, it destroyeth the works of the Devil; so that this particular discovers the Profaneness and impiety of such men, who rejoice most in such Ministers as are either lazy and negligent, or that are dissolute, and carnally humouring men in their evil ways: These they boast in, and rejoice in; they account none like them. Thus God of old complained of the people of Israel, that they loved such who did sow pillows under their arms, and encouraged the hearts of those that were wicked; but made those sad, whom the Lord would not have made sad, Ezek. 13. 10, 22. How miserable are such a people who rejoice in the greatest judgement that can befall them? Rejoice not in this, but weep and mourn rather, when those who should deal faithfully with thee, do flatter and seduce thee, daubing with untempered mortar: For God will destroy both such Prophets and such a People.  
Thirdly, We are to rejoice in the spiritual success and prosperity of their work. 
3. In the spiritual success of the Minister.   
It is very sad to hear those complaints in the Scripture, Who hath believed our report? and All the day long have we stretched out our hands unto a rebellious people: To have much rain fall upon the ground, and nothing but briars and thorns coming up thereupon. When therefore we shall find that God makes the Ministry a savour of life, and not of death, unto many; this aught greatly to rejoice us, when thou findest it to be a mighty word upon thy own heart, or upon the hearts of others, wherein we ought to be exceeding glad. For, Is there any greater mercy can befall thee, than to have the Word thus a converting and saving Word to thee? Thou mayest admire thy Pleasures, thy profit, thy lusts, and judge them sweet; But know, that the Saving efficacy of the Ministry upon thy soul will be the blessedness indeed that shall endure for ever; and therefore, when you hear men praise a Ministry, admire that; examine what is the spiritual good they have found thereby, what Reformation, what a change hath it made? The Apostle telleth these very Corinthians, 1 Cor. 5. 6. that their glorying was not good: why so? because they did not purge out the old leaven: They did not cast out that wicked person from amongst them; now all this while they gloryed in their able Teachers, they magnified the wisdom and Eloquence of many that preached amongst them; but saith he, your glorying is not good: where is the holy Order, the godly Discipline, the spiritual Reformation, that you should have attained unto by the Gifts and Ministry of your Teachers? This alone will cause us truly and solidly to rejoice.  
Use of Instruction: How impossible is it for men upon true and spiritual grounds to rejoice in the Ministry, unless they have felt some special efficacy upon it in their hearts? They may glory in the parts, in the Eloquence, in the abilities of men, but not for the spiritual success of the work. In Popery they will have their people glory in their Church-Officers because of the external pomp and stateliness they live in, and so they become reverenced for their outward glory: But this is wholly unsuitable with the Scripture-glory, and the Scripture-rejoycing: for this alone will make thee praise God, if thou hast found his Ministers to be the happy Instruments of grace and peace to thy soul.   

SERM. CIII.  
Of the Rejoicing a faithful Minister hath in an Obedient people.  2 COR. 1. 14. That we are your rejoyeing, as you also are ours, in the day of the Lord Jesus. 
THere remaineth the Second part of the Doctrine to be dispatched, which is,  
The Ministers rejoicing upon good grounds in his people.  
For you heard how happy and blessed a thing it was when there was cause for a mutual and reciprocal rejoicing in one another, between Minister and People. For God many times, upon wise ends, doth divide those who should be conjoined: sometimes he sends faithful Ambassadors to a froward and rebellious people, as God in Ezekiel, that the people were briars and thorns to him, and that he did dwell among scorpions; yet he must not be afraid, or dismayed at their looks, though they were a rebellious house, Chap. 2. 6. Now what comefort could Ezekiel have from such a people? They were so many briars and thorns scratching and tearing of him; so many scorpions that had stings: and what danger was it to dwell with such? Sometimes again there may be a godly and holy people, highly prising the means of grace; and yet God set over them dumb or wicked Pastors, that are Idols, and no shepherds. Now when this is so, their is little rejoicing in one another: and if Jehoash, the King of Israel, 2 Kings 13. 9 compared an unequal War to an unequal and unfit Marriage, the thistle in Lebanon with the Cedar in Lebanon, which proved destructive immediately; for the wild beast in Lebanon came, and trod down the Thistle: How much more now is this true in this spiritual relation? When an Ignorant or profane Minister is over a gracious people, than the Thistle is married to the Cedar, but but this cannot hold long; for the Devil, which is like the wild beast, the roaring Lion, he will come, and devour all; so that, what the Apostle speaketh, 2 Cor. 6. 14. may well be applied here, Be not unequally yoked: what communion hath light with darkness? It is then very uncomfortable, when a Godly people hath an unfaithful Minister, or a faithful Minister an ungodly and a froward people; This will make him sadly to bewail his condition, crying out with Isay, Woe unto me, for I dwell among men of polluted lips, Isay chap. 6. 12. This maketh him like Lot to torment his righteous soul by seeing and hearing the wickedness of those he dwelleth amongst, 2 Pet. 2. 8. This is a bitter and sad Persecution: as it were, thou dost not only persecute a Minister by the malicious opposition, and violent courses against him, but even thy ungodly life, that thou wilt not be reform, that thou wilt not hear and humbly receive the word of God; this maketh them grieved, and wearied in their work; This is a perfecution of their righteous souls, as Jeremy said, chap. 13. 17. If you will not here it, my soul shall weep in secret places, for your pride. Thus the wickedness and ungodly ways of a stubborn people are the very heart-breaking of a godly Minister; while they deride, and scorn, his soul mourneth for them; while they revile, and reproach him maliciously, he giveth himself to prayer for them; Even as it is with some tender Father, who hath a Son grievously distracted, and bereft of his wits, while he rageth, and raveth at his Father, while he miscalleth him and striketh at him; The Father stands by sadly affected, weeping, and praying for his child, that he might be brought to his sound mind again. Thus doth a godly tender Pastor mourn over a wicked, scornful, and rebellious People.  
But let us proceed to show Wherein a faithful Minister of Christ hath cause 
Wherein a faithful Pastor hath cause to rejoice over his people. 1. When they are tractable and teachable.  to rejoice over his people:  
And first, When they are a teachable and learning people, very tractable, and ready to receive Instruction. This is a great joy and Encouragement: There are many, who, as they are sottishly ignorant in matters of Religion, so they will continue obstinately therein: They are not desirous and harkening after knowledge; that say with those in Job 21. 14. unto God, Depart from us, for we desire not the knowledge of thy ways. Now it is for want of a true knowledge of God, that iniquity and profaneness doth abound every where; as Hos. 4. 1. Is it not better, and more comfortable to be a Shepherd to the bruit beasts, than to such men; for the Shepherd driveth his sheep into what Pasture he pleaseth, and ordereth them according to his desire: but these, though brutish in knowledge, yet are devilish 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 people's 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 noun day to a blind man? This makes Preaching in vain, and Hearing in vain.  
Now, that you may be matter of rejoicing to your Minister in this respect, 
Motives to knowledge in spiritual things. 1. Consider the Necessity of it.  consider these things;  
First, The necessity of knowledge 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 knowledge of the truth; If they will be saved, they must first come to the knowledge 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 pity poor old blind men, because they are blind against their will, They would use any means to have their sight: but you that are Ignorant, are no ways to be pitied, for it is affected and wilful, 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 grossly 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 knowledge was no better than a senseless stone: and truly this good would you have by getting knowledge, 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 only the necessity, but the usefulness and profitableness of Christian knowledge: By this we come 
2. The usefulness of it.  to know how to please God, how to be saved, how to enjoy eternal life. All are convinced of the necessity of knowledge 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 knowledge 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 knowledge, even to the admiration of others? And God, he useth to bless those, and to increase 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 man's Counsel, to seek for it more than gold or silver, more than any precious treasure, thou wouldst not be such a blind wretch as thou art; Then, saith Solomon, thou shalt understand the fear of the Lord, and find the knowledge of God, Prov. 2. 3, 4, 5. If then thou diest in thy ignorance, and without instruction, which is threatened as a dread full judgement, Prov. 11. 23. blame thy own corrupt, lazy, and wicked heart: now this universal ignorance is the more abominable, because we enjoy the plentiful means of knowledge we have constant Preaching, we have the Word read, and Ordinances administered 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 rejoicing to a ministry, when they are believing of the word of God, and receiving it as God's word, thereby 
2. When people believe and receive the Word as God's Word.  awing their hearts, and captivating the whole man thereunto. For knowledge 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 engrafted in their hearts by faith, saying, This is God's word, how can I go against it? this is the word of God, and not man, that condemneth this sin, commands that duty. woe 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 God's 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 powerful change upon a people.  
Thirdly, Then a people rejoice a faithful Minister, when to knowledge 
3. When they are converted by the Word.  and Faith there is added that complete efficacy of the Word, as to regenerate us, and make us to become new creatures. Even men who yet will lie roaring for ever in Hell, may have great knowledge, and some faith; yet, because not regenerated, not delivered fully from their bondage of sin they lived in, do therefore come short of Eternal glory. Now this is the most noble effect of the Preaching of the Word, that it becomes spiritual seed, to give men a new spiritual life, as well to feed, to nourish them therein, James, chap. 4. 18. Of his own will begat he us, with the word of truth. and John. 17. Sanctify them by thy word. When therefore the Ministers of God do not only become Instructers, but Fathers, as the Apostle saith he was to these Corinthians: this is matter of great joy, Though ye have ten thousand Instructors, yet not many Fathers; for in Christ Jesus I have begotten you through the Gospel, 1 Corinth. chap. 4. 15. This then is a foundation of much indearing comfort, when a people can own their Minister to be a Father to them, and he them for his spiritual children; when by his Ministry they are able to say, I was enlightened, I was converted, I was sanctified. Surely, if Aristotle say, We can never recompense the Gods, nor our natural Fathers; neither are we able to requite our spiritual Fathers. Although as in nature it is observed, that love, though it be fire, yet it doth descend, not ascend; so it is in spiritual relations. Such Ministers who have been instrumental to the conversion of any, do far more rejoice in such a people, than they can in the Minister. Hence the Apostle speaketh most affectionately, in an overflowing manner, 2 Cor. 6. 11, 12, 13. O ye Corinthians, our mouth is open unto you, our heart is enlarged, ye are not streightened in us, but in your own bowels; now, for a recompense in the same (I speak, as unto children) be ye also enlarged. Here you see Paul's heart was more enlarged to them than theirs to his. This then is an unspeakable mercy, when we shall be able to say with the prophet, (though in another sense) Behold I, and the children which thou hast given me, Isa. chap. 8. 18. Or, as it is said of Christ, after all his sufferings for us, He shall see of the travail of his soul, and be satisfied. He shall see his seed, and the pleasure of the Lord shall prosper in his hand, Isa. 53. 10, 11.  
Fourthly, Then are they rejoicing to a Minister, when they are a ready 
4. When they are ready to all duties.  and willing people in all Gospel Duties: when they are his living Sermons, his walking Sermons; when they endeavour to adorn the Gospel by their conversation, when there are no profane persons, no bitter roots growing up amongst them, but a Garden without weeds, a floor of pure wheat without chaff; a net of good fish only; a field of wheat without tares. It is true, there is no such people, no such Church to be expected in this life: But the less weeds, the fewer brambles, the greater joy to the Husbandman. What a glorious commendation doth the Apostle give this Church, 2 Cor. 2, 3. when he calleth them his Epistle to be read and known of all men? Yea he saith, They are manifestly declared to be the Epistle of Christ. O what unspeakable gladness of heart would it be to a Minister to be able to make such an holy boast of his people, That they are his Sermons to be read, and known of all men? we may know what he preacheth by the lives of his people. The Apostle instanceth in one Duty, viz. their Liberality to the poor Saints of God, 2 Cor. 9 13. For thereby they did glorify God, by their professed Subjection to the Gospel. This is blessed, when a people in all Gospel Duties will not cavil, and be contentious, but declare their professed subjection thereunto.  
5. When they are a people willing and ready to submit to the whole Order of 
5. When they are ready to submit to the whole order of Christ.  Christ. To reform all corruptions and abuses; as also, with much Repentance to manifest their sorrow for any negligence and remission herein. These very Corinthians, as they were matter of joy, so also of much trouble, of much trouble, of much sorrow, and Humiliation. Hence he speaketh remarkably, 2 Cor. 12. 20. I fear least when I come, I shall not find you such as I would, and that I shall not be found unto you, such as ye would; and lest when I come again, my God humble me among you, and that I shall bewail many which have sinned already, and have not repent of their uncleanness. By this you see, that though the Apostle had much rejoicing from them, yet he had also much Humiliation: Many did not repent, and therefore put him to more severity than he would. Now than that Paul may not contradict himself, They could not be his rejoicing, and mourning also. Therefore we must either hereby gather that the Corinthians were unconstant, sometimes hopfull and reforming, and afterwards again relapsing: or else this is spoken not in respect of all, but some of them, who did grossly fail in their duty. For if we consult with 2 Cor. 17. there we shall see the Apostle wonderfully affected with the joy that he had by seeing the good effect of his former Epistle upon them; for thereby they did set upon Church-order, they purged out the old leaven, they manifested much godly sorrow, indignation and zeal, and every way endeavoured to approve themselves unto Paul, and this did so exceedingly rejoice him, that he saith, Vers. 4. Great is my glorying of you, I am filled with comefort, I am exceeding joyful in all our tribulation. In the midst of all his troubles this rejoiced his heart, that they did themselves assist to the casting out of wicked persons, and were exceeding sorrowful for their former negligence herein. Thus then, when a people are ready to observe all the Orders, and Instituions of Christ, this is matter of great joy. But because many Churches have received but half Christ, as it were; hence also their Ministers have received but half joy: Some Protestant Churches received the Doctrine of Christ, but not the Discipline: Some were for Orthodoxy in judgement, but not purity in lives; Some were willing to cast of the Antichristian yoke, but then would not submit to the rod of Christ: And by this means many faithful Pastors have gone to the grave with great grief of heart. Oh it is a sad thing when people are so wilful, as to necessitate a Minister to remove from them, because they will not receive the whole Order of Christ, so that he is limited in his Ministerial Administrations, and cannot do all he desireth. Thus these Corinthians failed also about holy Order, in reference to the Lords Supper, which maketh him begin his discourse about it after this manner, Shall I praise you in this? I praise you not, 1 Cor. 11. 22. There are many other particulars, which rejoice a Faithful Minister, as when they continue from not falling off from the truth, either by false Teachers, or afflictions, (which is so great a matter, that the Apostle saith, 1 Thes. 3. 8. We live, if ye stand fast in the Lord) likewise, when they are a growing people, and do not continue as babes, but are carried unto perfection, and do not stand still, but walk in the truth, 〈◊〉 I have no greater joy, than to see my children walk in the truth, so 2 Epist. Ver. 4.  
Lastly, When they live in accord and Love: when they think the same things, and speak the same things, Phillip 2. 2. Fulfil ye my joy, that ye be like minded, and let nothing be done through strife, and vain glory: But these may suffice.  
Use of Instruction: How much it lieth a people upon so to live, and so to walk, that they may rejoice the Ministers of God: To take heed of that ignorance, of that Impiety and wickedness which may grieve them; and so they shall give an account with heaviness, and not with joy, at the great Day. Though for the present these things are a fable, or a scorn to thee, yet remember, all the Sermons and Admonitions thou hast had, all the pains and studies taken for the Salvation of thy soul, will one day witness against thee. This will make us with sadness and trembling to think what account can we give of such persons at that great Day: we that have prayed for you, preached to you, mourned for you, must then be your Accusers; we cannot help it: The Lord will require your souls at our hands, and then must we say, O Lord, such a sinner, and such a sinner, we have reproved him, we have declared thy will to him, but he would have his lusts though he were damned for them, he regardeth his sins more than heaven, and eternal life. Let us conclude all with that sad and serious place; and oh that it might never out of your heart, but be with you sitting and walking, rising and going to bed, Heb. 13. 17. Obey them that rule over you, and submit yourselves, etc. In which Text is much excellent matter, but I shall touch at it only. First, There is the Sanction and establishment of a Ministry and Pastors over a people; For they are commanded to obey such. Where are they then that cry down a ministry, think it needless, at lest no Institution of Christ? Secondly, Here is established the dignity of Ministers, partly by their Titles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are Guides, Leaders, such as are set over you; and partly in the duty enjoined the people, which is to obey, and submit. The first signifieth obedience, the other reverence and submission, so that they are to yield to the wholesome Counsels of their Pastors, and that with honour to them. 3. Here is the office of a Pastor to watch for the people's souls, so that, if the Honour tempt, here is the Duty and danger which may deter. 4. There is the duty of the people, as you heard, to obey and submit. 5. Here is a Reason of it, They are to give an account of your souls; we are Stewards, and to see that one sheep be not lost. So that the Ministers office is more dangerous, because he must account for himself and many others also; which made chrysostom wonder, if any Guide or Officer of a Church could be saved; but that he speaketh, saith Estius, because of the many evil and negligent ones; otherwise, such as chrysostom himself would be saved. Neither is this Text to discourage good and Faithful Pastors, but rather to comefort them, because God will, in a special manner be with them, and bless their Labours. Now the Apostle showeth, that this is a special means to discourage them, if by their wickedness people so walk, as that they shall render their account with grief. For certainly, if the more they have converted, the greater their accidental joy will be, than the more are damned (though not by their fault) the greater will their grief be. And that we might not think it a light matter thus to discourage and grieve a Minister, either in his Pastoral labours for their souls, (as some relate the words) or when, at the day of Judgement, he is to give an account (as others) he addeth, this is not profitable to you, that is, you will find the loss of this, you will smart for it; God will reward them for their Labours, though ye be damned. Thus God will be avenged for your ingratitude herein. But what people think of these things?   

SERM. CIV.  
Of the great changes that will be in the Day of Christ's coming.  2 COR. 1. 14. In the day of the Lord Jesus. 
WE now come to consider the time, when this mutual rejoicing of Paul, and the Corinthians in one another, will be most remarkable, and that is said to be, In the day of the Lord Jesus. For although he speaketh in the present tense, We are, and you are our rejoicing; yet that is chiefly to be referred to the last day. It is true, for the present he had much joy in them, and they in him; but this was as the gleaning in respect of the Harvest afterwards. Beza, because the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall be, doth render it not in die, but ad diem; as if the sense were, You are kept to be our rejoicing against that day.  
In what sense, Paul is called the Corinthians joy or boast, you have heard, viz. instrumentally, not principally. Therefore Estius stretcheth too far, more than ordinarily he useth to do; when from that expression used by Paul to the Thessalonians, 1 Thess. 2. 20. Ye are our glory and joy; he would justify their practice in Popery, who in their prayers call the Virgin Mary, their life, and hope. For notwithstanding all their subtle distinctions, that is to derogate from the Mediatorship of Christ.  
But to our purpose. This rejoicing in one another, is chiefly to be put forth at the day of Christ. And if you ask, How can we then rejoice in any thing, but God only? Is not the blessedness of Heaven described by this, that we see God, that we enjoy him? So that to rejoice in any thing else besides God, seemeth to be like desiring a candle, when we have the light of the Sun. How can a Minister for example rejoice, in the conversion of such and such persons, when he hath an infinite object of joy, even God himself to delight in? Can any thing be added to that which is infinite?  
To this it is answered, that there is an essential and an accidental joy in Heaven. The essential one lieth in beholding the face of God to all eternity, and this cannot be increased or diminished: But then there is an accidental joy, which ariseth from particular occasions or motives; and though Heaven and eternal happiness doth not consist in this, yet it doth accidentally make us to rejoice in more things. Thus the Angels, though they do see the face of God, and thereby are completely happy, yet they are said, To rejoice upon the conversion of a sinner. And thus the faithful Pastors of God's Church, the more have been converted by their spiritual labours, the greater will their joy accidentally be. Not that this degree of joy or glory is merited by any, as some have thought: for this also is of the mere gift of God.  
The time when this solemn rejoicing shall be, is said to be the day of the Lord Jesus; and as some Copies have it, Of our Lord Jesus. It is usual in Scripture to call the day of the Lord, that wherein he doth work some great mercy and deliverance for his people, or that wherein he doth inflict some eminent and famous judgements upon the enemies of his Church. So that there is the day of his mercy, and the day of his judgement. Now because of the end of the world, than Christ will in a full and complete manner recompense his people, and punish all the ungodly; therefore that is in a more remarkable manner called, The day of Christ. It is true, there are some learned men, that besides the day of Christ's first coming, which was not to destroy, but save; and the day of his second coming, they make a middle one, and that is the day wherein God did punish the jews, and utterly destroy the Temple and City, bringing wrath upon them to the full for their crucifying of Christ, and their other sins. And of this they would understand our Saviour's discourse, Matth. 24. and in many other places, where they are commanded to watch, and to pray, or to be patient and joyful, because the day of the Lord is at hand. That day (say they) when God would destroy Jerusalem, and deliver the believing Jews from the unbelieving and persecuting ones. Thus Grotius the late Annotator, etc. But because this is to go against the common road of Interpreters, we must not have some specious colours, but strong reasons to make us depart from the beaten way. To be sure here, as in many other places, by the day of Christ is meant that last day of his, when he shall come as a King and Judge, to give to every one according to his ways. From whence observe,  
That Christ hath a solemn day, wherein wonderful and great changes will 
Christ hath a solemn day, wherein great changes will be made.  be made.  
Though for the present Paul's joy, and the Corinthians in one another, was not very conspicuous and glorious; yet at that solemn day, than this glory would be no longer eclipsed, but break forth in a marvellous manner.  
Concerning this day, that there is such an one, as also the properties of it, elsewhere is spoken of, in a Sermon on Act. 17. 31. and I shall not therefore meddle in that. My work shall be to instance in some of those remarkable changes, which this solemn day will then make, and how we are to live in reference thereunto. And  
First, Let us take up that for which the Apostle mentioneth it here in the Text, 
1. There will be a great change, as to the comforts of a godly Minister and people.  There will be an happy, and a glorious change, as to the comforts of a godly Minister, and a converted people. Oh the unspeakable gladness of heart that then shall be! When the Minister shall see the success of his labour; when he shall be able to say, Behold my five have gained ten: Behold I, and the children whom thou hast given me. These are the redeemed ones from the bondage of sin and Satan; and then the Lord shall give that comfortable acclamation, Well done good and faithful servant, enter thou into thy Master's joy, Matth. 25. 23. Oh what tongue can express, what heart can conceive, the joy that such a Minister shall have! This day, I say this day, may make him despise all the reproaches, all the injuries and contumelies that wicked men shall put upon him, while they call thee such and such names. Harken to those titles, Come thou good and faithful servant. The thoughts also of this day would exceedingly quicken us up in our studies, in our ministerial labours, so to preach, so to study, so to watch over your souls, as those that have this solemn day in their hearts. Again, this day will make a wonderful change, as to a godly people: How shall they then rejoice in that Minister, and in those Sermons which have been powerful to convert them, and to bring them to that place of glory? Their hearts will then be enlarged: Oh blessed be God, blessed be the time that ever you were a Pastor to us, that ever such and such a Sermon was preached! When you shall see a blind Minister, and a blind people both going to hell together, and you delivered, and that by such a Ministry you enjoyed in your life time: This will fill your hearts up with your rejoicing. Though now a faithful Minister and godly people in their Church-ways may meet with much opposition, much difficulty and discouragement; yet lift up your heads, for your redemption draweth nigh. How pleasant will it be when you are come to the haven, to think of the dangerous storms and tempests you were once in? But this day will make as great, but a sad change, as to all wicked men, who have been as weeds in God's garden, who though watered and tilled, yet bring forth no fruit. Oh the terror of this day to you! Though now no Sermon moveth thee; thou sittest and sleepest while God's word is preached; though now thou goest from the Assemblies to thy sports and pleasures of sin, and there is no more matter made of it: But woe, and a thousand times woe to thee at this day of Christ, when we Ministers, and you people shall be brought face to face; then we shall be your accusers, than every Sermon will accuse you, than every Lordsday will rise up, and witness against you. Oh be not so sottish as to think, all things will continue as they do! Remember there is a day that will make the most profane, the proudest, and the most stupid hearer to be awakened.  
Secondly, At that day there will be a mighty change upon the profane man wallowing 
2. A great change in the profane sinners.  in his sins, and following the pleasures thereof. Then he that pleaseth himself in these lusts, will call to the mountains to cover him, and hide him from the presence of God. What a difference will there be between the man priding himself in his sinful ways, and when he shall hear that sentence pronounced against him, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels? In which sentence every word almost is terrible, Depart from me; they must be separated from God, who is the fountain of life and joy. chrysostom thought this privative part more terrible than the positive. To depart from God, never to have his favour, is worse than those eternal scorching flames of hell. What if for the present such persons of honourand greatness bid thee come to them, if God shall bid thee depart from him? Oh remember, when sin bids thee come, when the world bids thee come, one day God will bid thee depart! Again, that title and property given to such forlorn damned men is terrible, yea cursed, cursed by God, and who then can bless? Cursed] How much better, if thou hadst never been born, then to be in the number of these cursed ones? What if now thou blessest thyself, and others bless thee, thou wilt then be pronounced cursed? Further, the place into which they must depart, is terrible beyond all expression, into fire, and everlasting fire. Fire] Is not that most dreadfulll? Do not your hearts ache and tremble? Do not your ears tingle at the naming of this punishment? But if it be fire, it may be quickly over, the pain may be presently gone, it may quickly consume to ashes. No, it is everlasting fire; after thousands and millions of years, it is still the same, as hot to burn as at the first moment. If God had said, thou shalt lie roaring in hell flames till a thousand years are over, for such and such a sin not repent of, might not this have prevailed with every man, to leave the most pleasant, and the most profitable sin that is? How much more when it is everlasting, when there is no end? Oh the change thou wilt then find upon thyself! Then thou wilt cry out saying, Was my hours pleasure, my moment's profit equal to these eternal torments? Now say, Whether it is better to sin, then to be damned? Are thy lusts equivalent to all the torments of hell? Lastly, That is no little aggravation, Prepared for the Devil and his Angels] You see what companions you must have: As much as you now defy the Devil, you and he must lie down in the same flames. The Devils will have no worse place than thou hast. Now if this be so, What a mighty alteration is here made? The man that like Dives fared deliciously every day, would have a drop of water to cool his tongue, and cannot. Oh that the Spirit of God would convince and assure you of these things! Say, now I am merry, proud, confident: Now I follow my lusts, my pleasures; but will not the day of judgement then make a change? Will not there be a sad difference between my present estate, and that then?  
Thirdly, As to the godly man there will be a most happy and blessed change. 
3. A great change to the godly.  To see a Lazarus wiping his sores, taken up into Ambraham's bosom: What a blessed change is here? The godly man hath his exercises from many considerations. The world derideth and opposeth him; afflictions from God crush him, and press him down: The Devil because he shall not have an hell hereafter, laboureth he may have an hell here; and from within, there are lusts, there are molesting motions to sin, which make him cry out, Oh miserable man that I am! But when this day shall come, what man, though he had the tongue of Angels, is able to declare his happiness? This man that was scorned, is now blessed, and honoured by all the wicked damned ones of the world. Now they cry, Oh that our case were like his! Oh that our souls were as his shall be! Now the Devil is trampled under feet, and thrown into the Abyss, into the deep, where he was so unwilling to go, to receive the full of his torments. Now the spiritual war within, is put to a period, and he doth all the good, in as perfect and full a manner as he can desire to do; his will and his power have the same bounds; he can do what he would, and he can will all that God would have him to will. We read of blessed changes in this world, of Joseph from a poor prisoner in the dungeon, and in danger of his life, to be exalted in the highest place of honour in Egypt, next to Pharaoh himself. Of Mordechai, who was designed to death, and immediately made the man whom God would honour. Of David, from following the sheep, and afterwards driven as a Bird from the mountain, to be made a great King. Yet none of these come up in the least manner to this great change. Hence it is called, The day of redemption, Matth. 24. The day of refreshing and restoring of all things, Act. 3. 19 (for we must not limit that time to the destruction of the jews only, as some do) Yea the godly are to look for, and hasten his coming, 2 Pet. 3. 12. as being the marriage time between Christ and his Church, Therefore the Spirit and the bride say, Come, Revel. 22. 17. It is for want of a lively meditation about this, that the godly at any time sink under any temptations. Is there any evil thou art exercised with, that this day will not deliver thee from? Is it not a day of redemption, never to be in bondage any more, either to sin or misery? Especially the Church under afflictions and persecutions, is to fetch all her comfort from thence: God will turn her sackcloth into robes of honour, her dungeons into heavenly mansions. Should not then the Church sit expecting his victorious coming more affectionately, than Sisera's mother, judg. 5. 28. did his return? saying, Why is his chariot so long a coming? Why tarry the wheels of his chariots? Luther speaking of this hopeful expectation that ought to be in the godly of Christ's coming, endeavoured to affect his hearers from the condition they were in at that time. The Popish party did triumph over the Reformed, boasting, That Caesar was coming with a great Army, that he would presently and speedily vanquish all the Lutherans. Now (saith he) as you see they rejoice, and fill themselves with hopes of the Emperor's coming, so should the Church under all her pressures with the coming of Christ.  
Fourthly, There will be a mighty change, as to men's judgements and apprehensions 
4. A great change in men's judgements and apprehensions of sin and holiness.  over what they have now. There is never a wicked man would for an hour go on in his sins, if he could have such thoughts, as he will have at that day. Oh that we could look upon sin, as we will then look upon it! when God shall bid us Depart into everlasting fire. And certainly, if part of that terror did work so much upon judas, that he throweth away his silver, crieth out, He had sinned in betraying of innocent blood. No wonder if when all the gall of God's wrath be poured into a man's conscience, he than crieth out of his sins, gnasheth the teeth at them, remembreth them with horror, which were once so full of sweetness and delight. Go on then presumptuously thou profane wretch, believe no Scripture, deride at all good counsel: Say, Give me my sins, though I be damned; yet remember this persuasion will not hold always; there will come a day when thou wilt as much loath and abhor these lusts, as ever once thou didst love them. Oh that men could now behold their sins with that horror and indignation, as they will when they shall stand trembling at God's tribunal. Again, men will have other thoughts, 1. About the ways of Godliness. 2. About Godly men. And, 3. About Christ. For false principles and misjudging about these, is that which maketh so many damn themselves.  
To begin with the first, about Godliness; they think it is an hindrance to man; if he were not so just and conscionable, he might swallow down many a sweet morsel which he lets go. Thus men are ready to think they fare the worse for godliness. Oh but when thou shalt see, what that Heaven, what that glory and happiness is, which at that day godliness will give thee full possession of, how quickly will thy thoughts alter? Then thou wilt cry out, Oh it is a man's riches to be godly, it is a man's wisdom to be godly, a man's profit to be godly, though he did there by lose all this present world!  
Again, We are prejudiced against Godliness, because it is not in honour and repute. None of the great men, of the wise men, do much regard it: Men of great estates and birth, think godliness below their greatness; that it is a dishonour, a stain to their reputation to walk precisely and singularly to the wicked course of the world. But in this also that day will make a mighty change; when you shall see, that then godliness is only enquired after. Then the Question will be, How hast thou lived? How hast thou kept thyself unspotted from sin? Then thou wouldst give thousands of worlds for godliness. That holiness and purity thou now laughest at, it will at that day be only in request. At that day there is no difference between Kings and peasants, between the noble and base, between the rich and poor; but either wicked or godly, sheep or goats, that maketh all the distinction. If Alexander plead, he conquered the world: If Craesui plead the multitude of riches: If one saith, he is an Emperor, another he is a Nobleman, a Gentleman, these are absurd pleas at that day. Art thou a godly, an holy man? This only will carry it. Oh then remember, you will have other thoughts of godliness, than now you have! It will be more in request and honourable esteem, than now it is. Whosoever he be that doth evil, though the great Potentates of the world, the Judge will then say, Depart, I know you not.  
Lastly, We are prejudiced against Godliness, because we think it is too strict, it requireth too much of us: It will not allow us those pleasures and delights we might have. Oh but at that day, such a thought will presently vanish; all the labour of my life thou wilt say, is not worthy to one minute of this glory; could I have been a Martyr every day, it would not have been equivalent to this present happiness!   

SERM, CV.  
A further Discovery of the great Changes that will be wrought at the Day of Christ's second coming.  2 COR. 1. 14. In the day of the Lord Jesus. 
AT this great day (you heard) there would be a wonderful change upon the thoughts and persuasions of men, to what they are now. It is not so much, what thy affections and apprehensions are for the present, 
There will be a great change in wicked men's thoughts  but what they be at that day. Especially in three things this Change will be seen,  

1. About Godliness, which hath been dispatched.  
2. About Good men.  
3. About Christ.   
We come therefore to the second, and that is the wonderful change 
2. Of good men, as  that wicked men shall then have in reference to those who live godly, and dare not conform themselves to the course of this world. As  
First, Such who separate themselves from the evil ways of the world, 
1. That they are fools.  They are matter of reproach and scorn; They are judged the fools, and the simple ones, by all that live near them; But at that day, you will have other thoughts, you will then admire their happiness, call yourselves the fools and deluded ones, wishing that it might far so with you, as it doth with them. It is said of those noble Worthies, Heb. 11. 38. That they had trial of cruel mockings. Yea David, though a King, Psal. 69. 12. complaineth, He was the song of the drunkards. Thus you see what thoughts men of the world have of such who fear God; as Michal did David, They despise them in their heart. But oh the wonderful alteration that day will cause, when thou shalt see those who were despised by thee, honoured by God: Those whom thou didst reproach, to be blessed by God: What a confusion will this be to thee? Then you will cry out, We fools and mad men, judged their ways folly and matter of scorn; but with what unspeakable glory doth God honour them?  
Secondly, Another false persuasion they have about godly men, is, That 
2. Hypocrites.  they are Hypocrites, that all they do is not out of love to God, but for ostentation sake. That it is not the glory of God, but their own glory and advantage, that they seek after. Paul was so often charged with corrupt ends in his Ministry, that he is compelled to make his Apologetical Defence to clear himself. Yea Christ himself was judged by the Pharisees to be an Impostor, and that he came of himself, doing his own will, and seeking his own glory, which made him so earnestly deny it, john 6. 38. john 8. 50. This is a sore evil upon the sons of men, that because they have an enmity and hatred against the godly, yet they cannot put this forth upon godliness, as godliness, therefore they represent the godly in such colours, and lay such things to their charge, that they may seem to have just cause to vent their malice against them. But at that day their sincerity and integrity will appear; then all the world shall see, that their hearts were upright, their aims and intentions sincere; that what reproof, what holy endeavours they used for the recovering of men out from their sins, was not out of hatred, or any other ill principle, as wicked men are now apt to judge, but out of pure love and desire for their souls good. Let not then evil and ungodly men, take upon them to judge the hearts of others, that is the prerogative of God alone; neither do thou judge before the great day of judgement. Take heed of calling such Hypocrites and dissemblers; of calling such Pharisaical and conceited, whom it may be God will own at that day, for his jewels, for his faithful ones. If there be any Judas, who followeth Christ because of the Bag; If there be any who believe in Christ, yet love the glory of men more than of God, they shall bear their burden. The portion of Hypocrites in Hell, is a double portion: But let not all the Apostles be censured for a Judas; Let not all be judged Hypocrites, because he was so. Remember that this day is a revelation of all things: all the hidden purposes and counsels of men's hearts shall then be made manifest. The Apostle giveth this exhortation to such as judged him, 1 Corinth. 4. 5. he showeth them, how little he regarded man's judgement, for it is the Lord that judgeth. Therefore they are not to judge any thing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of men's hearts, and then shall every man have praise of God. Is not this a full place, to make thee afraid of all censures and hard speeches against such who profess godliness, Let them alone to the Lord; there is a day, when all the thoughts of their hearts, all the purposes and intentions of the soul in holy duties shall be made manifest; it shall then be discovered, who was faithful, and who was insincere, and wilt thou anticipate this day? Little dost thou think how much such as fear God in truth, do bewail that partial hypocrisy and insincerity which is within them; how greatly they fear, lest they should deceive themselves, and do holy duties for false ends, and not out of pure respect to God himself; Such than shall have praise of God, and their integrity manifested before Angels and men.  
Thirdly, There will be a change of men's thoughts as to the godly, In 
3. In respect to their outward estate.  respect of their external estate and condition. They have for the most part the evil things of the world, when the wicked enjoy the glorious things thereof. Are not afflictions, troubles and miseries, as inseparably following the people of God, as the shadow doth the body? Doth not our Saviour fore-warn his Disciples of the great trouble that they shall meet with in the world? Doth not Paul himself say, 1 Corinth. 15. 19 If we have hope in this life only, we are of all men most miserable? Of all men] Because other men will follow the pleasures and profits of the world: Other men will suck out the honey that is to be had in the creatures; They will escape all misery and persecution, by becoming any thing in Religion, and thereby save themselves out of danger; but as for the godly they are as sheep appointed for the slaughter all the day long: Their tender conscience, and fear to sin against God, putteth them into many losses and disadvantages, which the men of the world can embrace. Now it being thus with them, this doth exceedingly prejudice men against godly men. Their outward condition is many times dangerous; they seem to be cast off even by God himself, as if he did not love them, or own them for his; and this keepeth off many from walking in the paths of holiness. If the applause, honour, and great things of the world did accompany the power of godliness, than all would strive to enter in at such a broad gate; but because it is with them, as with Christ, they appear with no external glory and loveliness upon them. Hence it is that of all men they will not own such, or join to such. But this great day will make you have other thoughts of their condition; when you shall see their sackcloth taken off, and robes of honour put upon them; when you shall see these Lazarusses with no more sores on them, or desiring crumbs from the Table, but placed in Abraham's bosom. This will make you then to wish, Oh that we had endured the same hardship, gone through the same wilderness, seeing they have now arrived at such a blessed Land, as they are!  
In the third and last place, The thoughts and apprehensions of men about Christ, 
3. Their thoughts will be changed as to Christ. 1. They will then behold him the chiefest good.  will be greatly changed at that day, from what they have at present; in two particulars especially,  
First, When Christ is offered now to us, and we may be made partakers of him, yet we refuse him, we will not receive him, we had rather have our lusts than Christ; we love father, mother, and life itself, more than Christ. Such low thoughts have we of him now: But oh the time is coming, when Christ, and only Christ will be in request! At that day he is happy who shall have an interest in Christ. Those Gadarens that entreated Christ to depart out of their coasts, regarding their hogs more than he; with what confusion will they behold him at that day? We shall then see there is good reason for that Doctrine, He that loveth father, more than me: or he that loveth life itself more than me, is not worthy of me, Matth. 10. 37. For happily flesh and blood may for the present say, This is an hard saying, who can bear it? To love Christ more than father that begat me, and maintaineth me; from whom happily I may expect great and large gifts: Or better than life, which is above all earthly mercies. Will Christ be as good as these to me? Shall I not lose by loving him more than these? But if a man consider what Christ is? How he will appear at that day? How happy are they who can claim an interest in him? Then they will see reason, why Christ should be preferred above all. Now we are for Barrabas rather than Christ: Now Christ knocketh at the door to come in, and we will not open to him: But who is there then that would not cry out, Oh let Christ justify me, let him sanctify me, let him save me! Thus the stone that is now refused, will be the head cornerstone.  
Secondly, Many deceive themselves in their thoughts about Christ, apprehending 
2. As a Judge, as well as a Saviour.  only love and willingness in him to save. They never think of Christ, but as a Saviour: Though never so polluted by sin, yet they call him, their good Saviour, their blessed Saviour; but at this day, thou wilt then have other thoughts: Thou wilt then see, he can damn as well save; he can be a Lion as well as a Lamb. This merciful Saviour will be a severe and just Judge. Thus (Revelat. 6. 16, 17.) you have the great men, and rich men of the earth, hiding themselves in Dens, and calling to the Mountains and Rocks to fall upon them, and hide them from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand? Thus you see, that your thoughts about Christ at that day, will be wholly changed: You that think only of mercy, that speak only of mercy, that look only upon Christ as a Saviour: What trembling will this be to you, when you shall see him come as a Judge with ten thousand of Angels, when you shall hear him pronounce his terrible sentence upon ungodly men, then how will your hearts melt within you? Then you will begin to say within yourselves, Oh that we had not made an Idol-Christ, that we had not fancied a Christ to ourselves! This is not such a Christ as we looked for! This is not such a Christ as we expected! Even as the Jews looked for another Messiah, then was indeed to come, which proved their destruction: So also many do fancy to themselves such a Saviour, made up only of mercy at that great day. And therefore whereas they promise to themselves peace, they will meet with horror and desolation. And thus much for those particulars. The next general Proposition is,  
That there will be a wonderful change upon men's thoughts in reference to 
There will be at the great day a great change as to God's providence.  God's dispensations, and his providence in this world.  
God's proceedings here below have been the subject of many Heathens disputes. Yea David and Jeremiah were ready to stagger and fall with the consideration of God's various dealings in this world; especially that particular went deep into them, why God should let the wicked live in all prosperity, and at hearts ease, and in the mean while, the godly go bowed down, not able to lift up their heads? Now this Question will never be fully answered, till that great day; and therefore it is called, The day of restoring of all things, Acts 3. 21. which word signifieth, that here in this world many things seem to be out of order; it is ill with a godly man, well with a wicked man; but then God will put every one in his proper place: The wicked shall be, where he ought to be, and the godly where he is to be. Then we shall no longer cry out, How unsearchable are his ways, and past finding out? For then God will clear all his proceedings which have been in this world. Then we shall know, why this was so, and that so: Why God did help at such a time, and not before. Then all the proceedings of God, whether in a way of judgement or mercy that do astonish us, shall be opened; all the wisdom, goodness and righteousness of God shall then be manifested to the whole world. Thue we shall see a wonderful alteration.  
The next Proposition, and last shall be this,  
At that day there will be a vast and unspeakable change made upon some 
Lastly, There will be a special change made upon some sinners, as the jolly, secret and self-righteous.  sinners especially.  
Though we told you all sinners would have other thoughts, and look upon themselves in another manner than they do now; yet to some sinners this day will bring a remarkable, but a terrible alteration As  
First, The rich and jolly sinner, who liveth in all manner of pleasures without any molestation at all: Here will be a dreadful change to him, to go from his downe-bed to the flames in Hell: To be fetched from his merry companions, to be for ever tormented by the Devils. The Parable of Dives and Lazarus, Luke 16. 20. doth egregiously demonstrate this; Dives is taken from his delicate fare, and great abundance, plunged in such a want of all mercies, that he cannot have one drop of water, to assuage his torment. Abraham also telleth of his change, vers. 25. Remember that thou in thy life time receivedst thy good things, but now thou art tormented What thunder and lightning should this be to every such jolly sinner? Why dost thou not say to thyself, now thou art jolly and merry; but will this hold always, will there never be any change?  
Secondly, The secret close sinner, he who carrieth himself in all plausible ways of piety, but then continueth in private secret sins; Now this day will especially be for the bringing to light all such hidden ways of dishonesty. Solomon concludeth his Book with this, Eccles. 12. 14. God will bring every secret thing to light, whether good or evil. This day will be a terrible day for all such as hide, and keep close their sins: There is nothing done in secret but will then be made manifest to the whole world. How terrible will this day be to the secret unclean person, to the secret thighs, to the secret unjust man? Know to thy terror at that day, they will be no more secret. As they say of letters written with some juice, they cannot be read till they be brought to the fire, and then what was hardly discernible, is very legible: Thus it will be at that day; The sins no man knoweth by thee, those evil ways the world cannot charge upon thee, will then be made known to all.  
Lastly, All Pharisaical and self-righteous persons, all those who are strongly persuaded of their good condition, but upon false grounds: This will be very terrible to such. Many men live so profanely, and die so wickedly, that they cannot but expect damnation, they must look for no other: but there is a generation of persons (Oh how many of them!) that do applaud themselves in their own good hearts: They doubt not of God's favour; they conclude, whensoever they die, it shall be well with them. To such as these there will be a dreadful change. What thou that didst not doubt, or fear thy condition, no not to the last gasp to fall from these great hopes into eternal despair, What a change is here made? Our Saviour did most fully represent such persons in the Parable of the foolish Virgins, Matth. 25. 11, 12. Did not they go out confidently to meet the bridegroom? Did not they cry boldly, Lord, Lord, open to us? And yet when they came to the last, they wanted oil. Oh the multitude of those persons who want oil, yet live confidently, and die confidently, making no question, but that the Lord will open to let them in! So in another Parable in the same Chapter, vers. 44. Those persons whom the ●udge shall bid Depart into everlasting fire, for the omission of such duties, as were required of them; They stand and plead with the Judge, they will not believe themselves such sinners; They will not grant they ever offended so, When saw we thee an hungry, and fed thee not, & c? Oh take heed of this selfe-fulnesse, of living and dying in such strong presumptions of God's love, for hell and damnation will be so much the more terrible, by how much thou didst make sure of Heaven in thy own expectation.  
The Use from this Doctrine must needs be full of power and efficacy to move us. Imagine a wicked man sentenced at that Tribunal, taking his leave of all comforts, wishing he had never been borne, crying out to the mountains and hills to cover him, and then say, Did this man once believe it would be thus with him? Did this man ever think there would be such a change? Now is it not God's mercy to fore-warne thee of this day? Neither Devil, or the world, neither God or man can be accused, but thy own wilfulness in sinning. When thou art commanded to depart into everlasting fire, never to enjoy a drop of comfort more, How must thou justify God, the Ministers, and thy own godly friends, taking confusion to thyself? Shall we not hear thee speaking to God, O glorious and infinite God, thou hast been merciful and patient to me! Thou gavest me time to repent! Thou didst fore-warne of this torment! I must justify thee! Then we shall hear him speaking to Christ, Oh blessed and glorious Mediator, though not so to me, How great was thy love in dying for sinners? How much was I convinced, that it was my duty to depart from my sins, but my lusts would not let me? Afterwards he shall justify the Ministers and godly friends, How often was I admonished? I remember what you said to me; I was convinced, I had no reason to do as I did, it was my own rebellious heart that hath undone me.  
Lastly, He speaketh to the glorified Saints, Oh happy and thrice happy are ye! How unspeakably glorious and comfortable is your condition? I remember the holy life, the godly examples you gave me, but my wretched lusts would not let me follow you, and now I must see your faces no more. Farewell all joy, all comfort; brimstone, fire, torments, and hell flames are to be my portion for ever! Where is thy reason? Where is thy faith that doth not make thee watch and pray against this day? Why dost thou not with Hierome think that every moment thou hearest that Trumpet sounding in thy ears, Arise, and come to judgement? Oh be diligent in doing the Lord: For blessed is that sarvant whom his Master shall find him so doing! Whereas if thou art doing the Devil's work, he will at that day come and demand thee, he is mine, I challenge him for my own; though I never died for him, though I was never crucified for him, yet he obeyed me rather than Christ; therefore I require my own. Call then to any of the creatures, and thy friends, and see if they can help thee; when God shall say, Depart ye cursed: Will any say, Lord, he shall not go, I will deliver him, I will rescue him, I will make an atonement for him? No, but he must for ever perish, and none can help him.   

SERM. CVI  
Of the Encouragements a Minister hath from the hopes of doing good to a people.  2 COR. 1. 15. And in this confidence I was minded to come unto you before, that you might have a second benefit. 
AT this Verse the Apostle taketh an happy occasion for a transition to his Apology, or defence against that crime charged upon him, by the false Teachers; Non saltat, saith Cajetan, he doth not leap, falling upon this matter abruptly, but the transition is very genuine. Paul, it seemeth, had promised to come to those Corinthians, but for weighty reasons he deferred his coming hitherto. The false Teachers, they waiting for all advantages to calumniate him, did upon this accuse him with levity and inconstancy, that with him was yea and nay, that he did purpose according to carnal respects, accommodating himself to time, and outward advantages. Now the Apostle is very zealous and vehement in vindicating of himself herein. It is true, Piscator doth begin this Apologetical Discourse at the 12th Ver. but it seemeth more genuine to make the beginning of it at this verse. Estius doth well observe, that while Paul was speaking in the commendation and praise of his Conversation, he did use the plural number, joining others with him, to avoid envy; but when he cometh to this Apologetical part, being charged with a heinous crime, he useth the singular Number, and speaketh of himself only.  
In the words we may take notice:  
First, Of Paul's Resolution.  
2. The Motive of it.  
3. The Time.  
4. The End:  
And 5. The Manner, how it was to be executed.  
In the Verse following his Resolution is set down in these words: I was minded to come unto you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth such a Resolution, and purpose, that was made upon good advice and deliberation; It was not a rash, sudden, or presumptuous Decree, but made upon good grounds, though afterwards he had cause to change his mind. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some say the word Bulla is derived, as being his wise decree and purpose; but seldom is there either wisdom or righteousness therein.  
2. There is the motive in this confidence, viz. which was mentioned before of their mutual rejoicing in one another, whereby he was persuaded, that he might do much good amongst them: we have spoken of the word already. This he speaketh, to show that the motive of his coming to them was wholly out of love and desire to do them good.  
3. The Time when, and that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before, some make it a trajection, as if it did belong to his mind and purpose; he had before determined others to his coming to him, as if this coming should have been long before; but there is no great matter in either construction, though Beza and Grotius go the former way. If you say, Did the Apostle then change his mind? did he alter his purpose? if so, would not this call in question all his Apostolical Doctrine? To this we are to answer in the prosecution of his Apology at the 23d verse; he there plainly telleth them what was the cause that made him forbear his coming, not any levity or inconstancy in him, but their sinfulness: It was, that he might not execute that Apostolical severity amongst them, as they deserved, of which, in its time.  
Lastly, There is the End of his coming, which is wholly spiritual, That you might have a second benefit; It was for their good, not his own. Let us consider the Motive in this confidence, of your kindness and love, as also, of my doing good to you. I purposed to come to you.  
Observe;  
That where a Faithful Minister hath good hopes and confidence of doing good 
Where a Faithful Minister hath hopes of doing good, he hath good encouragement to remain.  to a people, there is great encouragement of abiding with such.  
Thus it was with these very Corinthians: God, in a Vision to Paul, Act. 18. 10. commanded him to stay at Corinth, and not be afraid, which he did a year and half, longer than usually he did any where; and the reason is, Because there was much people in that City to be gathered to God. Oh how rejoicing is it to a Faithful Minister, when he seeth God hath converting work, edifying work for him to do amongst such a people? Thus you have also Paul resolved upon his tarrying at Ephesus, 1 Cor. 16. 9 and why so? A great and effectual door is opened to me. He did see a likelihood of much spiritual good to be done, and this made him willing to abide there. To affect our hearts with this truth, consider,  
First, That all people, both by nature and custom have a door fast bolted against the entrance of the Word. So that, it is as great a miracle, for Christ, by the 
1. All people naturally have a door bolted against Christ.  preaching of the Gospel to enter into the hearts of Hearers, as it was, when he came in to his Disciples, the doors being shut; yea here is a door upon a door, a bolt upon a bolt. There is first their native corruption, and by this they are dead in sin; So that our Preaching is like hooting into the ear of a dead man, should not the spirit of God change and prepare the hearts of Hearers. This is the inward door; and then there is an outward door, which is Custom and Continuance in sinning, and this also hardeneth against the Ministry. Therefore people are to tremble under this contrariety to their own spiritual good. Remember, that as you have a door shut now against the Gospel, so God will one day have a door shut against you in the Kingdom of Heaven: so that, although you shall cry Lord, Lord, open to us, yet it cannot be granted you, Luke 13, 25. As much entreating as we make to you now to receive the Lord Christ, so much will you one day use that Christ would receive you. Now we knock, and cry, and importune that you open the doors of your heart; and than you shall howl and cry to Christ to open the doors and gates of Heaven.  
Secondly, Because men are thus shut up against the Word; hence it is, that neither any tractableness, or supposed probity in any people, nor the admirable 
2. 'tis the grace of God● alone that can open this door.  gifts, and efficacious parts of a Ministry: but the powerful grace of God alone is that which doth open the doors of men's hearts. Not any tractableness in people, therefore the Socinian, and Arminian Doctrine is with indignation to be excluded, who speak of a probitas naturalis, and ingenium docile; a natural teachableness in some persons, which doth prepare them for the Gospel, and that is the reason why some are converted by the word, and not others: yea, they are not afraid to offer violence to that Text; which doth so evidently witness against them, Act. 13. 48. As many as were ordained to eternal life believed. The word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would wrest to signify some inward Disposition, and Qualification, men that had fitted themselves: But certainly, If God so often tell the Israelites, that he gave them not that rich Land of Canaan because of their Righteousness, or, for that they were better than others; can we think, Heaven and Salvation, which was typified by that Canaan, shall be obtained by our own worth? Nay, experience telleth us, that sometimes the most profane have received the Gospel, when others more civilised and moralised have been great enemies to it. If any have Humility and Meckness, which is necessary for the success of the Gospel, in his heart, that is the gift of God, it floweth not from nature. Neither Secondly, is it any thing in the excellent gifts of any men, though they could preach with the tongue of Angels. Though the Apostles were designed by Christ to be leaven to leaven the whole World, to be salt to season all people, yet too many here as the favour of death; and some were the more enraged, and made more obstinate in fin, by how much the more affectionate he was to do them good. Yet the Ministry, though of itself it cannot roll away this stone, or open this door of men's hearts, is not therefore useless: God hath appointed to convert by it. We must not out of Pride refuse to wash in this Jordan, as Naaman at first did, thinking other waters as good; I mean, to think, that stayiug at home, and reading of good Books, is as profitable; because this is to neglect the instituted means by God; and it is just, that it thou do not seek God, where he is to be found, that thou shalt never find him there where thou seekest him. Though this be so, yet it is God that openeth the door of men's hearts; Paul said, An effectual door was opened, in a passive fear: he doth not say, I have opened it. Hence Christ speaketh from heaven to the Church of Philadelphia, Rev. 3. 7, 8. I have set before thee an open door, and no man can shut it. When Christ will open the hearts of people, as he did Lydia's all the rage and violence of the Devil cannot hinder it. How many men are wrought upon, that, of all in the world you would not have expected it? who would have thought such bears should be turned into sheep? Thus God sometimes continueth a Ministry to a people, which doth a world of good: when there are many persecutors, many enemies, men that have used all their fraud and power to remove it, and could not any more stir it, than they could mountains. While God hath converting or saving work to do by a Minister, though it be but for one soul, though all the rest should maliciously conspire against him, yet they do imagine things in vain. Observe that I place already mentioned, 1 Cor. 16. 9 An effectual door was opened, and their were many Adversaries. There was a large door opened for all that. It is true, we have that Expression even in the same Chapter, Rev. 3. 20. Behold I stand at the door and knock, and if any man open unto me, etc. But that place only implieth our duty, what we are bound to do, not our ability. He that knocketh must also open the door, although the will is not forced in this, but God hath insuperable power over it, whereby he can make it of unwilling willing.  
3. It may fall out sometimes that God calleth a man to preach to a people concerning whom their is none or little hope of doing any good. Now such who are thus 
3. Sometimes Ministers are called to a people of small hopes.  called must continue in their slation, obeying the will of God, though they see they labour in vain. This was Isayes' case, Ch. 6. when he is commanded by his preaching to make the eyes of the people blind, their hearts heavy. It was also Ezekiel's case, Cham 3. 7. But the house of Israel will not hearken unto thee, for they will not hearken unto me, for all the house of Israel are impudent and hard hearted, so Cham 2. 7. Thou shalt speak my words to them, whether they will hear, or whether they will forbear. Thus a Minister, lawfully called to a people, must not presently think of departing from them, because of the little hope that he hath to do good, but must patiently and constantly wait upon the Lord in his way. The case of a Ministers removal from a people is of great difficulty and tenderness: The causes of his departure may be either Internal, which God only knoweth; as, Whether it be a pure Zeal to God's glory, or some carnal and sinister respect: or External, and those externally may be either by some powerful and cogent Providence of God, as some think, in the Plague; or personal Persecution of the Minister, or by the command of Superiors, or for want of Maintenance, or where he cannot have his health; or hy a voluntary dismission of the people; or Lastly, when there is a manifest Opposition generally against the Ministry, so that the madness and malice of the people force him away. Thus our Saviour commandeth, Matth. 10. 14. Whosoever shall not reteive you, when ye depart out of that city, shake off the dust of the feet: Thereby to signify, say some, so God would at last cast off such a people, with as much abhorrency, as we do the dust of our feet: or else, thereby to declare, that all the labour and pains they had been at, should one day give in Testimony against them. Thus we read Act. 13. 21. Paul and Barnabas shook off the dust off their feet against the persecuting and unbelieving Jews. And Verse 46. Paul speaketh boldly to them, Seeing ye put the word of God from you, and judge yourselves unworthy of Eternal life, lo we turn to the Gentiles. Thus You see there may be weighty Causes of a Ministers Removal. For they are two rigid, who think the Union between Pastor and people is indissoluble, like that of marriage: Yet among all the Causes, nothing is so clear, as when a when a people, by their wickedness and Opposition do persecute and drive him away; or when they are too refractory to the Orders of Christ, that he cannot with a good conscience exercise all Ministerial duties amongst them. But, though this be so, The frowardness and unprofitableness of a people must not immediately make them take up such Resolutions; they must show much Constancy and self-denial, using all means to recover them. For seeing it is God that giveth the increase, though we plant and water, and his time is unknown to us, it may fall out, that a people, who give no hope for the present, may afterwards appear more curable; and the seed that is now sown, thou for the present it may seem buried, yet afterwards it may grow up. Therefore we are to imitate God himself, who useth much Patience and Forbearance even to the vilest men, thereby to allure them to Repentance. This counsel also Pasl giveth Timothy, as a Minister of the Gospel, 2 Tim. 2. 25. In meekness instructing those that oppose, if peradventure God will give them Repentance to the acknowledging of the truth. Though then hopes of doing good to a people is a great Encouragement to co continue with them, yet a people that appear incurable for the present, are not to be immediately abandoned, because the times of success are in God's hand; and sometimes Persecutors are at last made Lovers, and imbracers of the truth. Besides, we see the Prophet quieting his heart with this, though he had no success in his Ministry, that he had his reward with God, Isay 49. 5. Though Israel be not gathered, yet shall I be glorious in the eyes of God. Such as are despised and contemned in the eyes of men, shall be glorious in the eyes of God.  
4. This confidence, and hope of doing good must not depend upon a man's own apprehensions, but must be guided by the word of God. So deceitful and corrupt 
4. A Ministers hope of doing good should be guided by the Word.  is the heart of a man, that many times it flattereth itself, and when a man seeketh his own advantage, yet he may persuade himself, that it is confidence, and hope of doing good, Therefore to know when their is more hope of doing good in one place than in another, must not be decided by selfish and private desires, but by general Rules fetched out of God's Word, and indeed, because all success of Ministerial Labours lieth wholly upon the good Grace of God, and the Word is blessed sometimes to one people, not so likely; and at another time not to a people more likely. Therefore the will of God is very difficultly discovered in such cases; which showeth, with how much sincerity and fervency God is to be sought unto at such times. Now the Reasons are palpable, Why Confidence in a Minister to do good to a people should be a matter not only 
Reason's why a Ministers hope of doing good should be matter of of joy to him. 1. The End of his Ministry is accomplished.  of continuance, but of studying, and diligent improving all his Ministerial Labours with the greater joy.  
First, Because the End of his Ministry is hereby accomplished. When the Disciples had fished all the day, and caught nothing, they were disheartened; but when Christ bid them throw the net in again, and they brought up a multitude, this made them rejoice, even to amazement. If the Husbandman is at much cost and pains about his ground, and that bring forth nothing but briars and thorns, Is not that a disheartening? If a Physician see that no Potions, no Medicines he giveth, ever do any good, will not that make him weary of his employment? How much more, if a Minister labour in vain, Preach in vain, Admonish in vain, and still people grow more ohdurate in their sins? Doth not this teach them, with Jonah, even to run from their work?  
Secondly, There is great matter of rejoicing where this hope is, because Success in the Ministry is above all Successes. Herein the Souls of men are concerned. In this is contained our everlasting Happiness. Oh that men should be no more solicitous in this than they are. How few do examine what fruit the Word preached hath upon them; whether it be a sustaining Word, or an hardening; Whether it be the savour of life, or the savour of death? That Ark which brought so much blessing to Obedmelech, and his Family; to the Philistines was cause of grievous Plagues. And thus the same Sermons that are life to one, may be darkness to others; that are light to one, may be darkness to another. If then the Minister shall see his work like to prosper in the end it is sent for, here is greater cause to rejoice, then in any outward blessing whatsoever; for this is of everlasting consequence.  
Let the Use be of Exhortation to you to be a people of good Confidence, that our Ministerial Labours shall not be in vain; That we do not in vain preach to you, or pray for you. Can there be a greater grief to the Minister, yea and provocation of God, than to be like that ground the Scripture speaketh of, Heb. 6. 8? Which drinking in rain often, yet bringing forth nothing but briars and thorns, is rejected; and whose end is to be burned. And is not this the sad case of most of those trees that stand in the Lord's Garden? Do not many grow more ignorant, more profane, more hardened? Oh what hope can a Minister have about such a man? May we not see sad symptoms of God's wrath upon your souls? many such desperate Patients have the spiritual Physicians of men's souls to deal with. But take heed of showing thyself an hopeless man to a faithful Minister, one to whom no admonition, no reproof, will ever do good. For,  
First, Those sighs and troubles that thou put test such spiritual Guides unto are in a special manner taken notice of by God. It is true, we see Jeremiah so grieved, and offended sometimes at the wicked carriage of the people he prophesied unto, that he prayeth against his persecutors; yea God commanded him, saying, Pray not for this people for their good, Jerem. 14. 11. But we have not an extraordinary Spirit; neither dare we pray against any hopeless people; yet remember, all their sighs, all their grief will one day witness against thee. Certainly, if the ears of God be open to the Curses of an hired Man, whose wages are kept from him, how much more will God hear the sad complaints of those Ministers who are faithful, poured out because of a people's rebellion, and incurableness?  
2. Consider this, That your discouraging them by your evil ways maketh them the more unfit and heartless in their studies and Labours. Why doth rain fall on the rock, say they? Why do we wash blackamoors? and so some expound that place, Heb. 13. 17. That they may give their account with joy, and not with grief, for that is unprofitable for you, in this sense, by grieving and disheartening of them, they cannot be so active in their Ministry, they will grow more heartless therein, and that will be your damage. Oh it's a terrible thing, when this heaviness and dulness of a Minister ariseth from the discouragements he hath from the wicked lives of a people: and therefore Calvin upon that place speaketh excellently, That people should take notice of God punishing them for their ingratitude. When their Ministers abate in zealous and lively watching over their souls, we are apt many times to complain of such a dull and liveless Ministry; yet how little do people think, that many times they give the cause, so that its God's punishment upon them, in that very thing: yea, though Ministers be never so faithful and godly, yet as Calvin observeth, they cannot go on in their Ministerial work with that vigour and alacrity they ought to do, when their hearts are bound up with sorrow and discouragements about their people. All cannot attain to Paul's excellency, who could have enlarged bowels 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 Paul's 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 increase and confirm their graces. The End is expressed in these words, That ye might have a second benefit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some, as chrysostom, 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 rejoice; 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 ways able to save them. It is of grace, therefore that doth not only exclude merit, but supposeth thee unworthy for such mercies of thy own self. It is sometimes in Scripture applied to such Alms as were freely given for the use of distressed Churches, 2 Cor. 8. which is therefore called Grace, partly because it is of God's special goodness to give us such a free and liberal Disposition, as the first Verse in that Chapter implieth, 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 bountiful disposition of a man to such as are in want. In this Text it is to be applied to spiritual bounty, that is, to be willing and ready in all serviceableness to promote the spiritual good of others; for there are spiritual alms, 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. chrysostom 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 Paul's 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 poisonous ones began to grow up amongst them; There were both in Doctrine and Manners many things amiss, which needed Paul's presence to reform. 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 daily Ministry to be tilling and dressing 
A constant Ministry is necessary to every Church.  of it.  
That Garden which God planted, and put Adam into, yet was to be daily 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 grossly repugnant to God's Word; as also their Doctrine about Baptism, That it was but a temporary Ceremony, instituted for the beginning of the Church, is full of falsehood. Churches though constituted, yet must be daily 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 well 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 
And that for these Ends 1. To inform against Errors.  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 cometh, 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 God doth by his efficacy. You may observe in most of Paul's Epistles, which are like watering of the Garden, after it is planted, How much care and inspection is used against those false Teachers? how greatly he labours to antidote them against false Doctrines: so that, it is a wonder, that any who read Paul's Epistles, and observe his diligence and zeal therein, can look upon Errors as almost innocency, and deserving pity rather than indulgence. Gal. 1. 6. I marvel you are so soon removed from him that called you, to another Gospel, etc. So soon, Those Galatians that had received such wonderful gifts by the Preaching of the Gospel, yet even to the admiration of Paul are suddenly carried aside into false ways. This then is a continual benefit by a faithful and sound Ministry, that we be not as Children, tossed up and down with every wind of Doctrine, Ephes. 4. 14. That we be sound fortified against all the deceivable ways of Errors; and truly this is a special mercy, to have a Ministry sanctified to that end, and blessed to that purpose, to keep thee in a sound and right judgement. Therefore is it that the Devil placeth his engines against the Ministry, to batter that down: for, if the wall be broken down, the city may be easily taken: if the hedge be trampled down, the corn will presently be spoilt.  
Secondly, Ministerial labours are necessary to a constituted Church, in respect of 
2. To reform the corruptions that are in men's lives.  all the effectual means it is to use against those corruptions, and abuses in men's manners which may soon break forth. And thus it was with this Church of Corinth; Their lives were greatly corrupted, there were many disorders, They did not walk with such an holly respect to the Rule as they ought to do: some fell into gross sins of wantonness, and had not yet repent, or manifested any true humiliation; others they were carried away with pride and envy, whereby many parties and Factions were made amongst them. Now, where there were so many diseases did they not need a Physician? when the School was thus disordered was not a rod requisite? Although the Churches of God have glorious Titles, yet they seldom exactly answer to them in their lives. They are called Believers, but how apt to misbelieve, to be carried away with the slighly cunning of heretical men? They are called Saints, but how apt to be carnal, passionate, worldly; yea and sometimes to be overtaken with grosser sins? Now they that are thus overtaken, do they not need those that are spiritual Gal. 6. 1. to restore them again? By the spiritual here some understand the Officers and Guides of the Church, who, as they were to cast out obstinate and impenitent sinners, so to receive them again upon their humiliation, in the spirit of meekness, to Church-communion.  
Thirdly, Ministerial Labours are necessary in an iterated and repeated manner, 
3. To comfort the godly.  for consolation and encouragement. The people of God have a two fold occasion of their sadness and discouragement; the former whereof is, From their sins and failings; they are wholly strangers to their and hearts, but discover that vileness and loathsomeness in themselves, which the world can not, which God only knoweth; and sometimes this fire is enraged qy the oil that the Devil poureth on, he hath his fiery darts, he hath his buffet. Now, when any of the children of God sit in this darkness, how necessary, how welcome are the feet of those who bring the glad tidings of the Gospel! Had not even Christ himself in the midst of his sorrow an Angel sent to comefort him? The Incestuous person, was not he ready to be swallowed up with overmuch sorrow, and therefore Paul exhorteth the Corinthians, 2 Cor, 2. 7. to forgive him, and to comfort him. Hence God doth reprove those negligent Shepherds, Ezek, 34. 4. that grossly failed in this duty, The diseased have ye not strengthened, neither have ye healed that which was sick, or bound up that which was broken. For this end also God doth give his Officers a tongue of the learned, as the Prophet Isay calleth it, Chap. 50. 4. which is, to speak a word in season, to him that is of an humble spirit, and wearied soul. Little do any know the necessity of such comfortable Physicians, but such who like the man of Jerecho lie wounded with the sense of their own guilt, and God's displeasure against them. For alas, in our temptations we are not able to give true comefort to ourselves, it is well if we be enabled through grace to receive it from others. In muddied waters a man cannot discern his own face; so neither in such black temptations is a Christian able to see how it standeth between God and his own soul. Therefore as the Spirit of God doth efficiently both convince of sin and comfort, so doth the Ministry instrumentally, being applied thereunto by the Spirit of God. A Second occasion of comfort, is in regard of the outward persecutions and troubles which do accompany the powerful Profession of the Gospel: so that, in respect of external considerations, they are of all men most miserable; Are not they therefore to have such as may comfort and strengthen them in their warfare? Hence Paul's Epistles do abound with many consolations, as so many cordials: Peter also in his Epistles doth give notable encouragements not to faint under the afflictions they meet with for the Gospels' sake; yea to rejoice in it, and to account themselves happy because of it. This comfort is always necessary; but because the ●…dly are never free from the persecution of the hand, or of the tongue, the Ministers of God, they are to follow Christ in this: as he informed his Disciples of the hatred they should meet with in the world, so he comforteth them, he commands them to be of good courage, he had overcome the world.  
Fourthly, The labour of the Ministry is again and again to be put forth to a 
4. To edify and strengthen them.  people, though under the profession of Christ; because of their growth and edification in the ways of holiness. And this indeed is one of the principal effects of the Ministry upon a people already converted. They that say or think they need no Ministry, no Preaching, may with that Novatian take a ladder, and go themselves up into heaven. It is as if a Graden should say, it needeth no rain; a field of corn, it needeth not the clouds, to be without which, is in Scripture, a great judgement. This God threateneth, Isay chap. 6. 6. I will also command my clouds to rain no more rain upon it. Thus some men wilfully put themselves into that condition, to live without a Ministry, as a Mercy, which God maketh a grievous Curse. That growth in Christianity is a principal end of the Ministry appeareth Ephes. 4. 12. For the perfecting of the Saints, for the edifying of the body of Christ, till we come to a full stature. Insomuch that all Ministers and all hearers have work enough to do. None can say, we have Preached enough, or heard enough, because none believe enough, none love enough, none are heavenly enough.  
Several ways the best Hearers may grow;  
First, In the amplitude of their knowledge. They may know more things in 
How believers may and are to grow. 1. In knowledge.  Christianity than they did: for seeing we know but in part, 1 Cor. 13. this light in our mind may still increase more and more; not indeed in more necessaries and Fundamentals, for than none could be saved, because still ignorant of some Fundamental or other; but in the additionals and Superstructures, which have also a special use and efficacy to carry on the work of Salvation. Even a Godly man may live in many Errors, in many sins, and not know them to be so; as we see in many Ages, when clearer light hath discovered that to be Superstition, and a dishonour to God, which was accounted once the great, onour due unto him. When God dispelled the Egyptian darkness of Popery from of the face of the face of the Church, their Image-Worship, their Indulgences, their vowed Obedience and poverty, which were admired as such eminent acts of Religion, were manifested to be contemptible, as having no foundation upon the Scripture, and also very injurious to the Offices of Christ; and in how many things do the best of men still continue ignorant? and therefore with David (though he had more understadding than his teachers) are to pray, that God would open their eyes, that they might understand the wonderful things of God's law, Psal. 119. 18, David's eyes were opened, yet they must be opened more; all the scales are not fallen from his eyes: and therefore the Apostle prayeth for those Ephesians whose understandings were already enlightened, Ephes. 1. 17. that their eyes might yet be more opened: and that God would give unto them the spirit of wisdom, and revelation in the knowledge of him.  
2. By the Ministry they are to grow in the efficacy and experimental power of 
2. In the experimental power of their knowledge.  their knowledge. For these two differ exceedingly; men may grow much in speculative knowledge, understand controversies in Divinity, and dispute much about the Doctrines of the times that are agitated; but unless a man grow in the savoury power of it, he is but a tinkling cymbal: if he do notgrow in the love of the truth, if that knowledge doth not make him more pure, more sanctified, more reform, this will turn to his greater condemnation. Therefore Tit. 1. 1. It's called the acknowledging of the truth, which is after godliness. Savanarola, Hom. 3. p. 29. bringeth a destruction of Divinity out of Aquinas to this purpose, a man may know a thing, saith he, either per modum studii, or per modum inclinationis: men may know many things by way of study in Divinity, and yet not have the least knowledge of them by way of inclination to love and delight in them. May not a man have obtained much discursive knowledge about Christ, in respect of his Person and Offices, as to be able to confute Arrians and Socinians, yet be far from that heavenly inclination which Paul found in himself, to know nothing but Christ crucified, and to judge all things dung and dross in comparison of this knowledge? That knowledge then which doth bring a savoury taste, and experimental inclination to the good things we know, that is to be embraced, that we are to grow in more every day. He that knoweth a Country or a City by a Map, cannot be so affected as he that hath really seen it.  
3. We may by the Ministry have a continued benefit in respect of the firmness 
3. In Faith  and strength of our faith. It is noted sometimes of the Disciples, that upon some miracle that was wrought by our Saviour, that then they believed. Not but that they did so before, only their Faith was then more strengthened, and confirmed; and truly this firmness of Faith, this steadfastness of it, is a precious Antidote against all fickle and sceptical Opinions: Men do not grow in Faith but fancy; and that maketh inconstancy in Religion. How can a man be a Martyr for Christ's truth? now can he lose all he hath, rather than deny it, unless he have this quieting and satisfying work of Faith upon the soul? Hence Faith is called, Heb. 11. 1. The substance of things hoped for, and the evidence of things not seen. Those two words substance and evidence do denote the great power that Faith ought to have upon the soul. Again, this firmness of Faith is not only seen in dogmatical Assent, but in in fiducial Application of the Promises to ourselves, in which sense it is said twice or thrice, The just shall live by his faith. Such are the weak actings of our Faith, so strong are our temptations, so supernatural and mysterious is this way of believing, that all have cause to cry out with the Apostles, Lord increase our faith.  
Lastly, The best hearers need the Ministry for increase in Godliness, to grow in grace more. Thus the Apostle, writing to those whom he supposeth as converted 
4. In Grace.  already, yet exhorteth to put off the old man, and put on the new. To be renewed in the spirit of their mind, Epes. 4. 23. 24. And our Saviour prayeth for the Apostles even in that Prayer wherein he acknowledgeth that they had believed, and received the word of God. That they were not of the world, John 17. 17 That God would sanctify them by his word, which is to be understood of the progress therein. There is no Doctrine so practically opposite to the Scripture as that of Perfection; for every where the Godly are commanded to grow, to be mortifying the body of sin, to be perfecting holiness; which were ridiculous Exhortations, if we had already attained Perfection. Hence we are compared to those who run in a race, and therefore till death, do not come to our prize. Thus where the Minister may have little to do in respect of Conversion, it may have very much to do in respect of Edification. And the Godly are to Examine, whether every Sabbath day the Minister doth not come with a new benefit, a new advantage to them: look for a new grace and favour in every new Sermon. And so we proceed to the Use, which is, of Instruction,  
What all people should look at under the Ministry; Spiritual advantages, spiritual light, spiritual heat, spiritual quickenings. As where Christ went up and down he healed their diseased people, so where the word of God is preached, it should heal soul-diseases. Thou art not to have the Pride, the passions, the worldly cares as thou usest to have: but, oh how rare are such Hearers! who aimeth at this? who prayeth for this in every Sermon he heareth? Oh fear least some spiritual judgement upon thee deprive thee of this benefit. If an Israelite had looked upon the Brazen serpent, and yet not be healed: If a diseased person had stepped first in order into the Pool of Bethesda, and yet not have been recovered; they would have been greatly troubled to see their hopes frustrated. No less ought it to make thee grieve and tremble, if thou find that one Sermon passeth away after another, yet there is no spiritual benefit accrueing to thy soul thereby. But why do we speak of spiritual Edification? in how many is not the groundwork of Conversion laid? how can they have the second benefit, who have not obtained the first? How can they be nourished and grow, who have not yet the Principles of Life infused into them?  
Two great things are then to be done by our Ministry through the grace of God.  
The First, To Regenerate:  
The Second is, To grow and increase in the work of Grace.  
If the foundation stone of this building be not laid, thou art yet in thy ruins and rubbish, thou art yet in thy sins: Thou art to pray, and to desire all others to pray, that God would have mercy upon thy soul, that he would take away thy stony heart, that he would heal thy blind eyes, and open thy deaf ears. But if God hath brought thee into this spiritual estate, know there is a necessity to grow in grace, as well as to be in grace: and, that for progress herein God hath appointed his Ministry, and the Ordinances, Cry out then and say, Lord, not the First time, but the Second and Third, yet all my life long make me to partake of this Heavenly Benefit.   

SERM. CVIII.  
All Christians, especially Ministers, aught to lay out themselves wholly for God's Glory, and others good.  2 COR. 1. 16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea. 
THis Text containeth the manner how Paul was to fulfil his purpose of coming to them, which was first to go to Macedonia; and upon a short abiding there, then again, to come back to them, and to make a longer continuance with them. For the state of the Church of Macedonia was not so corrupt, as this of Corinth, and therefore needed not so long a residence of Paul there, as in this place. For our holy Apostle had his whole heart carried out in the service of God, and therefore did order his journeys and continuance in any place, according as God's glory, and the advantage of the Church might require it. So that when Paul speaketh here of his travails, and setteth down as it were his several journeys, in all these he did not consult with flesh and blood, or look upon carnal advantages; but his aim in all is, to promote the Kingdom of Christ.  
There is one great difficulty which Commentators are exercised with concerning this Text, and that is, How to reconcile this passage with that which is 1 Cor. 16. 5, 6, 7. where he saith, He would come to them after he had passed through Macedonia, and that he would not now see them by the way, whereas here he saith, he will, though afterwards he would come and abide with them: So that here seemeth to be a contrariety in his purposes. Some, as Aquinas, and others, think therefore that this purpose in the Text, was either made in a former Epistle, which is now lost, or sent by a messenger to them: And that afterwards Paul for urging reasons did alter his resolution. And that this is spoken of in the former Epistle, which they say is the second, though with us it be the first. Hence it's affirmed by some, that the Apostle wrote three Epistles to these Corinthians, though we have but two. But it is the judgement of the most able Divines, That no part of the Canonical Scripture is lost. They grant many books are now wanting, which some holy men did write, but of that which was by God appointed to be the Canon and Rule of our faith and manners none is perished. And indeed to hold that opinion, would open a door for many atheistical arguments; at least it would gratify the Popish party, who thinketh, if there were no Scripture, yet the Church and her traditions would be a star bright enough to guide us unto Heaven. Others there are that grant in the former Epistle Paul had a contrary resolution to this in the Text, and that it is no dishonour to him to change his mind; for they distinguish between matters of Doctrine, and matters of Fact. In matters of Doctrine they were always guided by the Spirit of God: But in matters of Fact, sometimes they did purpose according to humane considerations, but prudential and rational; yet in the event were overruled to other things, than they purposed, by some new dispensations of God's providence. Neither is this to be blamed, no not in wise men. For the Rule is, Sapientis est mut●re consilium, new emergencies which the wisdom of man could not foresee, may cause new resolutions. Now it's plain, that either Paul did wholly change his purpose, or else he did not fulfil it as soon as was expected by the Corinthians, which made them so calumniate him for inconstancy and levity. And this answer may very well be justified; yet Musculus doth at large show, how both these purposes may be reconciled, and that there is no contrariety in them, which is too long here to insert.  
Let us come to observe some practical and profitable instructions from this Text, and from the general scope that Paul had in all this labour and travail, which was to advance the glory of God, to promote the good of the Church, rejoicing like a Giant to run his race. We may observe,  
That it is the duty of all Christians, and especially of Ministers to lay out 
'Tis the duty of all Christians, especially Ministers to lay out themselves for the glory of God.  themselves for the glory of God, and good of others.  
Was not Paul admirable in this? See how he taketh one journey upon another, travaileth from one Church to another; and all this is, that Christ might be exalted. Both godly Christians and especially Ministers of the Gospel, are to follow Christ in this, who went up and down preaching the Kingdom of God, and doing good whithersoever he came. All his life was spent in doing the will of the Lord.  
First, Let us consider it as the duty of all Christians in their several places and 
1. For all Christians.  relations; and herein these things are considerable.  
First, There is none, though in never so mean a condition, but hath several 
1. There is none but have talents to be improved.  talents committed to him, which are to be employed for the honour of God, and the good of others. The known Parable of the Talents doth sufficiently confirm this. For though there be a great difference, some have five, and some have ten, and others but one or two, yet none are to sit idle: And therefore in that Parable, Matth. 25. 24. the instance of an unprofitable servant is made in him, who had but one Talon: we would have thought it would have gone worse with those who had more Talents; they were under many obligations, it would be very difficult to improve all. Doth not euperience teach us, that where a man hath many relations, and several trusts committed to him, how hard it is to be faithful in all? Yet here in this Parable, he only is found unprofitable, and is adjudged unto a terrible doom, that had but one talon, and was negligent therein. Would not Christ teach us by this, that none should slight their mean and low estate, thinking that such are poor and inconsiderable creatures, as they are, alas, they can do nothing for God? It is for Magistrates and Ministers, for rich men, or men in place, and of interest to lay out themselves; but God doth not look they should do any thing. Oh take heed of this temptation! If thou dost but set thyself to consider in this matter, thou mayest find thyself in capacity to promote the glory of God, and to further the Gospel of Christ in many particulars that thou art now negligent in. This is our great sin, that none are contented with the several relations and conditions they are in. One thinketh, if he were in such a man's estate, he could serve God better than he doth. The private Christian thinketh a Minister can do it better: A Minister thinketh a private Christian hath not the temptations and sad ears that he hath. As Luther speaketh (Comment. in Gen. cap. 17.) of himself, how he thought other men's callings happier than his, who endured so much envy and hatred for the Gospel, They live without vexations; their labour is sweet, but I am exercised (saith he) with great dangers. But we must take heed of impatiency, and know we may all serve God, and so be at last saved in our respective lawful callings. We would think the hands or feet were in a worse condition than the tongue, for they are worn out with labour; whereas the tongue doth taste of sweet and pleasant things, and is not wearied with pain, and yet these partake of the same happiness with the body, as the eyes or tongue do.  
Secondly, This you also are to understand, that all the lawful actions in 
2. All lawful actions may be improved for God's glory.  your several callings may be improved for God's honour, as well as those that are in their nature religious, and immediately applied to himself. Our ploughing and sowing, our marrying and bringing up of children, if done according to Scripture-rules, please God in their way, as well as religious duties: It may be holy ploughing, holy sowing, holy buying and selling, as well as holy praying and holy preaching. It is the Apostles command, 1 Cor. 10. 31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. In Popery there was an horrible mistake about this, which was the cause of bringing in much superstition; which made Luther, as appeareth in his Comments on Genesis, so often speak of the good pleasure that God taketh in the civil actions of our calling, when done out of obedience to God's command. And indeed men are hardly persuaded, that the doing of such things in our relations, are serving of God; whereas all such things done from good principles, and to right ends, are holiness as well as other duties. Holiness to the Lord, is to be written upon all thy natural, civil and moral actions, as well as religious. It is true, here lieth the difficulty, to do these ordinary actions of our calling upon holy grounds; to eat, to drink, to labour, that God may be exalted, and not to make riches, gain, and outward blessedness the utmost end of all doings in this kind. So that till a man be regenerated, he is but a worm crawling upon the ground, he cannot do any thing but upon humane motives. And it is no wonder, for such men in all their religious duties are but carnal and earthly; whether they pray or hear, it is not for the glory of God: Custom, formality, and self-respects, are the Locusts and Caterpillars, that do devour our hopeful buds. Therefore  
In the third place, It behoveth every Christian often to meditate about the ultimate 
3. Christian's should often meditate upon the ultimate end of all their actions.  end of all his actions. As the Heathen would have a man say to himself, Cui bono, for what good is this I do? So much more should believers propound this to themselves; I labour, I take pains, I rise early, I go to bed late; but to what end is all this? What is it that my soul doth principally aim at in all these things? If we had asked Paul, saying, Paul, Why will you go to Macedonia? He would have said, to promote Christ's Kingdom, to have been beneficial to men's souls. And then again, Why to Corinth? It was to carry on the work of the Gospel there. Many did begin to fall off, so that it was necessary there should be information and admonition. And further, Why do you go to Jerusalem? It is to refresh the bowels of the poor Saints there. By which you see, that as the Heliotropium, that flower of the Sun, doth follow the Sun, and openeth and shutteth according to the presence of the Sun, and its absence. Thus doth the heart of Paul wholly move after God; divine considerations are the Loadstone that drew out his heart. And indeed in all moral actions, the end is first to be concluded. Hence Aristotle in his Ethics beginneth with the end of humane actions. What is the white that all men are to shoot at? What is the mark they are to level at? Whereupon some Divines likewise concluding, that Divinity is practical and not speculative merely, that therefore the most approved and genuine method in all Systems of Divinity, is, first to begin with that end, which all men ought to aim at in their whole life, and that is known to be the glory of God, and the salvation of our souls. Now when a man hath fixed his end, and resolveth upon that, he doth all things proportionably and suitably thereunto. Hence when a man acteth according to a Divine Rule: If you ask him, Why do you take such pains? Why do you ride up and down, and travail so much? Why do you study and devour books? His answer will be, It is for God's glory, and the salvation of my soul. Till therefore a man hath centred his soul upon the right end, till his heart be constantly upon that, he either propounds cursed and wicked ends to himself, or at the best he maketh intermedious ends ultimate, that which is the secondary to be the principal. For it's lawful to take pains, to be diligent in our calling, that our family may be provided for, our children be brought up; it were an unnatural and great sin to be negligent herein; but than you must remember, to make this a comma, not a colon: This must be your Inn, not your home, you must look beyond all these, even to God and your souls. This truth is so necessary, that though we should preach six hundred Sermons about it, to quicken you up in the meditation thereof, it would not be useless: But I am not now to insist upon it. The sum is this, He that would both in soul and body, in health, wealth, parts, and all he hath, be employed for God, must often make this Question to his soul, Oh my soul, what is thy end in all these things! What moveth thee to be thus diligent in thy ways? What is it that is set most upon thy heart all the day long? For although we cannot continually have actual thoughts upon our chief end, yet we are to have an habitual and virtual inclination, from whence all is to come, that we do. Even as a perfect Grammarian speaketh always true Latin, from the habit within him, though happily he doth not actually think upon every rule in his Grammar.  
In the next place we told you, This acting and working for God in our whole 
2. Especially it belongs to Ministers.  life and callings, is more eminently to be fulfilled in the Ministers of the Gospel. The name of a Bishop is a name of labour, and not honour. The Ministry is, Negotiorum negotium, the work of all works; which made Paul say, Who is sufficient for these things? 2 Cor. 2. 16. All the title and names they have, denote diligence; labour, solicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the Devil and wicked men do raise against them. Hence Timothy is commanded, To endure hardship as a good soldier of Jesus Christ, 2 Tim. 2. 3, 4. and that he may discharge this faithfully, He must not entangle himself in the affairs of the world. All which showeth, that in a peculiar manner they are by their Ministry to dispossess Satan of his Kingdom: They are clouds to refresh the dry ground, and to make it fruitful. They are salt to season those who are corrupted by sin. But you may say, What qualification is requisite, that both private Christians and Ministers may lay themselves wholly out in their respective ways for God? For though Paul instance here only of his own travails, yet the end of this is general, and belongs not only to all Ministers, but all Christians. We are to do in our way, what Paul did in his way: We may in the Apostles consider some things as commanded them in their proper personal capacity: Some things again as Ministers which belong to all Officers in the Church: Some things again as commanded them under the notion of believers, and what they do in such a capacity, we all are to imitate them in. It was not the Apostles duties only to watch and pray, to take heed their hearts be not overcharged with the cares of this world; to strive to enter in at the straight gate, but it is every believers duty; we have all the same end, though not the same way. What Paul aimed at, by preaching, by travailing from one Country to another, the very same thing art thou to aim at in thy buying and selling, in thy trading from one place to another.  
Now amongst the several qualifications to enable us thereunto, there is required, 
What is required to enable us to do all things for God's glory. 1 A converted soul.   
1. A renewed Nature. We must be made new creatures, else the first stone is not yet laid in this foundation. Paul never was busy in this spiritual merchandizing for God, till he was converted; while some men have their lusts their god; others their god; others the world their god; others honour and greatness their god: They cannot but toil and moil, go far and near, only to satisfy these spiritual Idols, that they worship in their hearts. Oh but when God shall make this iron to swim, shall convert this earth into fire, than he beginneth to improve that first Commandment, and to do all things in pursuance thereof, even to have no other gods, but God alone.  
2. There is required a public Affection, whereby we prefer God's glory, and the spiritual good of others, above all our particular concernments. If 
2 A public spirit.  Paul could even desire to be an Anathema for Israel's spiritual good, Rom. 9 3. How much more than would he readily part with riches, honour, and his own ease to have procured it? When we read in profane Histories, and see how much some of their Worthies have denied their profits, pleasures and lusts to promote the public good, we may admire that public spirit God gave them; yet Austin observeth truly, That corrupt aims and ends did prevail in all they did. How much more than may we behold the glorious work of God's Spirit upon many Christians, in this very particular of giving them public affections, that had rather with Jonah be cast into the Sea, then see the Church sink wherein they are? If it be our duty, To lay down our lives for the brethren, 1 Joh. 3. 16. is it any wonder, if we do the less things for the good of others?  
3. There must be Heavenly mindedness. Cold doth congregate heterogeneal 
3. Heavenlyn indedness.  things together; the Earth is an heavy element, and falleth downward. If therefore a man would be active and diligent for God and his Church, he must be of an heavenly frame; he must be able to say with David, Whom have I in Heaven but thee, and in earth in comparison of thee? Psal. 73. 25. As fire assimilateth all things into its self: Thus doth the godly man endeavour that all his relations may be godly, all his friends, all the world if it could be. Hence it is that every godly man, because of this heavenly affection, is in some measure, though not equal to Paul, to say, 2 Cor. 11. 28, 29. The care of all the Churches is upon me: who is weak, and I am not weak? Who is offended, and I burn not? It is said to be a kind of proverbial speech in the primitive times, If an elect (that is, a believer) hath sinned, his neighbour hath sinned; implying the great care Christians took of one another's soul, that if any did sin, they were to consider whether other men's sins were not made theirs some way or other.  
Lastly, Fervency and zeal is a choice ingredient in this precious ointment. If you observe who ever did much in their places for God, or his Church; you 
4. Fervency and zeal.  will find they were always men of zeal. Hence Rom. 12. 11. you have those duties excellently put together, Not slothful in business, fervent in spirit, serving the Lord. Every Sacrifice must have this fire, that it may be offered up to God. It is the sluggard that hath this field grown over with briers and thorns; want of zeal maketh a man stand like an unprofitable tree, that cumbreth the ground. It was Paul's zeal made him do and suffer so much for the good of the Church. Thus zeal also will inflame thee, and make thy heart which naturally is like a cold stone within thee, to burn like fire; and then, as Solomon speaketh in another case, It is an impossible to keep in thy godliness, as to bind up the wind, or to conceal the ointment thou bearest about with thee. Zeal will make thee work for God, speak for God. These and the like qualifications will make us put this Doctrine into daily practice, viz. To improve all we are, and all we have for God's glory, and the good of others.  
Let the Use be, To examine ourselves in this point: Is all we do in reference to God? Do we live and move to glorify God? May we not charge our base and unworthy hearts with much laziness, much formality; much worldliness, whereby we are hindered from spending ourselves, and being spent in his service? Do we not live, as if we had no other business in this world, then to eat and drink, to buy and sell? And yet again, Who looketh upon himself as running in a race, and so will not give over till he come to the prize? And truly if we but consider the infinite comfort that is in doing of God's work, above the worlds, and the Devils; this would be a sharp goad in our sides, to make us forward therein.   

SERM. CIX.  
Of the Office of Apostle, and particular Pastors; and of the People's esteem of their Minister.  2 COR. 1. 16. And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea. 
WE proceed to a second Observation from this relation made by Paul of the manner how he intended to perform his promise of visiting of them. For it's plain, that Paul by this instance doth declare, that he had an universal commission to oversee all those Churches in several places and country's which he had planted. And therefore in this particular his Office was distinct from ordinary Pastors, which were appointed for particular Cities and Churches, who were to have their ordinary residence with them, and so were in a peculiar manner to give an account for their souls, as their proper charge. God then did not, or doth not require of ordinary Pastors, that they should like Paul travail from country to country for the propagating of the Gospel, but in a diligent and faithful manner to watch over their own flock at home. From whence observe, 
The office of the Apostle and ordinary Pastors differs, in that the one had an universal, the other a particular charge.   
That the Office of an Apostle, and an ordinary Pastor, were among other things distinguished in this, that the one had an universal charge over all Churches; the other was limited to a particular flock.  
I say, [Among other things] for there were several particulars wherein Apostles and Pastors are diversified, as their immediate call, their ocular testimony and witness of Christ; their power to work miracles; their infallibility in Doctrines: All which are not now to be looked for in an ordinary Pastor. Only that which I am to take notice of, is their illimited and universal power, which the Apostles had; they were supreme Governors in the Church; yet even their Authority was but ministerial, not magisterial. Therefore their name declareth they were but as Ambassadors sent, and so were not to do any thing in their own name, but the name of Christ who sent them.  
The opening of this Doctrine may serve for information and practical improvement. And  
First, We are to take notice that the Apostles had an universal commission, to go 
1. The Apostles had commission to preach to all Nations.  and preach to all Nations, to disciple them, to plant Churches; And therefore they were in constant travails up and down; for they were the leaven, to leaven the whole world. They were like the Sun whose light and heat have influence upon the whole earth. It is true, they divided their labours, some going into one part, and some into another, so that thereby the word of God prevailed more powerfully, than the Emperor's sword. Christ indeed saith, He was sent only to the l●st sheep of Israel; but the Apostles were sent to all the lost men of the word; and that grace of God which before was enclosed within the borders of Judea, was upon Christ's ascension publicly offered to all Nations. This was that mystery, which the Apostles at first perceived not; but when throughly instructed, than they began to call nothing, or man unclean. It was then necessary, for the carrying on of this universal and illimited grace of God, to have such Officers, that should also be universal and illimited; that should go up and down preaching the Gospel of Christ; the goodness of God herein mercifully appearing, that no Nation though never so barbarous, and in such remote parts of the world, were shut out from this glorious light.  
Secondly, The Office of the Apostles, though thus differing from all other Offices, 
2. Yet the office of the Apostles did virtually contain all other.  yet it did virtually and eminently contain all; therefore they could do what the Pastor and Teacher did. Hence Peter calls himself an Elder, 1 Pet. 5. 1. And John the Apostle (for we take it for granted, it was he that was the Penman of them) in his two last Epistles styleth himself only Elder So that the Apostles they did preach, they did administer Sacraments; and thus what any other Officer did, they also could do. Even as Philosophers say, the vegetative and sensitive soul, is contained in the rational after a more eminent manner.  
Thirdly, The Apostles therefore had in their Office, that which was ordinary, 
3. The Apostles had in their office something ordinary, and something extraordinary.  and that which was extraordinary. In their extraordinary they had no successors; in this particular of universal inspection and oversight to Churches, they had none. This Question indeed is greatly disputed by Saravia, and others that adhere to his opinion, who affirm, That though the Apostles had many extraordinary and personal privileges, yet their Office was perpetual, even as that of the Pastors. There being (say they) the same perpetual grounds for one as well as the other. But that doth not appear probable. The first constitution and planting of Churches, requiring that peculiar Office, which planted Churches do not: Even as miracles were then required, but not now; and if any Nation were in these later days to be converted, there would be required no more an Apostle to do this, than miracles to confirm his Doctrine. As it was with the people of Israel, while they were at first to be an embodied people, and before they were fully planted in the Land of Canaan; they had extraordinary Officers, and the Lord wrought wonderful miracles amongst them, but he did not so afterwards.  
Fourthly, But the Office of an ordinary Pastor, is to watch over his flock, to keep constant residence amongst them. Even the best Popish Writers do determine, That a Pastor's residence with his people is Jure Divino. It is true, there are some cases, when they may for a while be absent from them, viz. when they are called to consult in Synods and Councils about the public advantage of the Churches of God, to stop the gangrene of error, or any profaneness endangering the whole body; but a voluntary absence from a people is a great sin, and inconsistent with all those ministerial duties that God doth require of them. How can they feed them? How can they admonish them? How can they rebuke them, and reprove, as occasion shall serve, unless present with them? That distinction per se, vel per alium, will not hold at the day of judgement. It is not another man's diligence, another man's care that will save thee. Now when we say, his residence is necessary, we mean not his mere personal and bodily presence only. For if men be lazy and negligent, their presence is an absence. The Scripture speaks of Idol-shepherds, such have eyes, and see not; ears, and hear not; such have mouths, and speak not. Now these whether absent or present, it's much alike. Therefore this residence requireth a faithful and diligent discharge of that weighty work, constant preaching, a faithful dispensing of Ordinances: And besides this public Ministry, as occasion doth require, a more personal and private dealing with their flock, that so no man might perish. We read of our Saviour, Joh. 4. that he did not despise a poor ignorant woman, but though weary, and wanting bread, yet attended to her conversion, saying, It was his meat and drink to do his Fathers will. People are not to interpret such private endeavours of their Ministers, as too much busie-medling or affectation of dominion. Yea it is your duty to go unto your Pastors of your own accord, to inquire about the salvation of your souls; no man needeth to teach you this, in respect of your bodies or estates, to go to Physicians and Lawyers. Certainly were not these things more unto men, than their souls, they would have as much recourse to their Ministers. Consider that place, and set it upon your hearts, Mal. 2. 7. The Priest's lips should preserve knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of Hosts. You see here our Office, and your duty. Oh then, were men in more holy fear about their souls! What if I have not knowledge enough to salvation? What if I mistake godliness, thinking it to be that which it is not? What if I delude and flatter my own soul? Oh let me go to those that are the wise Physicians of my soul! Let me inquire so diligently, so exactly, that whatsoever I am deceived in, it may not be in matter of my soul!  
Fifthly, Though a Paster is thus ordinarily to reside with his own flock, and 
5. Though a Pastor is ordinarily to reside amongst his flock, yet he is a Minister of the whole Church of God.  above all things to attend thereunto, yet he is in some sense a Minister of the whole Church of God, and so is a debtor to the public good thereof. We must in every Minister distinguish of the habitual and aptitudinal disposition that is in him by his Office, and the actual relation, or exercise thereof. It is true, that a Minister is not primo & per se, made a Minister of the Catholic visible Church, as some learned men think; for than his principal and proper duty would be to attend upon the whole flock of Christ, and not this or that particular one; yet though he be not Pastor Ecclesiae universalis, as the Pope doth arrogantly assume to himself, yet he is Pastor in Ecclesiâ universali, though he be not a Pastor of the universal Church, yet he is a Pastor in the universal Church. Hence when he preacheth or administereth Sacraments in other Churches than his own, he doth it not as a private man, but as a Pastor in the Church, though not as a Pastor of that particular Church. The reason why a Minister may put forth ministerial acts, though not to his own people, ariseth from that habitual disposition, which he is put into by his Office. So that to be a Pastor of a people is not like that predicamental relation ad esse, which Logicians speak of; as if when a people (suppose) should be all consumed by the plague suddenly, that then a Pastor's office doth wholly cease, not only to them, but to all other Churches; but it's rather under a transcendental relation, having an aptitudinal respect to the whole Church of God. But I am not here to dilate on this, it is enough at present to know, that a Pastor is not so limited to his own flock, as if he did not owe much also to other Churches; yea he is many ways to advantage others also, by occasional preaching, by public assistance in solemn Assemblies, by writing and many other ways. Thus they are to be like some full fountains which are able not only to water the proper channel it emptieth itself into, but to overflow sometimes, as Jordan did to the refreshing of others. So that although a Minister is bound to prefer his own flock first, and principally to attend to them, as his own charge, yet what by prayer, direction and counsel, and what with many other edifying ways, he is wholly to lay out himself for the good of others, and to be as precious ointment which cannot be hidden, but doth refresh standers by and strangers, as well as those that bear it about; or as music doth not only delight those for whom it is purposely provided, and who are at the charge of it, but even others that are at a distance, or mere strangers.  
Is it thus then, that Pastors are personally to attend to their flock? Then let it be an Use of Exhortation, to you that are the people, readily to submit unto, and entertain them in all their ministerial labours. If we are to preach, you are to hear; if we are to reprove, to admonish, to instruct, then it's your duty to be willing in all these things. Why then is it that many are so unwilling, so froward and opposite to the Ministers of God in their faithful discharge of their Office? Are we from house to house, from person to person, as occasion may require, thus to promote your souls good? Why are people so averse to this? They are not willing to be disquieted, they would be let alone in their ignorance and profaneness. Thus we take more pains than we have thanks for: They would like us better, if we would meddle less, if every man were left alone to his own self. But though happily you may say to other private Pastors, What have you to do to instruct us, to meddle with us, look to your own selves? Yet you cannot say thus to those whom God hath set over you; they must admonish, reprove, instruct, whether you love them or not, for so doing. So that it argueth horrible negligence in people, when the more lazy, the more careless a Ministry is, they like it the better; They love no zeal, no diligence, no forwardness in such as watch over them. And whereas the Devil goeth up and down like a rearing Lion, to seek whom he may devour; yet these are angry at the shepherds of their souls, who would deliver them out of his paws. If you were but sensible in what thraldom you are in to your lusts, how difficult to get any bolts or fetters off from you, as also how many oppositions are in the way to Heaven; how hardly even a righteous man is saved, than you would say, all ministerial labours are too little to provoke thee in this way.  
The second Use is of Admonition to the Ministers of the Gospel, that they would look upon Paul as a special precedent to follow. How ought it to quicken us up against all dulness, laziness and wearisomeness in our work, when we have such an example as Paul before us? How often may we blush and mourn, to see ourselves fall so short of Paul's diligence, zeal and courage in the ways of God? For though we are not called with him to pass from country to country, from Church to Church, to advance the kingdom of Christ, yet within our sphere we are to imitate him; and as we see here in the Text, where there was the less need of his presence, to continue the less while, as in Macedonia; and where there was the greater necessity of his pains and labour, to continue the longer while. Thus ought we to discern of men's conditions, to consider who needeth more instruction, and more reproof than others, and so accordingly to apply ourselves. Oh how happy is it when prudence and zeal meet both together in the Officers of the Church! This is to be Luther and Melancthon joined in one person.  
We come to the last particular observable in these words, and that is the consequent event, rather than the final cause of this his journey unto them, which is to be brought on his way toward Judea. You have this also mentioned in his former Epistle, 1 Cor. 16. 6. as being an expression of love, which he did much regard; and vers. 11. he speaketh of Timotheus, that he should conduct him. The original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To be lead on forward with respect in his way: and we have it often instanced in Rom. 15. 24. I trust to see you in my journey, and to be brought on my way by you. We read also of this loving respect showed to Paul and Barnabas by the Church, Act. 15. 3. and especially Act. 21. 5. The Disciples brought Paul and all his companions on their way with wives and children. This showed their affectionate love towards them. Yea that is an observable expression of John Epist. 3. 6. Whom if thou bring on their journey after a godly sort, thou shalt do well. In the original it is, Worthy of God; thereby implying, that it was more than a mere civil expression, or courteous act of humanity. They did look at God in those eminent servants whom they did thus respect.  
Now in this expression there are two things implied,  
1. Their cordial affections to them as friends. This going along with them, did demonstrate how much they loved their company, that they were unwilling ever to be taken from them.  
2. It was a matter of honour and respect to their Officers; it showed they esteemed of them more, than of the great and noblemen of the world; yea they looked upon it as their own honour, that they had such an Apostle. From whence observe,  
That where the Ministry hath wrought spiritually upon a people, it worketh 
Where the Ministry hath wrought spiritually, the Minister is esteemed highly.  great love and honour to those that were the instruments thereof.  
Not that the Ministers of God are to look so much at external reverence, and civil respect, but chiefly to the heart-affection of a people, and their souls inward esteem of them. Paul speaketh of this respect he had from the Galatians upon the first work of his Ministry upon them, though they did abate afterwards of this love, Gal. 4. 14. You received me as an Angel of God, yea as Jesus Christ. I bear them record, that if it had been possible, they would have plucked out their own eyes, and have given them to Paul. What hyperbolical expressions of love are here spoken of? But all this is, where the Ministry hath had its spiritual efficacy; otherwise you cannot discern a man better never to have reaped any good by the preaching of the Gospel, than that he never knew yet what a converting, a quickening Sermon meant: for if he had, he would never be so malicious, so opposite to the Ministers of the Gospel, as he is; he never getteth good by them; and therefore it is no wonder, that he hath no higher thoughts of them. But if through their Ministry he hath been converted, he hath been edified in godliness, then how dear and precious are their thoughts of such?  
Use of Admonition, Try thy affections to the Ministry, by the profit thou reapest by it. Is it any wonder to hear an ignorant person, a profane persons revile or oppose the preachers of the Gospel? How can it be otherwise? They never found any soulsaving benefit by their pains. Hence the Apostle to convince such Christians as were staggering, and beginning to fall off from the truth, and their affections to him, calleth to mind what good they once were made partakers of by his labours, If ever they were converted, if ever they received the Spirit of God, it was through his ministry. Therefore thrive and profit by their labours, and then despise them, if thou canst.   

SERM. CX.  
Of the sinfulness of Levity, and unconstancy in the Children of God.  2 COR. 1. 17. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, nay, nay? 
IN this Verse the Apostle maketh his apologetical Defence against such calumnies that were cast upon him, either for the changing of his purpose to come to them, or deferring it longer than they expected. And for the more efficacious convincing of them, he propounds his Discourse interrogatively, Did I use lightness? Do I purpose according to the flesh?  
So that in the words we have,  

1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Crime, Cause, or Charge supposed.  
2. Their Accusation upon it.   
The Charge supposed is, That he was thus minded to come to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was done out of deliberhtion, and serious advice. Though some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as denoting only an act of his will. Now this purpose Paul did not fulfil, he changed his mind, and did not come according to expectation: Whereupon his adversaries charged two crimes upon him, which usually make men sinfully alter their minds.  

1. Levity and Inconstancy, Rashness and Temerity; as if he did not regard what he said. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart, because of its lightness and agility.  
2. Carnal and corrupt designs, they make men also often alter their resolutions, and that he doth remove in the ensuing words.   
I shall take notice of the first at this time; we may consider how diligent the Apostle is to free himself from all Levity and Inconstancy, because his enemies would extend this to his Doctrine also, as appeareth in the following Discourse. He that is not to be trusted (say they) in his ordinary promises; he that is uncertain and inconstant there, will also be in his preaching and Doctrine; but the Apostle doth with all vehemency, yea with a solemn oath purge himself from this calumny. From whence observe,  
That lightness and inconstancy is a great sin and reproach in any person, 
Lightness and inconstancy is a great sin and reproach to all, much more to Ministers.  but especially in the Ministers of the Gospel.  
As it relateth to them, I shall (God assisting) treat of it, at the clause of the verse. For the present I shall handle it in the general, as a necessary truth to be made use of by all believers. And whereas this inconstancy may be discovered either in our civil and moral conversation, or in our religious and holy concernments.  
I shall begin with the first. Let us consider the sinfulness of inconstancy in civil 
Of the sinfulness of inconstancy in civil respects. As 1. When we are not consistent with ourselves in our assertions.  respects, which may be manifested in these particulars:  
First, When we are not consistent with ourselves in our assertions and affirmations. This is a great dishonour to God and ourselves, when we will say and unsay things, affirm one thing at one time, and the contrary at another: And in this case Inconstancy is the same with lying. Thus it argueth a light vain heart, to talk one thing one time, and another thing another time. Hence the Rule is, Oportet mendacem esse memorem. A liar must have a good memory; and as others say, A liar must have a good pair of legs, that he may run away; for he will quickly be discerned, if he stay long in one place. Now we may not wonder, if Paul would not be thought guilty of a lie. For the way of lying is inconsistent with the state of grace, as Colos. 3. 9 Lie not one to another, seeing ye put off the old man with his deeds, and have put on the new man. Observe the Apostles argument, you that are made new creatures, you that have the Image of God repaired in you, how can you lie to one another? Hence you have David praying for the grace of God herein, Psal. 119. 29. Remove from me the way of lying. And, vers. 163. I hate and abhor lying, but thy Law do I love. Mark the opposition, no man can love God and his Word, but he must abhor lying. But how little do people generally take heed to themselves herein? They think not their graceless and unregenerated hearts may be discovered by such inconstant lying words, as well at by gross enormities. Oh therefore look upon it as a very heinous sin, not to be a person of gravity, consistency and harmony in thy words. Can there be a greater reproach then to say of a man, he will say and unsay, there is no heed to be given to his words? We are not to believe all things they say: if this were only thy dishonour, it were not so much matter, but it cometh from a corrupt heart within. Now the people of God above all persons are to look to their words in this respect, because with Paul they have their enemies to observe them. And we see how profane persons are apt to charge them with this, that though they will not swear, yet they will lie. This indeed they do, because of their enmity and malice to such as fear God; but be thou sure to give no occasion herein for them to blaspheme. We see this holy Apostle in a solemn, sacred manner, sometimes calling God to witness, That he speaketh the truth, and lieth not, 2 Cor. 11. 31 Gal. 1. 20.  
Secondly, This inconstancy and mutability in civil respects, is discovered 
2. In our promises.  in our promises; Yea, when it becometh a crimson sin, than it is manifested in our promissory oaths, lightly and perfidiously breaking of them. Now as to abstain from all lying, and to speak the truth to every man, is made a property of a godly man: So also it is a character of a godly man, to keep his promise, to be faithful to that, though it should be to his own damage, Psal. 15. 4. He that sweareth to his own hurt, and changeth not. Though his Word and promises prove afterwards prejudicial to him, yet he preferreth truth above all earthly respects whatsoever. It is true, Divines have a Rule, In malis promissis rescinde fidem, A sinful promise is not to be kept; for that would be to add iniquity unto iniquity, and to double thy sin. But in things that may be inconvenient to thee, thou art not to use lightness, and easily break thy word. Thus than it is a character of a godly man to look to his promises, to be very careful to observe them: It's unjustice to break them, because by a promise thou becomest a debtor to another. And do you see Paul so careful, lest he should be thought to be yea and nay? And art thou careless about thy word? Oh you must know, that true Religion and godliness doth not consist in the duties of the first Table, but of the second likewise. Do not think that this is godliness enough to pray, to perform holy duties, to be often in religious Ordinances: No, but thou art to abound in all truth and faithfulness towards man, to avoid all lying, all falsehood in promises, and so to have truth both towards God and man. But how apt are our hearts to deceive us in this kind? Some think their righteousness towards man, because their words are as good as oaths, that therefore they shall go to Heaven, though they be not forward in religious duties; they have no family-worship of God; they do not walk singularly to the course of the world; and others again, they are ready to think that their religious duties, their forwardness and zeal therein; though they regard not words and promises, though they neglect the duties of righteousness, yet their condition will be good enough. Oh but remember this passage of Paul for ever, Be not hasty to promise, labour not to forget what thou hast promised, which will be if thou hast a conscientious regard unto thyself herein. For when thou dost not think it matter of conscience, when thou thinkest godliness is not much concerned herein, no wonder then if thou art so often found faulty herein. The Scripture is very frequent in pressing these duties of truth and righteousness between man and man.  
Thirdly, This mutability in civil affairs is seen in our affections, our love 
3. In our affections.  and respect to men. It is a man's duty to be a faithful friend to such whom he hath cause to respect; and therefore of a friend suddenly to become an enemy, for one while to love, and another while to hate, this is to be yea and nay. Men may be unfaithful two ways:  
1. When all the love and respect they profess is in hypocrisy. Their tongues and their hearts do no ways agree. Joab's Ave, and Judas his Salve, when they intended destruction, is famous even to a Proverb. David often complaineth of such deceitful men: but then there are unfaithful men, who once did love, and were real for the time in their respects; but then  
2. Upon carnal sinful grounds alter their affections again. Such perfidious and inconstant dealings are abominable to God and man. It is one great part of David's complaint that maketh him so solemnly cry unto God for help, even becavse the faithful fail from among the children of men, Psal. 12. 1. It is true, a man of no godliness may be a faithful friend; there are great instances of such friends amongst Heathens; and the wisest Writers amongst them, have serious Discourses about Friendship. But godliness only doth rightly order and regulate this faithful friendship. That is a Rule to be abhorred by all 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 settled 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 only, we may take up Solomon's complaint, Prov. 20. 6. Most men will proclaim their own goodness; but a faithful man, who can find? Men will talk, and boast, and profess much love and kindness; but as it was in David's time, so it will be in all ages, Psal. 5. 9 For there is no faithfulness in their mouth, their inward part is very wickedness, they flatter with their tongue. Hence is that Rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But why is there such hypocrisy, dissimulation and falsehood in men's 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 showeth 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 thyself of the extent of Religion, how far godliness will put forth its self, not only in religious duties towards God, but righteous, just and faithful actions towards man. Now that we may have such plain and faithful spirits, consider the aggravation of this sin 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 
Of the aggravations of this sin. 1. 'Tis contrary to the nature of God  ought to be stamped upon us; we are to be like God in our holiness. Now how often doth the Scripture proclaim this glorious property of God, that he is unchangeable, that he is faithful in his Word and promises? And truly this is the comfortable support of ourselves, for it's not any worth in us, but God's faithfulness in his promises that preserveth us to eternal glory. Thus he is called a faithful Creator, 1 Pet. 4. 19 so faithful is he that hath called us, 1 Thess. 5. 24. If God were not faithful in his promises, even when we have unfaithful hearts, how miserable would our end be? It's God's 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 faithful as he is faithful. 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 son 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, unless he be assisted by grace. For such is the weakness and ignorance of his understanding, that he cannot foresee 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! Show 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 
2. 'Tis a reproach to men  a great sin 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 liars, that they have no truth in them. Oh than 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 apostasy 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 thyself in these things, let no lie, no falsehood, no deceit be found in thy words and dealings. For if there be, presently Religion is wounded, than the carnal ones rejoice; 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 faithful in all thy ways, 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 sin to be thus rash and inconstant, because hereby a 
3. Hereby a man makes himself unfit for God's service.  man maketh himself unfit for God's service, either in Church or Commonwealth. such an unfaithful 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 earnestness 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 myself a transgressor. Thus it always falleth out, that a man of mutable and inconstant principles, he can never be serviceable to God; for this debaseth him before men, this maketh him vile and contemptible, and thereby like a broken vessel that is of no use.  
Fourthly, It is a great sin to be thus inconstant in our words, because it's an 
4. 'Tis an abuse of our tongue.  abuse of our tongue, which the Scripture calleth a man's glory (though some apply it to the soul) now for thy glory to be a shame, to have thy tongue accounted a lying tongue, a double tongue; a false tongue; This is an aggravation of thy wickedness.  
Lastly, As God doth threaten to punish lying and deceitful tongues, so he doth 
5. God threatens lying, but encourageth sincerity.  graciously encourage all such as are of sincerity in all their words and works. A lying tongue is one of the seven abominations which God hateth, Prov. 6. 17. as on the other side, How mercifully doth God encourage some, Isa. 63. 8. for he said, Surely they are my people, children that will not lie, so he was their Saviour. So that if all these particulars be laid together, we may see how necessary it is to add righteousness to our Religion, to be as Christ, Whose lips were without guile in respect of God and man. Oh this will afford thee great comfort; this will assure thee that thy Religion was not hypocrisy. It's easier performing multitude of duties then to walk thus uprightly towards men; they may be done with more ease to flesh and blood, yea they may be the fuel to thy hearts-pride and self-applause; but this tendeth really to mortify sin within thee, and to cause thee to have respect to all God's commandments.   

SERM. CXI.  
Of the sinfulness of Inconstancy, and lightness in matters of Religion.  2 COR. 1. 17. When I therefore was thus minded, did I use lightness? 
WE have treated of lightness and Inconstarcy, as it was expressed in civil things, whether in our words, Promises, or dealings between man and man. This you heard was both a sin towards God, and a reproach to religion, yea unrighteousness and falsehood in these outward affairs are so great sins, that many times they make the greatest wound in our consciences; and Experience confirmeth it, That when a man is converted to God, and made sensible of sin, the sins of his unrighteousness doth most trouble his conscience; It is longest e'er he get the pardon of these in his own soul: and the Reason may be, because such unfaithfulness in words and dealings are condemned by the natural light of our conscience; Even Heathens have been able to judge such things great sins. Now what is done against natural light that maketh a greater gash in the conscience. Hence the Omission of those Duties which are merely known by supernatural light is not so grievous to us, as when an humble brokenhearted sinner is called upon to believe in Christ, to rest his soul upon him for justification. How hardly is such a contrite spirit brought to judge that unbelief herein is a great and heinous sin; that God is provoked hereby; That, as much as lieth in us we make Christ of none effect: So that, when such a wounded conscience can complain of its former unrighteous, unjust, and sinful ways it once lived in, yet it doth not at the same time bewail that great sin of unbelief, its frowardness, and slavishness, that it doth not receive Christ as a Saviour; yea, it rather judgeth it a duty to keep off from a Promise, and to question; whether Christ will receive such a wretched sinner as he feeleth himself to be. By which we see, what cause the people of God have to take heed of sin in this kind; for how hardly are they healed! how long may it be ere thy conscience may be pacified through the blood of Christ.  
But I proceed to a Second kind of Inconstancy, which is of a greater guilt, 
Of the sinfulness of Inconstancy in spiritual things: as in 1. Faith.  because expressed in matters of greater concernment, and relation even to God himself. To be yea and nay, off and on, in matters of Religion, this proclaimeth our wretchedness. And  
First, There is an inconstancy in our Faith. When we do lightly and uncertainly receive the truths of God, so that we are ready for one Faith one week. and another Faith, another week: This is a very dangerous frame of soul, when a man is not of a sound judgement, neither hath laid a good foundation in Christian Religion, but, as the Apostle saith, Ephes. 4. 4. is like a child tossed up and down with every wind of doctrine. Such are called by the Apostle Peter, 2 Pet. 3. 16. unlearned and unstable. In the number of these light and inconstant persons, we may reckon the Galatians, when he chargeth them with their sudden Apostasy, Gal. 1. 6. I marvel that you are so soon removed from him that called you unto another Gospel. They were ready for another Gospel, for other Teachers, who formerly had received the Apostle as an Angel of God, yea, as Jesus Christ. This lightness also was manifested in some of Christ's Disciples, John 6. 60, 61. who upon their misunderstanding of some passages in our Saviour's Sermon, judging them hard, and absurd, from that time went back from him, and walked no more with him. And truly are not these times a sad instance of the lightness and uncertainty of many men in the Doctrine of their Faith? In how many men's Religion may you find Yea and Nay? How many are destroying that which once they did build? Now nothing is more contrary to the nature of Faith than this inconstancy. For, if we do consider what the Nature of Faith is, we shall find, that it doth so autoritatively bring the understanding into obedience of the Divine truth, that it dare not give way to doubtings, and plausible Objections of deceitful men any more. The Apostle, Heb. 11. 1. giveth us a full description of Faith, as to this matter of quieting and satisfying the soul, for he saith, It's the substance of things hoped for; and ehe evidence of things not seen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which hath but a mere apearancy, as Meteors, or rather, as colours in the Rainbow; and truly, many men's Faith hath no subsistency at all, it is only in their fancy. Hence it is, that there is almost a scepticism introduced into Religion, as was once into Philosophy. But Faith doth consolidate the soul, and establish it upon Scripture-grounds, which are sure and unmoveable. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is applied to a Demonstration, that doth even necessitate the understanding to give assent to it, so that it hath no power to refuse it. Thus also it is when the soul believeth, The spirit of God through the word so convinceth the heart, that no demonstration in Sciences nor objects to sense can be more potent to persuade. Oh then take heed of Inconstancy in Principles of Faith. This will argue thou art built upon a sandy foundation, that thou dost believe such Doctrines only upon humane Motives, and deceitful grounds. Hence it is, that the Apostle doth exhort to a full persuasion of mind, even in those points that were more controversal, and disputeable, Rom. 14. 5. How much more than are we to be persuaded fully in our mind 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 mere humane faith, whereby we are carried out to believe these things, upon no better grounds, than the Turk doth his Alcoran, Education, custom, 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 God's word. Though Men have never such parts and understanding in the sense of the Scripture, yet they cannot believe it, unless enabled 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 man's Faith is wrought by God's Spirit, and established upon Divine Authority, than it becomes more immovable than the Heaven, and Earth, for, as God is always the same, his word is always the same, so is Divine Faith. This then all are to labour for, is even a full persuasion in their own mind, 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 powerful assurance of the truth of them from Divine Motives, such as could not fail?  
2. In matter of our Conversion and Repentance for our sins it is very sad 
2. In our Conversion and Repentance.  and dreadful to show Inconstancy. To be Yea and Nay in this respect, sometimes to mourn and complain of them, and at another time to wallow ourselves 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 souls? 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 embrace our Dalilah again. There are few sinners but they come under this crime of Inconstancy in this respect; for many do not always continue in an obstinate, senseless way; they find some thawings, and melt 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 find these Yea and Nays, these ebbings and flow, let them seriously consider, what an high provocation this Inconstancy is, of God against their souls. This unsteadfastness was often complained of by the Prophets, in the people of Israel; They were as so many Grasshoppers, that leap up on high from the ground, but then settle on it presently again. In their afflictions they cried out of their Idols, they called upon God; but then proved like a deceitful 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 souls, unstable like water, upon which you make any impression, but it receiveth none? It's one of Solomon's wonderful 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, 
Motives against this Inconstancy. 1. There is the same Reason at all times against sin.  and uncertainty, it is good to consider these Particulars.  
First, If there be reason at any time for thee to look upon thy sins, as bitter and terrible, the same will hold at all times. Oh the time hath been, when in thy thoughts such sins thou hast committed were intolerable, the memory of them was as gall and wormwood. 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 sinful 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 powerful 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 thyself, saying, The time was, no serpent or toad was more odious to me than my sins: 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 
2. Sins after Convictions are the greater.  of the greater aggravation; because it is done against sense, and experience of the bitterness thereof: it's committed against more experimental and practical knowledge, which maketh any sin to be exceeding sinful. 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 will't run into this fire, when thou hast been burnt with it; yea, with this taste, there hath been practical light, and experimental knowledge; and therefore thy sin is the greater: a general knowledge 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 only a general knowledge, they do not practically improve this, so as to love God, to fear him, and obey him. If then thou hast been in the pains and torments of sin, and yet wilt venture on the committing of it, who will pity thee? If a man should be brought out of Hell torments, to live here upon earth, and yet would commit sin again, would any have compassion on such a man, if afterwards he should be damned. Thus it is with that man, who hath the beginnings of Hell already upon him: its God's mercy that he giveth thee such a taste of Hell in thy conscience, that thou mayst fly from sin: But if, for all this, thou wilt be worse than a fool, that no experience will teach thee, then how just is it with God to deliver thee up irrecoverably unto Eternal wrath?  
3. This Inconstancy is nothing but a mocking of God, and dallying in 
3. This Inconstancy is a mocking of God, and a dallying in soul-matters.  soul-matters. What a Thunderbolt should this be in thy heart, to think, I have but mocked God, as much as lieth in me, though he will not be mocked? I have been but an Hypocrite, and dissembler with them; my Repentance was a lie, my Tears were a lie; for I am the same man again that I was. The Scripture indeed maketh every man a liar; but to be a liar in thy Repentance, a liar in thy sorrow for sin, This is the most abominable and detestable of all. Take heed then of having an heart and a heart, as the Scripture calleth it, in these things: An heart to cry out of sin, and an heart to receive and embrace it again.  
Hence, In the 4th place, Because of this Hypocrisy, and false-dealing with 
4. It may justly cause God for ever to forsake thee.  God, it may be just with him for ever to forsake thee: so as to deliver thee up to an impenitent heart, never to have the least fear, or sorrow about sin any more. Pharaoh, that sometimes had relent upon him, yet at last was so hardened that he never melted more; and the nearer he grew to his destruction, the more stupid he was. Thus the people of Israel, who had so often dealt unfaithfully with God, in a seeming manner, repenting, but afterwards turning back to their lusts again, were at last delivered up to blind eyes, to deaf ears, to hard hearts, never to understand and to be converted, as we have it Isa. 6. 9, 10. As Aguish Fits holding very long, at last end in a Consumption: Thus thou who hast often had troubles, and workings of heart about sin; yet falling often into them again, may become forsaken for ever, as Saul was; the Lord never meeting thee more in any Ordinance.  
The Last Particular, wherein lightness and Inconstancy is a great sin, as it 
3. This Inconstancy is a great sin in Promises and Resolutions.  relateth to spiritual things, is, In the Promises, and Resolutions, or Vows that may be made to God. I shall not treat of a Religious Vow, or a Promise by Oath, at this time: only I shall insist upon such Promises and Purposes as we may make unto God at any time; as First, In times of great Afflictions and straits: when the fear of death or any other judgement is upon us, how ready are we to make Promises both to men and God, that if ever he will recover us, if ever he will give health again, than we will walk more carefully, abstain from the sins we were addicted unto, as Pharaoh cried out, Take away this judgement, this once: Thus we say, if God will try me once more, than what a Reformed man will I be? But if God spare thee, then how quickly are such holy Purposes forgotten? Now you are to know, this is a great aggravation of thy sin to promise thus to God, to purpose thus before God, and then to deal falsely. Yet what slight and formal thoughts have people concerning such Promises? But one day thou wilt find the heinousness of thy false heart herein. A second time, when we are to make Promises to God, is at the Sacrament of the Lords Supper? where the consciences of men are so far awed, that they engage themselves to God, and renew their Covenant with him, to walk with more care and fear than ever before. But how much Yea and Nay is therein many Communicants? Who would think thou shouldest be so careless and negligent man, after such solemn Stipulations made with God? Oh how little are these Promises thought of, that we frequently make to God? And if it be ●o sinful to break a Promise made to man, how much more to God? Thou hast not lied to man, said Peter to Ananias, Act. 5. 4. And Satan is said to fill his heart, to make him do so. To how many may we say, alter such Promises made to God, but broken, why hath Satan filled thy heart to lie unto God? It is Solomon's Advice concerning Vows and Promises made to God, That we should not be hasty and rash in such things, Eccles. 5. 2. with this Reason, For God is in heaven, and thou in earth. He is an Insuate glorious God; and thou a poor worm upon the earth. Surely this negligence in people generally to fulfil their Promises made to God should be more seriously bewailed than it is. Your Baptismy, The Lord's Supper, they are Covenants made with God; there is a renewed Promise made to God in Sacramental Administrations, that we will be the Lords, that we will not live to the world, or sin, but to God alone. Now, take heed of perfidiousness in this particular. Thou takest God's Name in vain, in this case; and he will not hold such guiltless: Yea, there is never a Prayer that we pray unto God, but there is implicitly a Promise made to God, that if he will grant our Requests, we will glorify his name by an holy and godly life. Take heed then of being judged out of thy own mouth: God, at that Day of Judgement, will bring thy own words, thy own Promises against thee. Oh be able to say with Paul, in the Text, even to God himself, When I thus purposed to reform, to become a new man, did I then use lightness? did I purpose according to the flesh?   

SERM. CXII.  
Of walking according to the flesh.  2 COR. 1. 17. Or the things that I purpose, do I purpose according to the flesh? 
IN these words the Apostle doth remove the Second sinful Cause from himself that useth to make men change their purposes, and that is, A respect to carnal Considerations. Men that look only to their Profits, to their Greatness and Honour, such must needs be mutable and inconstant, like the Chameleon, turning into the colour of every object they come nigh; which Aristotle attributeth to fear in that creature, if there be any such thing. And thus when men purpose and design, but fear of losing some carnal Advantages their hearts are set upon, causeth them to be Yea and Nay, to resolve, and then to unresolve; to promise, and then to break promises. For, as in Speculatives, Conclusions are according to the nature of Principles from when they flow; so, in all practicals, our Actions are coloured according to the Ends we propound to ourselves.  
Now the corrupt Principle, which Paul doth here disavow, is, To purpose things according to the flesh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is spoken oppositely to the willing of things according to the Principles of Godliness revealed in the Word; or, as in other places to the Spirit; for, to walk in the flesh, and to walk in the Spirit, Rom. 8. are made immediately opposite to one another. 
Of the Phrase according to the flesh, which is taken for 1. The humane Nature.   
Now this Phrase, According to the flesh, hath a Threefold signification in Scripture:  
First, it signifieth That which is done according to the mere humane nature without any corruption. Thus Christ is said, Rom. 1. 3. to be born of the seed of David, according to the flesh. That Opposition doth evidently demonstrate against Socinians, that there is another nature in him, which is, his Godhead, so 1 Pet. 3. 18. he is said to be put to death in the flesh.  
2. This Expression doth sometimes signify The External Privileges, whether civil or Ecclesiastical, and the glorious Respects that may accompany 
2. External Privileges.  them. Thus the Apostle, 2 Cor. 5. 16. We know no man after the flesh, no not Christ himself: That is, We do not attend to any External or sensible Considerations that may be had from Christ; but our hearts are wholly carried out in a way of believing on him, even as our Saviour saith, Luke 8. 21. My Mother, and my brethren, are they which hear the word of God, and do it. Thus some are said to glory, and to have confidence in the flesh, which Paul renounceth, Phil. 3. 4. and that was in the Privileges of the Church of Israel. So that any external thing in Religion, though it be vouchsafed as a Privilege by God, yet it is but flesh, in respect of the gracious works of God's Spirit. Thus there is a Jew and Circumcision in the flesh, and a Jew and Circumcision in the Spirit, which is good to be observed; for of too many men's Religion may you apply that which is spoken in another case, it is flesh, and not spirit. This we are to press much upon you, that in prayer, in Ordinances, in all approaches to God, you be a spiritual people, not carnal, resting upon Externals only.  
3. This Expression, according to the flesh, is most frequently for a corrupt 
3. Corrupt Principles.  Principle within us, according to which we direct and order our course. Thus flesh, in the Scripture, signifieth the whole man, as it is corrupt, comprehending in it, not only the Sensitive and inferior part of a man, but his Rational also; hence Col. 2. 18. We have a fleshly mind. and Gal 5. Idolatries, Heresies, which are in the mind, are said to be the fruit of the flesh. It is true, Ephes. 2. 3. there seemeth to be a Distinction, because it is said, fulfilling the desires of the flesh, and of the mind; but even there the mind is flesh; and the meaning of the Apostle is, to distinguish of sins: some whereof arise from the Sensitive Appetite, as Drunkenness, Uncleanness: others from the Understanding, as desire of Vainglory, Idolatry, Heresy, etc. all which are the flesh in a large comprehension. Now, in this sense the Apostle taketh it here, He did not purpose according to the flesh, that is, according to corrupt and sinful Principles within him, but in all such things was guided by the Spirit of God, determining upon those things wherein he might most promote God's honour, and the Churches good. We see this Apostle, 2 Cor. 10. 3. speaking very affectionately in this point against those Corinthians, who accused him, as walking according to the flesh; which he denyeth; saying, That though he walk in the flesh, yet he doth 〈◊〉 〈◊〉 after it: he did not use carnal weapons, such as humane wisdom, ex●… worth, and greatness, with carnal Policy, to destroy what opposed itself against the Gospel.  
From the Words thus explained, Observe,  
That a purposing, and walking according to sinful, Carnal Principles, 
Walking by carnal Principals makes men unstable and inconstant.  must needs make a man very instable, and mutable.  
The Apostle in this defence doth plainly suppose, that this is an ordinary cause to make men inconstant in all their ways; hope of getting, and fear of losing, doth cause a continual ebbing and flowing in our affections: where 〈◊〉 have not one immovable Principle fixed and settled to walk by, there must be frequent variations: for new lusts do beget new actions; and the creature being driven up and down with uncertainties, so they must be that adhere thereunto. A man cannot stand steadfastly upon a round running bowl, or upon slippery ice: and such are all the Creatures: Insomuch, that he that would be, as is said of Christ, The same yesterday, and to day, and for ever, must take the word of God for his Rule, which is unchangeable, invariable, and abideth for ever. To discover this Truth more fully, let us instance in some particulars, of the Principles of flesh, which all by nature, according to their reipective temptations, are prone to follow. 
Principles of flesh. 1. Covetousness   
And first, Earthly Profit, and Worldy advantages, are a sweet bait of the flesh, which allure many. Insomuch, that they resolve and purpose upon no other thing, than what is accommodated thereunto; and therefore are pro and contra, for, and against, even as this Principle of earthly Profit doth move them. These make the world their God, Mammon their God, and as the Godly submitteth all his Purposes and Resolutions to Gods will: this he intendeth, if God will; this he supposeth to do, if God permit: so doth a man inflamed to this carnal Principle of Profit, order all things with subordination thereunto; this he will do, if his Profit require it; This he will do, if his Profit command it. the Papacy of Rome may notoriously be charged with this Principle of flesh, in all their designs, which are only to advance the Pope's Crown, and to nourish the Monks bellies. The Apostle speaketh of some who accounted gain godliness, 2 Tim. 6. 5. Such aught to be so odious to us, that the Apostle commands us to turn away from them. The same Apostle at another time doth, even with weeping, speak of others, who mind earthly things, Phil. 3. 19 Wonder not then, if those who walk by this Principle of the flesh, they will get profit and wealth though they lose God, Heaven, and their own souls: that they those souls as well as their bodies seem to be of the dust, if they are driven away, as the dust before every wind, having no consistency atall. Did not this desire of profit make Judas turn such an Apostate, of a Disciple of Christ, to be a perfidious Traitor? Did not the Love of this present world make Demas to forsake Paul? So that you see, all those must necessarily be unconstant in Religion, who have no better Principle to move them than eartly Respects and Advantages. These are like Esau, called therefore a profane Person, Heb. 12. 16. because, for a morsel of meat, he sold his Birthright. This argueth a man to be profane, when he hath an higher esteem of Money, of Riches and Wealth, than of Religious things. Oh, say rather, Let money perish than my soul perish; let wealth and profit go, rather than peace and quietness of a good conscience.  
A Second Principle of the flesh, which maketh men inconstant, is An 
2. Ambition.  inordinate desire of Greatness and Honour above others. They that walk by this, must be black and white; now say, and than deny, according as those are affected from whom they expect Advancement. This secret Ambition is accompanied with a vehement heat, and drought of the soul, making a man restless, till their desires be accomplished. Neither may we think the Heathens only to be blamed for these proud affectations. We see even the Apostles twice contending about Primacy and Superiority; which is the greater wonder, if we consider the meanness of their own condition they were in, as also of Christ their Master; and yet, more wonder it is, if we remember how frequently our Saviour did inform them of Persecutions, and saddest Calamities for his sake. We read likewise of Diotrephes, 3 John 9 who loved to have the pre-eminence, and would not own, no not the Apostle John himself. Now, those that walk by such Principles of pride and ambition, they must needs be like a materia prima, ready to receive any form. They flatter, they dissemble; they commend, they dispraise; and thus debased they are, that afterwards they may be exalted. Now nothing is more odious and abominable to a sincere man, than such mutability and uncertainty. Hence Christians of old were called the just and holdfast men. It was not thus with John Baptist, of whom, saith our Saviour, What went ye out to see? a read shaken with the wind. No, he did faithfully and constantly discharge his duty, without any fear of men; But how many may we go out to see, as reeds shaken with every wind? And as the reed must grow in some mire, so must such mutable persons have some carnal respect to encourage them. Those that climb up to high places are apt to have their heads grow giddy, and to be unsteadfast; so that, when men lay this as a foundation, I will have Preferment, I will have Honour and greatness; though it damn me; this man walketh upon slippery ice, and no wonder if he often fall.  
3. Another carnal Principle, which maketh Inconstancy in all our ways, 
3. Pleasing of men.  is, Pleasing of men. When a man maketh this his Rule he must change often, and be as a shadow, which moveth whoily according to the motion of the body, stoopeth when that stoopeth, and is upright when that is upright. The Apostle doth notably disclaim such a sinful distemper, saying, Galat. 1. 10. If I should please men, I could not be the servant of Christ. Man is a mutable creature, subject to different apprehensions, to different affections, loving one thing one day, and hating it at another. Then must they also, who would please men, be prepared for all forms and postures: insomuch, that a man cannot live in greater bondage and slavery, tan to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people's ape; or to study the humouring of those we have to deal with. If thou art guilty of this man-pleasing, thou art never able to do thy duty; thou canst not reprove and punish sin; thou canst not be just and righteous in thy place. Our Saviour said to his Disciples, How can you believe, which receive glory of one another? John 5. 44. and do not seek the glory of God only? Certainly, till we study to please God alone in our lives, and aim at his glory, who is always the same, we must be unstable as water, and be a liar to every man. We read of some who did believe in Christ, yet dared not to make Profession thereof, for fear of the Jews: Here was a desire to please men rather than God. But can the good word, and favour of men deliver thee from the wrath of God in thy conscience? and eternal torments hereafter? When Judas pleased the Chief Priests, in betraying of Christ; could they comfort him in the Agonies of his conscience? yea, when he bewailed his sin: They say, What is that to us? look thou to that, Mat. 17. 4. Such miserable tormentors instead of comforters will all those men be, whom thou hast pleased, to displease God.  
5. Time-serving is a Principle, which whosoever walketh by, must be as 
4. Time-serving.  a weathercock that is turned with every wind. The people of Israel are remarkable for this Inconstancy under wicked and Idolatrous Kings: then they erected Altars, they adorned Images: and then immediately under Religious and Reforming Kings they would destroy the Idols, and deface the Images they had set up. It is true, all change and alteration in Religion is not to be blamed, yea, sometimes it is to be encouraged. When Luther and Melancton gave over their former corrupt Doctrines, and superstitious Practices, the Papists condemned them for Turn-coats, and Apostate persons; when yet this change was necessary. So that, as they say in Philosophy, there is alteratio corruptiva and perfectiva; a destructive change, and a perfective change: thus it is also in Divinity, and the Latter is absolutely commanded by God, when Errors or Profaneness have, like a gangrene, spread over the whole Church: but of that in its time. We are now speaking of that sinful change whereby people accommodate themselves to the times they live in, and therefore judge of truth, judge of the holy things of God, as Jeroboam did, with subordination to State-Interests. This is the great carnal Policy that the Wisemen of the world admire; as if the true Doctrines of Christ were not always the same: as if a thing might be the worship of God one time, and Idolatry at another: as if the same thing might be the Doctrine of Christ at one time, and Heresy at another: as if that of Cusanus were true, though otherwise not a very bad man, That the Scripture is to be understood according to the present state and Affairs of the Church; and therefore, saith he, We are not to wonder, if at one time some Customs and Usages be exacted in a Church, which, at another time are to be decried and refused. But certainly the Scripture is a Rule of Faith and Manners in all Ages, in all Changes and Revolutions. Though Kingdoms and States may alter, yet the Scriptures are the same still, and what was once the Doctrine, Worship, and Order of Christ, is still the same.  
Lastly, That all Particulars may be comprehended in one, To live according 
5. Self-pleasing.  to the Principles of the Flesh, is To set up ourselves as the Alpha and Omega; to enjoy ourselves, and to use all things, yea God himself, in subordination thereunto. Thus this love of a man's self, even to the hatred of God, is that which maketh us put on multiform shapes; it is that which maketh us bend and bow, and comply in all things. For, if we did love the Honour and glory of God, more than our own selves, as we ought to do, than we should not attend to self-advantages, but God's glory and honour: So that we may say, This Self-love is the Beelzebub sin; it is like Pharaohs lean Kine, that devoureth all it meeteth with. Why doth a man pursue this thing one time, and then oppose it again? Why doth he build, and then destroy it again? It is only for Self. No wonder then, if our Saviour laying down a fundamental Qualification in his Disciples, requireth, that a man should deny himself, Mat. 16. 24. and truly, he that cannot deny himself, he will certainly deny God, and Christ; he will deny the true Faith of Christ, when he is plunged into extreme temptations. Self-denial then is that which will make a man deservedly be called homo quadratus, better than he in Aristotle; for he is settled upon such a sure and immovable Rock, that he will abide the same under all storms and tempests.  
In the next place we are to show, What are those Principles and rules of grace we ought to walk by, opposite to those of the flesh, that some may always be steadfast, and immovable in the work of the Lord.  
But for the present, we may by Use of Instruction be informed what to expect from any carnal man; he will never be faithful to God, and man, he will change and alter according to earthly respects: and therefore every such man is a liar, both towards God, and man. Constantine did once, by way of stratagem, make as if he were turned Arrian, and published, That all who would not Arrianize should lose their Preferment, and be deprived of his favour. Hereupon their were very many began to change their Religion, many did deny the Deity of Christ. But when he had discovered them enough, than those few who would not deny the truth, and embrace Arrianism, though it was to their great loss, he embraced and encouraged; and, as for the other Apostates he threw them off, saying, That they, who were not faithful to God, would never be so to him. Now, from all natural men, who walk by no Scripture-Principles, but the lusts of their own hearts; you cannot expect any better: they never followed Christ, but for the loaves, and therefore, when they fail, they will also withdraw. These are like the Mill, that goeth no longer than the waters drive it. No wonder then, if godly wen find them to love to day, and to hate to morrow; for they do thus even to God himself. Take heed then of purposing the things of thy soul after the flesh; for then all those present affections will presently die, and wither within thee. Thou wilt not long hold in the same mind, but we shall quickly see it changed, and thee falling off. Therefore, as David prayed, when he saw the people offer willingly, 1 Chron. 29. 18. O Lord God keep this for ever in the hearts of thy people. So we may pray for thee, when at any times manifesting some desires, some affections, to what is good, O Lord keep this for ever in their hearts.   

SERM. CXIII.  
Of Principles in general, and a godly man's in particular.  2 COR. 1. 17. Or the things that I purpose, do I purpose according to the flesh? 
HItherto we have been discovering what principles of flesh there are, which natural men do walk by, whereby they are made so mutable and inconstant. We are now to show the godly man's principles, who purposeth things according to the Spirit, and thereby he is always the same, because God and the Scripture is always the same; yea hereby as Nazianzen saith, it may be said of him as of God (though with infinite disproportion) I am God, and change not: So the godly man having the Image of God stamped upon him, he is godly, and he changeth not. But before we come to specify the principles of the godly who purpose after the Spirit, let us take notice of something in the general, relating both to the spiritual and carnal man: As  
First, Herein are men differenced from bruit beasts, that they are carried forth to 
Of Principles. 1 Herein men differ from bruit beasts, because they act from inward principles, beasts by instinct.  operations by some principles within them, where as the bruits are acted by a natural instinct. The Schoolmen make a Question, Whether the bruit beasts do work for some end, or no? And they conclude negatively, because they have no reason or understanding; yet by God, the first cause, they are acted to an end, which they do not understand: according to that Rule, Opera naturae, sunt opera intelligentiae. But now man he being a rational creature, as he hath some end to which he referreth all his actions; so he hath several principles guiding of him to that end. These principles are like the wings to the Bird, the oars to the ship; legs to a man to bring him to his end. So that principles having such powerful influence into what a man doth; it behoveth a man above all to look to them, to have sanctified and spiritual principles, to consult, choose, and act by.  
Secondly, These principles whereby all men do walk, are either speculative, or 
2. Principles are either speculative or practical.  practical, such as regard truth, to be embraced, or good to be practised. Indeed there are in all men some general and common principles; but of those we speak not. There are superadded to these, acquired principles, or infused; and these are more proxim and particular than the former. It is a general remote principle, That good is to be embraced, evil to be avoided. But (alas) come to the practical improvement of this, and then you would think the clean contrary were true, that evil only was to be loved, and good to be eschewed; and the reason is, because the corrupt heart of man acquireth practical sinful principles 
3. All the principles of natural men are sinful and carnal.  to walk by. So that until God infuse heavenly principles, he doth no more incline to, and delight in good, than swine can in pleasant flowers.  
Thirdly, Such is the universal corruption of man by nature, till regenerated, that all the principles he walketh by are sinful, carnal, and earthly. And therefore Paul allegeth out of the Psalms, Rom. 3. That there is none understandeth, none seeketh after God, there is none that doth good, no not one. And is it any wonder? For can men of corrupt principles do holy actions? Every man is as his principles are; they make him a good tree, or a bad tree. As a man is affected, so he judgeth, so he loveth, so he hateth, so he liveth and worketh in all things. Hence with the Schoolmen, we have often this assertion, That what principles are to conclusions, the same is the end in things to be done. And therefore as from false principles a man can never gather true conclusions; so neither from a corrupt end is a man ever able to perform a good action. They have also another Ru●e, That what the form is in natural things giving being unto them, the same is the end in moral things, and that humane actions are specified from the end. They are gold or dross, as the end intended is; all which show the necessity of a man's attending to his principles; what they are that move him and carry his soul out to work. For it is not so much a man's actions and ways, as his principles therein that do denominate him; and seeing they are either the Spirit or the flesh; every one either walketh in the flesh or the Spirit; let a man faithfully search into his own bosom, and observe what hath the predominant efficacy; what he may call his principles he purposeth, and liveth by: and the rather, because  
In the fourth place, These principles, though efficacious, yet are manytimes latent 
3. Principles are oft hidden  and hidden. It is a Rule, Principia sunt maxima virtute, minima quantitate. Therefore being thus secret and inward, it is not easily found out, what principles we walk by. Do those that walk after the flesh, know they do so? Do they believe so? Do they complain of such a rotten and sandy foundation? No they rather applaud themselves: even the most carnal men that are, do judge their principles good and right; they have a good heart, and good ends. No doubt when Paul persecuted the Church, opposed so zealously the way of Christ, though in all this he was acted by fleshly principles, yet he thought them Religion and service of God. It is therefore our duty to examine, and search into every corner of our hearts, to find out the bottom of thy soul. For thou art never able to judge of thy condition, whether good or evil, till thy principles are made manifest in thee. How often mayest thou flatter thyself, as doing things for God and his glory, when it is thy own corrupt self, thy own glory, thy own advantage?  
Fifthly, These principles of the flesh, are not only in our external dealings 
5. There are principles of flesh even in our holy duties.  with men, or in gross bodily sins, but in religious duties, and our sacred performances. Oh consider this diligently! A man may pray after the flesh, hear after the flesh, preach after the flesh, and that is, when a fleshly motive putteth us upon spiritual duties. The Pharisees when they prayed, they did walk according to the flesh; and those who adored Angels, and introduced voluntary worship, these had a fleshly mind, Col. 2. 18. Men are in the flesh, and walk in the flesh, not only in respect of gross sins, and bodily iniquities, but even when in spiritual duties they are led by sinful motives. Thus Jehu, when he purposed the destruction of Ahab, and his family, the overthrow of Baal and his worship, he did all this after the flesh. When Judas resolved to follow Christ, to be his Disciple; all this was a resolving according to the flesh. Now this we should hear with trembling, and an holy fear; my religion may be flesh, my holy duties flesh, my profession of godliness, nothing but flesh. For though the duties themselves are good, and commanded by God, yet the principles from which they flow, may be the flesh in thee. Do not take therefore all holy performances to come from a principle of sanctification in thee. Did hypocrites and temporary believers diligently consider this, it would be a special means to prevent their final destruction.  
Lastly, The principles of the carnal, and the spiritual are directly contrary to one another, even as light and darkness; and therefore one can never agree 
6. The principles of the carnal, and of the spiritual are contrary.  with the other. Prov. 29. 27. An unjust man is an abomination to the just; and he that is upright in his way, is an abomination to the wicked. Every godly man cannot but abominate the way of the wicked; and then the wicked abominateth the way of the godly, so that there can never be any agreement. Now both strive for their principles, dispute for their principles. The godly man urgeth his, and would bring men off to them. The wicked man is as resolute for his principles, and is active to have them take place. And from hence is that enmity between the seed of the woman, and the seed of the serpent. Now it's a godly man's duty to keep close to his principles, not for a moment to depart from them; This is to betray God and his conscience. But the wicked man he is bound to leave his, to come out of them with all haste, for they will be his damnation at last.  
In the next place, let us consider, What are the principles of a godly man, by 
Of the principles of a godly man.  which he thinketh, purposeth and liveth. So that if at any time he deviateth from this, his heart is smitten, his soul melteth, saying, This is not according to my principles, I have not thought, said, or done like myself.  
Now there are two general principles of a godly man, whereby he is kept 
There are two general principles. 1. There is a principle of knowledge, viz. the holy Scriptures.  from purposing or living according to the flesh. The one I may call Principium cognoscendi: The other Principium essendi, or rather efficiendi.  
For the first, which is the principle of knowledge, by which we are to regulate ourselves in faith and manners, that is the holy Scriptures, which are a perfect, sufficient and adequate Rule to live by, how contemptuously soever the Papists on the one hand, and Enthusiasts on the other, do speak of it. We see the Apostle Paul, 2 Tim. 3. 15, 16. directing Timothy, though so eminent in the Church of God to the Scriptures, not to the immediate inspirations, but unto them which he had known from his youth, giving admirable commendations of them from the efficient cause, they were by the inspiration of God, who would not regard what God himself saith? That will prove true, and every thing contrary to it a lie: and then the adjunct property, holy; they are holy Scriptures; By these alone thou wilt be enabled to have an holy nature, and to live an holy life. As those that keep in Apothecaries shops, smell of the ointment: thus those who exercise themselves in the holy Scriptures, they become holy, they are conformed thereunto. Such a man is like a tree by the waterside, bringing forth his fruit in due season. Again, they are commended from their end, which is to make us wise to salvation. This is the desirable and ultimate end of all men to be saved. But we are ignorant of the way, how to attain it; we mistake the paths that lead thereunto; and therefore the Scripture only giveth us wisdom herein. Furthermore, they are commended from a fourfold effect, For Doctrine, correction, reproof and instruction in righteousness, with the consequent thereof, That the man of God (even Timothy, and such who are in holy Offices of the Church) may be throughly furnished for every good work. By this we see, what is the Rule a godly man walketh by, it is the Scriptures; he believeth according to them, he worshippeth according to them, he liveth according to them. Oh the holiness and admirable loveliness that is in his life, who thus walketh according to Scripture! Oh remember that you have no other Rule to walk by in reference to heavenly things! Thy Religion must be a Scripture-religion, thy faith a Scripture-faith, thy repentance a Scripture-repentance, thy godliness a Scripture-godlinesse; else at the day of judgement, thou wilt have that sentence upon thee, which was an hand-writing in the wall against that great King, Thou art numbered and weighed in the balance, and art found 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 holiness 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 man's, but efficiently, is the Spirit 
2. The principle of his acting, viz. the Spirit of God.  of God enlightening and sanctifying by the Scripture. The Word is the Rule, the Spirit of God is the efficient cause; The Scripture is like Christ's 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 chrysostom 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 journeys 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, sanctify, 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 always from what Spirit it is, that thou dost 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 God's 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 
Particular principles. 1. Always to keep a good conscience towards God and man.  godly man doth walk by, and against which he dare not sin. 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 cheerfully and fruitfully, and withal doth awe the hearts of the most desperate enemies to the ways of God.  
2. Another principle is, To make sure of his ultimate end for which God made 
2. To make sure of his ultimate end, and the necessary means to it.  him, and the necessary means conducing thereunto. His end is glory and salvation hereafter. The necessary means thereunto is grace and godliness 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 solicitous? Why are you so careful? 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 
3. Daily to expect death and judgement.  of judgement, as if he heard always that voice sounding in his ears, Arise, and come to judgement. He desireth to have such thoughts of sin, as a man dying, as a man arraigned at God's 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 man's principle is so to live, that death and the day of judgement may be no new thing, or terrible dreadful thing to him.  
A fourth principle is, To judge sin the only, or the greatest evil, and godliness 
4. To judge sin the greatest evil, and godliness the greatest good.  the greatest good. If this were a principle in men's hearts to live by, what reformed persons should we see every where? This principle in thy heart would be like fire there; if sin be thought worse than any evil, than poverty, shame, misery, yea and hell itself, better be any thing than a sinner. How couldst thou give thyself up a servant thereunto? Though it were a pleasing sin, a profitable sin, yet because it is a damning sin, thou wouldst run from it, thou wouldst say, Oh this sin, 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 man's principle is, That godliness 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 godliness, Lord, else I am damned. As Abraham did not so much rejoice in his wealth and outward mercies, because he was still childless; 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 of the flesh, and the principle of the Spirit; and such as your principles are, such are ye. If thy principle be to be godly, to live by the Word, to save thy soul, than thou art daily in these things: thy heart is there, thy life is there. But if it be flesh that ruleth in thee, than this maketh thee like a worm and a moal always in the earth. You cannot repent, you cannot believe, you cannot be saved, while these principles abide in you; for they make you prejudiced against godliness, they make you neglect repentance. Oh but when thou shalt lie howling and roaring in hell, how wilt thou curse and bewail such principles? These have damned me, these have brought me to this place of torment, I would not entertain other principles.   

SERM. CXIV.  
Of the kinds and sinfulness of Lying.  2 COR. 1. 17. That with me there should be yea, yea, and nay, nay? 
IN these words is the sin specified, that would flow from those two evil causes named before, viz. Inconstancy, and corrupt principles. They that are led aside by these, must needs be liars, and perfidious persons, frothy and vain, to whom no credit is to be given. The Apostle therefore doth here remove the sin of lying, or saying one thing, and doing another thing; for such an unfaithful, false man, can never be serviceable unto God: by that uneven carriage of his, he maketh himself uncapable of bringing glory to God, and of edifying others.  
Concerning the Greek expression, and the interpretation of it, there is great diversity amongst the learned: That which troubleth most, is the gemination of those particulars, yea, yea, nay, nay. For we read it as a command and a duty, Matth. 5. 37. James 5. 12. That our communication ought to be yea, yea, nay, nay; whereas the Apostle doth here speak of it as a sin. Some therefore do think that the gemination of the particle crept into the Text by the error of the Scribes, who finding it used in other places, thought it should be here also; and they are the rather induced to this, because in the verse following, the Apostle doth not use the gemination, only affirming, Yea and nay. Others they think that the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a note of negation, should be supplied, making it to run negatively, as if with me were not yea, yea, and nay, nay.  
But there is no necessity of running unto these harsh remedies, for we may keep the gemination of the particles well enough, as intending thereby a vehement affirmation, and a vehement negation. For so the Hebrews use to affirm vehemently, by doubling the word; And our Saviour often useth Amen, Amen; which custom also Heinsius saith is among the profane Greek Authors. And thus the sense will be very coherent, I do not inconstantly and carnally purpose things; as if I should with great vehemency affirm one thing at one time, and then with as great a vehemency deny it again at another time. But then we must acknowledge, that this differeth from those places abovementioned, Matth. 5. and James 5. for there the latter Yea, and latter Nay, is the predicate in the Preposition; here it is the subject, and Nay, nay the predicate. In those places also there is a respect had to our speech, as opposite unto oaths; but here is denoted only truth and constancy in our affirmations. chrysostom doth not read the words interrogatively, and thereupon hath a peculiar interpretation, implying the clean contrary to what we have said: For he maketh the meaning to be, as if Paul did deny he was constant, or aught to be unchangeable; he was not to have Yea, yea, nay, nay, but to be yea and nay, as occasion served, because he was not at his own disposing, to go whither he would, but was wholly guided by the Spirit of God; and therefore when he attempted to preach in some places, the Spirit of God suffered him not. So that with this Author, Paul's intention should be to remove from himself such a constancy, as if he were to dispose of himself, and to hold to his own resolutions, whereas he was wholly to follow the guide and motions of God's Spirit. But this seemeth not so proper. The Apostle rather defends himself against the charge of lying and unfaithful dealing; he was not Yea and nay. Hence some make the Latin word Naucus, that signifieth a vain, empty, trifling fellow, to come from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but of this more in the following verse. Seeing then that Paul doth in this expression free himself from the crime of lying, and saying one thing, but doing the contrary, We may observe,  
That lying, or contrariety between our words and words, or words and 
Lying is not consistent with godliness  actions, are not beseeming a Christian, neither are they consistent with godliness.  
A godly man can be no more godly and a liar, than godly and a drunkard, than godly and a profane person. This sin the Apostle maketh as a stream to flow from those two poisoned fountains of levity of mind, and a corrupt carnal heart. Now how inconsistent this is with the new man, and the work of grace, you have heard from Colos. 3. 9, Lie not one to another, seeing you have put off the old man with his deeds. To be yea and nay, is to be a liar; and sometimes, as the Apostle supposeth here, we may be very vehement and earnest in our yeas and nays, and then we are bold vehement liars. I shall not enlarge myself concerning the whole Theological matter, that may be delivered about a lie, but speak so much as will be for our practical improvement of this truth. And  
First, We are to take notice of this, That there may be a lie materialiter and formaliter. That is a material lie, when we speak that which is 
1. There is a material and a formal lie.  untruth; but yet we think it to be a truth, or else we would not speak it. But then that is formally a lie, when we affirm that to be true, which we know to be false; and this is directly and properly a lie. Some say, the former is Mendacium dicere; the other is Mentiri. Now this latter way of speaking untruths, is that which properly is called a lie; and men do then formally lie, when they speak that which their consciences do tell them to be false; yet in some cases, when we speak those things that are untrue, though we think them to be so, we are not presently excused from sin. For in many things, it behoveth us to have knowledge, and a right information, before we speak about them. Hence the false Prophets are often called liars, who it may be thought they spoke what was true, being delivered up by the just judgement of God to believe a lie: and therefore we must take heed of rashness and suddenness in our words, that we may always speak that which is consonant to the truth, both materially as well as formally.  
Secondly, We may distinguish of lies, as they do of oaths, There are Assertory 
2. There are assertory and promissory lies.  lies, whereby we affirm things to be so and so; There are also Promissory lies, whereby we do promise to do such and such things, but afterwards break these engagements. And the Apostles speech may relate to both these kinds of lies, and both these are sins against the second Table; either when we affirm any thing falsely, or perfidiously break our promises. For seeing words are instituted to signify our sense and mind to others, if we abuse them to other ends, we do hereby destroy the end of speech, and so as much as lieth in us overthrow all humane commerce and society. But in a Promissory lie, there is a further aggravation of the sin, 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 sanctify 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 virtue: 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 bills. Some Heathens have been famous for such a truth in their conversation; but yet godliness maketh a man keep from lying and falsehood upon other grounds, than 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 only from the Principles of a natural conscience, not from the principles of sanctification within them. If you ask them, Why they do it, or observe the ground, you shall see it is only because the light of Nature instructeth them herein. And although this be commendable, yet it is not enough to make it godliness in them; for what is done in a godly manner, ariseth from a principle of godliness, which is the new nature within a man. So that it is one thing to abhor lying from a mere 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 sin 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 plain, Because they do 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 sanctify 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 godliness, and the beauties of holiness, than such natural, just and true men. Oh therefore that such would not stay in that! Thou dost well that thy words are sure, that thy speeches and actions are just; but do not stay here, do not think thou hast enough for Heaven. For though you do all these, yet if you delight not in godliness, if you love not those that are holy men, if you cannot abide this strictness and preciseness 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 threefold kind of lying, There is a pernicious lie, a sporting lie, and an officious lie. 
3. There is a pernicious, sporting and 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 merciful 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 main, yet it doth not follow he allowed their lie, but pardoned it. It is disputed by some, Whether this be a sin, or no? And Luther is so far from making it a sin, 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 sins as pernicious, yet they are all intrinsically 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 lawful, because of the Apostles Rule, We must not do 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 sin intrinsically, 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 falsely are. Therefore Cassianus is of opinion, That it is lawful to use a lie, as we do Hellebore, to depel some grievous danger, and that the Patriarches for this end, did sometimes use lies, is wholly to be exploded. Plato was first the author 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 sin, because as the Schoolmen say, It's Actus cadens supra indebitam materiam. For words are naturally the sign 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 sinfulness 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 certain, the Martyrs thought no such lies lawful, 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 temporal life, and lose a spiritual life?  
Fourthly, Whereas sins according to Divines are distributed into sins 
4. Lying is a sin of the tongue.  of the heart, of the tongue, and of the hand; Cordis, oris & operis, Lying is a sin of the tongue. So that as by the tongue we come to know the disease sometimes of the body that is within; so by the tongue we may discern a sinful, wicked heart. A lying tongue doth argue a deceitful heart. So that as the pureness and foulness in the fountain doth quickly empty itself into the streams: Thus as the heart is either holily or sinfully affected, so it emptieth itself into the tongue and hands.  
Hence in the fifth place, All those who would abstain from the way of lying, must study the spiritual government of the tongue. Nature indeed 
5. They that would not lie must study the government of the tongue.  hath enclosed it with lips and teeth; but Grace must have a more powerful and predominant curb over it. The Apostle James doth notably speak of the sinfulness of the tongue, James 3. 6. calling the tongue, though a little member, yet a world of iniquity, an unruly evil, full of deadly poison. Certainly, the Apostles zeal discovered in that Chapter against a sinful tongue, should make us with much diligence watch against it, especially in that it is so unru y, that no man can tame it. Now among many sinful evils of the tongue, this of lying and falsehood is not the least. So that he who hath an holy, meek, just and faithful tongue, is called by the Apostle a perfect man, vers. 2. not but that he hath still much imperfection in him; only we are so apt to sin by that, to offend by that. What is in the heart, is so quickly in that, that the Christian hath arrived at a great proficiency in godliness, who hath this power over his tongue, Hence David, as sensible of this work above his own strength, maketh his earnest address in prayer unto God, Psal. 141. 3. Set a watch (O Lord) before my mouth, and keep the door of my lips. Grace must be the spiritual porter to watch the mouth, else such sins will come out thereat, that will both greatly offend God and man.  
Hence in the sixth place, That this government of the tongue against lying or any other sin may be attained unto; it is necessary, 
He that would govern his tongue, must first cleanse his heart.   
1. To cleanse the heart, that is the original and source of all evil; and therefore it is in vain to heal the outwards, unless the inwards also be first purged. Therefore David in the forementioned prayer, addeth another Petition to the former, Psal. 141. 4. Incline not my heart to any evil thing. Therefore when Solomon had first given that counsel, Chap. 4. 23. To keep the heart with all diligence, than he speaketh of the duties about the eyes, hands and feet. No man can in an holy manner keep his tongue from lying, cursing and swearing, with other sins thereof, unless he first endeavour that the inward frame of the heart be made pure and holy. The old man must be put off, and the new man put on, as the Apostle speaketh, and then we lay aside the way of lying.  
In the next place, Let us consider, what are the causes of lying, of yea, and nay. I do not mean the general ones, for the Text nameth them to 
The causes of lies.  be inconstancy and a corrupt heart, but the particular ones. And  
1. Some have a strong inclination and peculiar propensity to it; they love 
1. Natural inclination.  and delight in telling of lies. Yea this lying disposition is noted to be the property of some Country's; as the Poet said of the Cretians, They were always liars, Titus 1. 12. which witness the Apostle saith, is true. And no wonder at this, for the same Apostle maketh it the quality of every man by nature, and that wherein he doth oppose God, whose Attribute is truth, God is true, and every man a liar, Rom. 3. 4. Seeing then the nature of man is thus prone to it; and some have a more peculiar inclination to it; no wonder if lies as well as oaths do make a Land mourn. Do we not see it in children, how they are more forward to lie than to speak? They come both together, only lying seemeth more natural.  
A second cause of lying, is want of dependence upon God, as if he would not fulfil his promises without our lies, and unlawful means that we 
2. Want of dependence upon God.  use. In this Rebecca failed, Genes. 27. 6, 7. though she knew of God's promise to Jacob, yet because Isaac's affections were set upon Esau the elder brother, she saw no visible way how the promise should be accomplished, therefore she used lying and dissimulation; but though she got the blessing for her son, yet many sad afflictions did befall both her and Jacob thereby.  
3. Another cause is, The captivity and bondage that we are in by nature to 
3. Our captivity to Satan.  Satan; for he being 〈◊〉 liar from the beginning, we imitate him, and follow our father in this particular. This our Saviour telleth the Jews, John 8. 44. Ye are of your father the Devil; when he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it. Mark that the father of it, implying that by the Devil we are solicited, and tempted to lies: and if there were no other consideration but this, it were enough to make us with David, Psal. 119. 163. To abhor the way of lying, because it cometh from the Devil, we thereby demonstrate the Devil to be working in us, to move our tongues. And truly the name of a lie is a very reproachful thing: How hardly can men endure the name of it, who yet are constant in the practice of it? So that the reproach, especially the cause from whence it cometh, may persuade us to leave it off, which is hell itself, we shall then quickly hear every man speaking truth with his neighbour.  
4. An inordinate desire of profit and gain, doth many times put men upon 
4. Covetousness  lying. They wil● commend and praise that, which in their conscience they know to be bad, and all to get a little profit. Thus Ananias and Saphira they lied to Paul, and all to reserve a little profit to themselves.  
Lastly, A sinful and immoderate fear, that many times provoketh to lying. 
5. Fear.  It was thus with Abraham and Isaac about their wives, they lied to save themselves out of dangers. And although David did abhor the way of lying, yet we see him in several exigencies degenerate from his principles. It is true, in case of a man's life, to choose rather to die, than to tell a lie, must needs be an argument of heroical grace in a man: but we see in Peter, how difficult it is to abstain from lies, when thereby we can preserve ourselves out of danger. So that if at any time we find the godly overtaken with this sin, we must not from thence conclude the lawfulness of it, but rather bewail our proneness thereunto. For if those that are godly in an eminent manner are thus apt to fall, what shall the little Trees do, when the Cedars are so weak?  
Use of Exhortation, To take heed of this sin in a special manner, as being so reproachful to a man, much more a Christian, so opposite to the Attribute of God, whose faithfulness 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 gain the world here, and lose thy soul hereafter? Will not this be a dreadful and dismal 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 burn 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 Supreme truth: and therefore as no Falsehood 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 unfaithful 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, than his own credit, or glory, doth especially fortify 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 God's 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 lie, than God must be said to lie, which is heinous 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 God's truth, God is true.  
From whence Observe.  
That God is true. 
God is true.   
God hath many glorious Attributes: There is his Omniscience, his 
God is true  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 only said to be true, but truth itself, Deut. 32. 4. he is so essentially, truth itself, that the Word saith, It is impossible for him to lie, Heb. 6. 18. For, he being truth in the abstract, no falsehood or lie is compatible with him. Abstractives admit of no mixture, though Concretives may: Light in itself, or whiteness in itself 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 falsehood at all. But let us discover this Doctrine in particulars. And  
First, There is a twofold Truth. A Metaphysical Truth, and a Moral, or 
1. There is a Metaphysical and a moral Truth.  ethical 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 Supremest 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 remembered against that Atheism which doth reign in most men's 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 Twofold, 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 threatenings: the truth also of Prophecies, and Predictions, in all which God will be found true. When every man is a Liar, God is true then in what he saith, in what is foretold, in what he promiseth, and in what he threateneth. Never let the profane and secure sinner flatter himself, hoping it will prove otherwise than the Word speaketh. There is no threatening of God will prove a lie.  
2. There's a Division of truth; into truth increated, and created. Increated 
2. There is an increated, and created truth.  truth is God himself; and he is called truth, because God's understanding is the measure and rule of all other Truths. Nothing in the world is true, but as it is consonant to his knowledge. 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 our knowledge true, when it is conformable to the thing itself; but then is the thing true, when it is conformeable to the knowledge 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 liar, 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 lie, 'tis from the Devil's temptation, the Father of lies. 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, seeing 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 supreme 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 awe your hearts with the truth of God's 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 
3. In that God is true, he differeth from men and devils  to the Prince of darkness. He differeth from man: Therefore it is said, Numb. 23. 19 God is not as man, that he should lie 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 lie. Now then consider, how inexcusable every wicked man will be. For; on the one side, Christ, who is Truth itself, he speaketh to the sinner, to repent, to reform, promising Everlasting Happiness to him: Christ saith, Thy sins have no pleasure, no profit in them; thou wilt find them prove a lie 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 harken to the Devil, before God? But even thus Eve did at first; she believed the Serpent more than God, and thereby brought ruin upon herself, and Posterity. Oh that we could convince you enough herein, that you may see, with what madness and folly your sins carry you away, while you listen to the Father of Lies, who is the Adversary of your souls, 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 
4. 'Tis because of God's truth that we are commanded to believe, and trust in him,  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 joyful. Two Temptations amongst others there are, wherein the soul cryeth out, as in a Whale's belly, not knowing what to do● whereas the confidence of God's truth would presently satisfy 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 Heretic more subtly cavil 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 find such glorious and excellent Promises; that they expect she should always have Halcyon days, that her enemies should always be vanquished: but alas, they find experimentally the contrary: They cannot see, how Gods Words, and his Works, how his Promises and Providences do concur 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 err about the Object (although, to speak properly, the sense doth not err, but the judgement of a man, discerning according to sense; for sense would be more properly said to err, if under such impediments it did not represent as it doth.)  
First, One impediment in the sense, is the two long distance of the Object from the eye: (to instance in this senfe,) As we judge the Sun less than the earth, because of the vast distance from us, so that, till a man take Astronomical Instruments, and correct Sense by Art, he misjudgeth about the Sun's magnitude: thus is it here, When we go to judge of Gods Promises to us, or his Church, we find not the truth of them, because the ways of God are too remote from us, his thoughts exceed ours, as much as the Heavens do the earth. Therefore we must necessarily err, till we go to the Scripture; that is, as it were, the Artificial Instrumennt, whereby we are able to behold that truth in God's proceedings, which otherwise we could not.  
A Second Impediment is, the medium indispositum, when the means of seeing is Indisposed; as when we look upon a stick in the waters, or the Sun through a dark cloud. Thus, many times, when we judge of God's proceedings according to his Promises, we look through False mediums, we think according to the Principles that men would do in the world, as Luther said, We would think that God should destroy Pope and Turk immediately: but all this is because we look through an indisposed glass in this particular.  
Lastly, The eye cannot judge right of its Object, when the visive faculty is disturbed, when that is infested with any evil humours. Thus the spiritual eyes even of a Godly man are in some measure vitiated, and therefore are not able to behold that glory of God in carrying on the Affairs of his Church, and by those very ways which we would think tend to the destruction of the things promised, by them he doth fulfil them; for the ways of the Lord are wonderful to us, in making good his Promises, and commonly they are fulfilled by those means which seem contrary to them; even as he cured the blind man, by mingling spittle with clay, which he laid upon his eyes. And thus the Godly soul may find, how God is true in spiritual Promises to his soul; for he obtaineth comfort through desertions; the way to Heaven he finds through Hell: yea, in sanctifying Grace, he cometh to higher Degrees in Grace, even by his Failings. So true is that of Suarez, Aliquando substractio gratiae est ad finem gratiae. The end of Grace is accomplished by the gradual substraction and suspension of Grace for a time. But I must not enlarge herein.  
Lastly, This truth of God is the foundation of all Religion and Godliness. For, if there were no truth in the Scriptures, which are God's truth, if 
5. The truth of God is the Foundation of all Religion and godliness.  there were no truth in the Promises or threatenings, into what a Chaos and Confusion of wickedness would all men fall? There would be no difference between Hell and this World: So that God's Truth is a Foundation of all Piety in these three ways;  
First, The truth of God in his Doctrine delivered to the Church, is the foundation, yea, the Essence and soul of his Church. In this it doth differ from Jews, Turks, and Pagans; yea, from all Heretical Societies, That she hath the truth of God, and others not: So that, as the soul● keepeth the body from rottenness, and Putrefaction. Thus also the truth of God keepeth the Church from being only a Carcase, or to have the Name and Title of a Church, without the thing itself.  
Secondly, The truth of God in his Promises is the great supporter of the hopes of all the Godly. By them alone they are enabled to walk with Peter upon the water, and sink not, because they believe Gods Promises to be true; they do therefore renounce all unlawful Pleasures and Profits; they will not leave the fatness and sweetness of them to go to those briars.  
Thirdly, The truth of God in his threatenings; That is like a fiery sword, to keep them from all evil: They know those threatenings are true, and that the World and the Devil prove liars to all those that serve them; therefore they awe their hearts with a continual fear of them. And certainly, if every wicked man would remember this, That God's threatenings are true, they will be made good; no wisdom, no greatness, no power can resist him. For, how can the stubble withstand the consuming fire? this would make them utterly forsake their sins. But whether thou wilt believe or no, God's Curses will fall upon thee. For there is this difference between the Promises and threatenings; The Promises (many of them) are not made good unto them, unless thou do believe; believe, and thy sins are forgiven thee, but the threatenings will be made good to thee, a profane sinner, whether thou wilt or not. God's Word will have its effect, though thou dost desire it might be false.   

SERM. CXVI.  
The personal failings of Ministers are oft cast upon the Ministry itself.  2 COR. 1. 18. But, as God is true, our word toward you was not yea and nay. 
THe next particular considerable is the occasion of that Transition, which the Apostle maketh from the word of his Promise in particular, to come to them, and the word of his Preaching in the general. The occasion is from that evil, and malevolent Disposition which was in his Adversaries, who from any, either real, or but supposed Imperfections in other things, would presently burden his Ministry with it, and thereby, as much as in them lieth, make Paul wholly useless in the Church of God. Now, because this is the continual stratagem, which the Devil useth to make the best Ministry ineffectual, and because it is the constant inclination of wicked men to do so, therefore I shall pursue this Observation.  
That there is a propensity in wicked and evil minded men, to cast all the 
Wicked men usually cast the Imperfections of the Minister upon the Ministry.  imperfections of the Ministers of the Gospel upon their Ministry and Doctrine.  
To bring the Truths they Preach either into doubt or disesteem, because of some failings, yea, though they be not real, but supposed in their own Imaginations. Thus the Adversaries of Paul, they did captiously lay hold upon his Promise, and failing as they think in that, thereby they would render all his Doctrine and Ministry odious, that thereby their falsehoods and corruptions may have the greater success. Thus the wickedness of ungodly men doth constantly bend to this, that they may be hardened in their hearts against the Word Preached; that they may fortify themselves with some damnable Principles of others, that so the message of the Lord may be rejected.  
Now to illustrate this, consider these particulars;  
First, That when a Minister either preaches false Doctrine, or liveth scandalously, or is lazy, and negligent in his place, than it is lawful for 
1. A people may have an holy Zeal. againg a loose scandalous Minister.  a people to have an holy and wise zeal against such persons, that they may be quickened up to their duties. Neither is this to be an enemy to the Office of the Ministry, or to endeavour the public Dishonour of it, but rather to advance the honour of it, who by Heretical Superstitions, or scandalous manners is made contemptible to the people for Doctrine. If that which men preach, be errors, or falsehoods be the Imaginations of their own hearts, as the false Prophets did lies in the Old Testament, and, as many are said to do in the New; from such we are commanded to turn away; with such we are not so much as to learn any familiar commerce, no not so much as to bid them, God speed. The Champions of Rome, they condemn the Protestants, for their Schism and Faction they made against the Officers of their Church; but they proved that they were Apostatical, not Apostolical; that they were wolves, not shepherds: yet, at the same time, they affirmed diligently, the Ministry of Christ, according to his Institution, against any fanatical Spirits that did run into that extreme: So, if a Minister live a wicked, and a scandalous life, though we are not to reject the sound Doctrine, because of his life, yet that aught to be a great grief and trouble to us. We are not to approve of a wicked life for the Minister's sake, nor to make good Sermons cover the multitude of many sins: Nay, the more excellent his doctrine is, and the more raised his parts are, the more is his life, if wicked, to be abominated. It is true, people are very injudicious herein, and are very prone to condemn the Office, because of a wicked life; but that is not to be done, we are to hear them, as our Saviour said of some Pharisaical Doctors, but not to do as they do, Mat. 23. 3. all that the Scribes and pharisees bade them do, sitting in Moses his chair; that is, while preaching consonantly to Moses his Doctrine, and not adding their superstitious leaven, they were bidden to observe, but then they are forbidden to follow their example; They must not do as they do. So that what Truths such Preach out of God's Word, we are to awe our hearts with them, and to receive them as good truths; but yet, if their lives be contrary to God's Word, they must not approve of them, or imitate them. Lastly, If they be negligent and lazy, which is an intolerable sin in a Minister, whose Names and Titles the Scripture giveth him, denoteth Labour, Pains, and Solicitude, This also may be justly complained of, and yet not in that to be thought to strike at the Office of the Ministry. Now, there are two Extremes in this way: Some corrupt and scandalous Ministers would make the world believe, when judged or censured, for their crimes, that it is because of their Office, not their unworthiness; that it is not their personal sin, but Ministerial employment that is aimed at. And again, there are others, that though they pretend the sins and vices of Ministers, yet indeed are glad of any such offences, do rejoice, when they fall out, and make occasion thereby as much as lieth in them, to overthrow the Ministry itself: But, both these delude their own souls; for God will own his instituted Office, as being a Plant of his own planting; and therefore, the Adversaries to it may think as well to pluck the Sun out of the Heavens, as those Offices Christ hath set in his Church: And on the other side, unfaithful and ungodly Ministers are to know God's anger is more against them, than other wicked men, and the very station they had in the Church, will tend to their greater aggravation, So that, we may distinguish between setting ourselves zealously against the corruptions of unjustifiable Ministers, and against the Office itself.  
In the next place, Secondly, Many ways are a people prone to take offence, 
2. A people are oft prone to take offence at the Ministers when yet 'tis their sin.  at the Ministry of a man, when yet it is their sin. They that do wickedly take an offence at a Ministry faithfully discharged; they procure inevitable ruin to their own souls. These endeavour to put out the Light of the Sun, that so they may with the more boldness commit their sins in the dark. There is a twofold Scandal, or Offence, (as Divines usually note.) The one is, Scandalum datum, when any shall give a just occasion to any, to stumble at the Truths of God, and to depart from the way of Christ: Not, that ever any can have a just occasion indeed. For, suppose, all the Ministers of Christ, yea, and all the people that profess Christ, should so live and walk, that Christianity would be made loathsome in the world, yet a man ought not to be offended hereat, so as to depart from Christ: for he is to believe the Word more than the lives or Examples of men; only I call that a just occasion, which is apparently so; when some do carry themselves in such an ungodly manner, that the weakness of some cannot but be offended at their proceedings; so that, they like Ministry and Godliness, the worse, for their sakes. Now, though this be the sin and weakness of any to do so, yet, because they administered an active occasion thereunto, a woe is pronounced in an heavy manner to such Persons, Luke 17. 1. The Scripture maketh it a terrible thing, either for Ministers or people, so to live and walk, as, that thereby the ways of God, and Godliness may be evil spoken of. But then, their is a scandalum acceptum, which is called Scandalum Pharisaeorum; and that, when men through their own ignorance, peevishness, or wickedness, do take any offence, and cry out of Religion, because of such and such things, which they do not rightly understand: And this was the case of our Saviour's Preaching, and his acceptance in the world; insomuch, that he saith, Mat. 11. 6, Blessed is he that shall not be offended at me. Why, was there any thing in Christ's Doctrine or Life, that might rationally offend any? No, but the Pharisees, and others, being Superstitious and proud, seeing also his outward contemptibleness, took great offence; and thereupon they condemned Christ by the Law, which God made against Blasphemy: They condemned Christ, by that very Law, which was in force against Blasphemers, thinking him guilty of it, because he said, He was the Son of God, John 19 7. Now, the many ways that may be taken sinfully, to set against the Ministry, and to lay all the Burden upon that, are,  
First, when we, out of a cavilling and quarrelling temper, dislike that, which 
1. When they dislike that, which may be of great use.  if well understood, would be of great use to us; So that, many times, when the whole fault lieth upon our dulness, our mistakes, our Ignorance, and weakness, we are ready to charge it upon the Ministry. Thus we have heretofore instanced in John 6. 60, 61. concerning those Disciples, who murmured at Christ's Expressions; and were so offended, that they departed wholly from him: So that, he who would not go off from the Ministry, is to avoid a quarrelsome, cavilling disposition; which some are very prone unto; but, it is a very great Judgement to be left to such a temper; For herein they do every day more and more obstruct their own Conversion, and prepare themselves to be combustible matter in Hell. Indeed, a modest, and humble enquiry into the Truths preached, as the Bereans did, about Paul's Preaching, is allowed and commendable; but, a froward, cavilling Disposition indisposeth to find out the Truth, and is like some fretting humour in the eye, which hindereth the sight.  
2. We then do sinfully oppose the Ministry, when we strive and contend with them, 
2. When they are offended at his reproveing sin.  because of their zealous and faithful reproving and withstanding the course of sin.  
Because a Minister would bring thee to the sight of thy sins, to a deep and serious Humiliation, because of them, because he would recover thee out of those damnable ways thou livest in: Hence it is, that thou criest down the Ministry, and their Labours: This is the true ground of most men's calumny, and malice; because the word Preached is a convincing Word, a reproveing Word, a discovering Word, of that evil and wrethchedness, which is in thy heart: Hence it is, that thy soul cannot endure the messengers thereof; This is not merely to be wicked, but Diabolicaly wicked. And yet, if many Despisers of the Ministry were asked, What is it that moveth them to such despite against the Officers of Christ, They would, but for shame, speak that which lieth in the bottom of their heart, viz. That the Ministry discovereth unto them all the evil they have done; That is, speaketh only evil and Damnation to them, and therefore they cannot abide it; but, woe be to that man who striveth with a Minister, doing his duty. That, because he telleth thee the truth, he dealeth faithfully with thy soul; therefore thou dost become an enemy to him. Consider that place, Hos. 4. 4. Let no man reprove another, for this people are as they that strive with the Priest. The meaning is, It is to no purpose, to reprove the wicked men of Israel any more: it is to no purpose to bring them balm, or spiritual Medicines, for they are an incurable people, Why, how doth this appear? In that, they strive with the Priest. They will not et him do his duty. If he reprove them for sin, if he set against their iniquities, they rise up as proudly against him, as the Sodomites did against Lot, their Preacher of righteousness. By this you see, it's a property of a desperate and incurable people when they strive with their Church-Officers, in doing of their Duty. Indeed, if Ministers should pervert the Ordinances of God, endeavour to bring in Heresies, Superstition, and Profaneness, to exalt the Kingdom of darkness, than they are in all lawful and wise ways to strive with them, even as Children may, in some cases reprove their Parents, who are desperately set to damn their souls, provided they show that Reverence and Humility that they ought to do. This Text of the Prophet is made use of by the Papists, who charge our Reformers, that they did strive with the Pope, and their Bishops, refusing submission to them. For their Canonists have a saying, That, if the Pope should draw thousands of souls to Hell, none might say unto him, why dost thou so? But this place will not be a Sanctuary to them; for if we take the ordinary exposition, and common one, which I have given (there being another by-Learned man, who maketh directly against them) it speaketh of such a people, who, do sinfully strive with the Messengers of God, because they reprove sin, and zealously do their Duty. This is the highest Degree of sinful Opposition that can be, no contesting with the Ministry is so heinous, as when it cometh upon this account. These are like frenetique men, who fight with their Physician. In other diseases commonly men send for physicians, they desire their help; but the mad man, he will ne re send for any, and if any be brought to him he rageth at them. Thus doth such wicked men, and so are like a ground Historians speak of, that is drier by the rain that falleth upon it, and the more drought, the more moisture.  
3. Then we sinfully reflect upon the Ministry, when the vices of the persons, we 
3. When they cast the faults of the persons upon their Office and Doctrine.  cast upon their office and Doctrine. This was that which made Paul so di ligent and zealous in this Text; had it been his own glory and name, he would more patiently have born it. But when they come hereby to disparage his Doctrines, to call that in question, than he could no longer bore it. Take heed then of this disposition, upon any evils, or failings in them, presently to fall upon the Calling, immediately to dislike the Doctrine they preach. For, though it ought not to be so, yet we are naturally ready ex personis probare fidem, not ex fide Personas, We are ready to like and approve of Faith, as we approve of men's persons, and therefore, if any failing or weakness be seen in them, we presently charge their Doctrine with it. What should a man have refused all that Peter said, thinking, it is no matter what he Preacheth, because, in his fear and temptation he denied Christ? What, shall a man exclaim at Paul, and say, we know not how to believe, what he Preacheth? For, he was once as hot and zealous for the contrary way. Oh, take heed of such ungodly Judgement. The Truth is Christ's Truth; the Gospel is the Gospel of God, however men may fail.  
4. This is still the more abominable, when men take false rumours and slanders 
4. When they refuse the Ministry upon false Rumours and Surmises.  up, or go upon their own surmises, and conjectures, and thereby refuse the Ministry: for this was Paul's case. He had just grounds, as is in time to be showed, why he did not come to them, as he promised. It was to spare them, as he saith, v. 23. So that, if there were any fault, they were the cause of it, yet, how readily do they make an occasion, to bring Paul's Doctrine out of credit, and nothing is more ordinary than this, for men to feign Reasons, and pretend many absurd Arguments to vilify the work of the Ministry, which yet is appointed by God, for the good of their souls. If you ask, What are the Reasons, why men are so apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Doctrine preached? They are such as these,  
First, Wicked men being under the power of the Devil, they are acted by him, and his works they do. Now, his greatest work is to destroy that, which if suffered, would destroy him, and his Kingdom. The end of the Ministry we may read in Paul's Commission, Act. 26. 18. which is, To open men's eyes, to turn them from darkness to light, and from the power of Satan unto God. It is no wonder, if the Devil in all ages tempt men to this sin, rather than others. For, hereby his Kingdom will be lift up: so that, as the Physicians were never quiet till they had deprived Samson of that which was his strength, so neither is the Devil and his Instruments ever at rest, till they have removed that strength Christ hath appointed for the destroying of the works of the Devil.  
2. Men are carried out against the Doctrine and Office, for any real or supposed failings, because it is that which doth most grieve and trouble them. It is the Word of God that is a terror to them, that will not let them sin securely; theresore they have no care to take, but, as much as lieth in them, to make it no word, to make it nothing but the humours of men. For all the while they believe this is the Doctrine of God, this will reprove me, this will damn me, they dare not, they cannot rise up against God; but to delude their souls, therefore they run to lies, and sinful refuges, whereby they would undervalue this Word, and make it nothing but the Opinions of men.  
3. They fall foul upon the Doctrine presently, because herein they think they do the greater despite to the faithful Ministers of God. Herein they think the more to afflict them; they know, that no glory, honour, or profit doth so much prevail with him, as the honour of his Office, and the truth of his Doctrine: and theresore, that they might show their mischief, and malice the more, they would him in that which is dearest.  
4. They condemn the Doctrine from personal failings, because, herein they think to justify themselves the more. That there is no such reason why it should be powerful to reform, or convert them, seeing it doth not so to the Minister himself: They think, they have a good plea for their unprofitableness, and unfruitfulness. If he be a Physician, say they, Why doth he not heal himself? if he can save others, why doth he not save himself? as they derided Christ.  
Use of Exhortation, To observe, and take notice of this subtlety of Satan, and the naughtiness of thy own heart, in this particular. Are not all his workings to prejudice thee against the faithful Pastor of thy soul? Doth not every tale or story; doth not every slanderous and lying report, presently take off thy Faith, and reverence to the word that is preached? Oh remember, that it is God's word, it is God's truth, whatsoever our failings may be; its God's treasure, though it be in an earthen vessel. It will be no excuse for thee, at the day of judgement, to say, Lord, I regarded not the word, I mattered not Sermons, I attended not to what they Preached, because I thought the Messengers thereof were proud, and covetous. Will not God arraign thee? saying, It was my Word howsoever, It was my Doctrine: my word was not proud, or Doctrine Covetous; if not for their sakes, yet you should have received it for my sake: It was not the Minister's Doctrine, the Minister's Sacrament, but mine, The Devil is very busy to destroy thee by this temptation; but watch and pray against them.   

SERM. CXVII.  
Of Changing in Matters of Religion.  2 COR. 1. 18. Our word toward you, was not yea, and nay. 
WE are now arrived at the last particular considerable in this Text, and that is the firmness and constancy of the Doctrine that Paul preached to the Corinthians. You heard that malevolent adversaries from a supposed levity in Paul, otherwise did presently argue to an inconstancy in his Doctrine. And although this was but once, they could not charge such an appearing levity upon Paul often. It was but at one time, yet how ready were they to take an advantage hereby against God's truth. It is true, the verity and firmness of God's truths doth not depend upon the esteem of Ministers, his word is sure, though men be vain and inconstant; yet by this instance we see, how much it concerneth the Ministers of the Gospel to abound in gravity, sincerity and constancy; especially so to deport themselves, that the Doctrine they preach may not be suspected of changeableness, as if they would preach that for God's truth one time, which afterwards they would preach to be the Devils lie. This is that which Paul doth here renounce, Our word toward you (saith he) was not yea and nay, that is, it was not light, mutable, it was not white and black, hot and cold, but it was always the same constant abiding truth. From whence observe,  
That for a Minister to be mutable and contradictory in his Doctrine, is very reproachful to him, and makes his Ministry wholly useless 
'Tis a great reproach for a Minister to be mutable and contradictory in his doctrine   
Sometimes to preach one way, as the way of God; one opinion as the certain truth of God, and then afterwards to preach up the clean contrary, this debaseth the person, and the office of a man, it maketh all his Ministry to be despised: They conclude either that such a man thinketh there is no Religion at all, or at least, that he is either Atheistical, believing none, or else very ignorant, or carnal, and self-seeking; that with Demetrius the Priest of Diana's Temple, doth judge that only Religion, which is profitable, and therefore measure the truths of Doctrines by their interest and carnal emoluments. In the Old Testament we read of many such lying Prophets, who did not prophesy according to the visions of the Lord, but from the imagination of their own hearts, preached to Kings and people such pleasing things as they desired. This hath done a world of hurt in the Church of God, when the officers therein have not regarded, whether the things they preach were God's truths, but whether pleasing to men, or no. This was to make the Sun to follow the Dial, and the truth of God shall no longer be truth, but while it pleaseth man. Now such men, that are thus mutable, must needs be accounted transgressors by all. For so saith the Apostle, If I build the things again, I once destroyed, I make myself a transgressor, Galat. 2. 18. This Doctrine deserveth serious examination, because as there is much truth in it, and thereby much good may be done: So occasionally through mistake, men may be prejudiced to their own hurt. For did not the Papists brand the Reformers at first with inconstancy and perfidiousness, that they were nothing but Yea and Nay? For formerly they came to the Mass, they worshipped Images, they acknowledged the Pope as well as they: But then of a sudden they were all changed, than the Pope was Antichrist, than the Mass was blasphemous Idolatry, than they puiled down their Altars and Images. Thus say the Papists, they were yea and nay. And in our age, Are there not many offended, because the Ministers of the Gospel do not keep up the same Church-administrations, as they once did, that they do not pray, baptise, administer the Lords Supper, in the same way as once they did? If it was no sin then, why is it now? Thus they think there is much inconstancy and levity in Ministers, because they see such changes and alterations in their public administrations.  
Let us therefore abide the longer upon this truth, seeing the Text doth give such seasonable advantages thereunto. And  
First, You must know, That all yea and nay is not bad. There may be a 
1. All changes are not bad.  time, when he that hath been for a Yea a long time in Religion, must if ever he will be saved, come to a Nay. There is sometimes a necessity of changing, and that is, when people and Ministers have been carried away with errors and false ways. Though such things may plead antiquity, though you may urge prescription for many hundred years, yet upon conviction and illumination, we are to change from yea, we are to bewail such errors as we once lived in. Was it not thus with Paul? Though Paul was not now Yea and Nay, since he was an Apostle, yet he was once so; neither was that to his dispraise, but his honour in the Church of God. Did not Paul once violently persecute that way, which afterwards he preached for? Those traditions and pharisaical superstitions which once he maintained, even to the kill of all the opposers thereof; Doth not he in time, with as much zeal renounce them, as ever once he did plead for them? This change of Paul was so wonderful that Act. 9 21. Many who heard him preach Christ, were amazed, saying, Is not this he, that destroyed them, who called on this Name in Jerusalem? You see then that there may be a just occasion to change our opinions, our practices in Religion. There is a just occasion for a Jew, a Turk, to leave his Religion, and become a Christian. There is a just occasion for Papists and Heretics to forsake that way of worship, they have followed with so much zeal and devotion. Neither may they fear the shame and reproach of being accounted weathercocks and turn-coats; but rather they have cause to bless God, who hath opened their eyes, and not suffered them to perish in the Egypt and Sodom they were in. It is true naturally, it is accounted an heinous sin to change that Religion which a man is born and bred up in. Therefore we have an History of our King John, (Fuller. Histor. of the Church) who being in great Stateextremities, sent to the King of the Moors for aid and assistance, promising him his Kingdom if he would, and that the Nation should receive the Turkish Religion. But the Morocco King refused the offer, saying, That he had lately read Paul ' s Epistles, and did like the matter well, so that he found no fault with Paul, but because he changed the Religion he was born in. I bring this instance to show, what a great influence that Religion hath, let it be false or true, upon a man, in which he hath been educated. Yet there is a necessity, if men will be saved, sometimes of forsaking that Religion our Fathers and Ancestors have lived in. For seeing that is directly against Scripture, that any man in any Religion may be saved: and also that seeing there are so many contrary Religions in the world, it followeth inevitably, that there are some in such damnable ways, and that of Religion, that without repentance, and coming out of those former impieties, they shall never escape the eternal flames of hell; and such a change is not matter of reproach, but it is the wonderful conversion of God's grace upon our hearts. Hence the Apostle doth so often admire the riches of God's grace to those Heathens, who were delivered out of that ignorance and darkness, with the abominable impieties they once lived in. As it is in Philosophy, they distinguish of alteration or change, it is either destructiva or perfectiva. Thus when a man of a fool is made wise, of a vicious person, virtuous, here is a perfective alteration: so it is also in the matters of Religion, we may change the best error for truth, darkness for light. It is not then enough to say, Thou wilt not change thy principles, thy way of Religion, thou hast been born in them, and thy Ancestors have lived in the same way; for this every Jew, every Turk may plead as well as thou. The Heathens pleaded this against the Christian Religion, Sequendi sunt patres qui foeliciter sunt suos secuti, contumeliosa est emendatio senectutis. If this be true, why art thou not a Papist still? Why dost thou not call for the Mass and Church-duties to be done in Latin? For this was the way thy Ancestors were brought up in.  
Hence in the second place, It is not simply the Yea and Nay that is to be 
2. But 'tis a sin and reproach to change from the truth  blamed, but when it is in the truth, when we ought to be constant and immovable therein. As every party doth brand another with Heretic, Schismatic, Apostate, so also with inconstancy; but it is not the mere names, but the reality that maketh such persons. If then a man holds God's truth, he is no Heretic, though the whole world should condemn him. He that hath a Scripture-ground to depart from the Idolatries of the Church, is no Schismatic, though others charge him with it, for Causa non separatio facit Schismaticum. Thus if a man forsake his former errors, his former superstitions; if he leave his corrupt Doctrines, this man's change is a duty, he is not to be blamed for it; but if a man leave the truth, if he forsake the way of God, than his Yea and Nay is to be reproved. If then you see a man, leaving one opinion after another, one practice after another, so that all this while it is a progress in the truths of Christ, this man is the more to be encouraged. For such is the pertinacy of man, and love to his own credit and glory, that it must be some great cause, which shall make him retract and recant that which he did once zealously profess; so that it is in Doctrinals, as in morals; if you see a man that hath for many years wallowed in his lusts, that hath been glued to them, so that he appeared, Non tam peccator, quam ipsum peccatum; if this man through the grace of God be converted do contrary to all that once he did, shall this man be derided, because he will not be the same profane person, that once he hath been? No, God rather is to be glorified; who made the prodigal that was lost to be found, that was dead to live again?  
Thirdly, Although thus to increase in knowledge and light, whereby we leave off doing the things we once did, be thus a duty, yet even such a change 
3. Even such a change supposeth imperfection.  supposeth an imperfection in a man. For were our understandings fully illuminated, we should be able to see the truths of God, at the very first; light would not come in successively upon us, and by degrees dispelling darkness, as we see the Sun doth in the morning, but it would be in its vertical point immediately. Even as Photius reporteth out of an Historian Agatharcides, that there are a people to whom the Sun doth not appear by degrees, as to us, but it cometh suddenly and perfectly upon them, out of the depth of darkness. It is true therefore our weakness and imperfection, not that we come to know things better than we did, or that we are changed, but because we needed such an alteration: We know but in part, saith the Apostle, 1 Corinth. 13. putting himself into the number. Hence it is that in Heaven, when our understandings shall be fully perfected, than we shall not grow in knowledge, we shall not embrace errors, 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 thankful unto God, so we are to be humble in ourselves, because that ever any darkness 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 immovably, it cannot alter again, and therefore an evil Angel cannot repent. I shall not justify 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 enlightened and sanctified, that they receive all truth at first, and can never come to know more or better, than they did at first admission into that glorious place.  
Fourthly, There is no man living, though never so learned and so knowing, 
4. No man but may know more than he doth.  but may still understand more. In him there may be, there will be Yea and Nays: He will have cause to confess he was in this error 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 err in some doctrinal points of great consequence, yet after they received the holy Ghost, in a full confirmation of them in their Office, than they were made infallible; so that in their preaching and writing they could not err: 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 error, 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 limited 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 pearl, wonder not at it: Or if you see such afterwards more enlightened, and to bewail the hay and stubble they have built. Let not this make you stagger; so as to think with yourselves, what can we believe? For they may err in one thing as well as another; and as they confess 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 
5. We must distinguish betwixt what is, and what is not fundamental.  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 withal it hath many excellent conclusions that are deduceable from them. It hath not only the foundation stones, but an excellent and glorious superstructure: It hath not only 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 God's word, though it be far from the fundamentals, is a very damnable sin, and rebellion against the Spirit of God; yet for all that, we must always 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 less no godly Officer, that is so far left by God, as to err 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 than 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 error, 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 deceivable ways of falsehood 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 err in one thing, why not in every thing? This is not to be yielded unto. For they cannot err 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 senseless and irrational to argue from any error 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 sinfulness and reproach of Inconstancy, especially in a Minister.  2 COR. 1. 18. Our word toward you, was not yea and nay. 
WE are pursuing this truth, That inconstancy and contrariety in the Doctrine of Ministers, is a very great reproach to them. For the discovering whereof we have brought in some particulars, and proceed upon the same account. As  
First, We must always distinguish between constancy and pertinacy; for these 
1. We must distinguish betwixt constancy and pertinancy.  differ as much as light and darkness, though one may seem very like the other. Insomuch that the rash, wilful pertinacy of some men in their ways and opinions, though never so false, is gloried in by them, as true constancy. Never is sin more ready to deceive us, then when it cometh in truth's mantle, when the Devil appeareth like Samuel. For then this lustre and glistering doth deceive us, taking vice for virtue, that we cannot be brought into any way of amendment. But this we must resolve upon, That constancy and pertinacy, they differ as much as evil and good. To be a constant man is a duty; to be a pertinacious man is a sin. If you see a Papist, or an Heretic, that will endure the greatest torment, ere he will be Yea and Nay, as often it falleth out: This man is not to be commended for constancy, but condemned for his wilfulness and pertinacy. So that among many other differences constancy and pertinacy are discriminated in their object; for constancy hath always that which is good and true for its object, as the Apostle saith, It is good to be zealously affected in a good thing, Gal. 4. 18. so it is good to be constant, and persevering in that which is a duty. But then pertinacy is always in that which is false and evil; and therefore is commonly made to be a necessary concomitant of an heretical person. Though he hold a grievous error, yet if he doth it not with pertinacy after frequent admonitions and convictions, he is not judged an Heretic; according to that known saying of Augustine's, Errare possum, Haereticus esse nolo. The Apostle also supposeth wilfulness and refractoriness in Tit. 3. 10. when he biddeth us, Reject an heretic after the first and second admonition, implying that thereby he hath fully discovered his pertinacy, and so his incorrigibility. If then in a sacred Oath, wherein we solemnly call upon God as a witness, when it is about a sinful and ungodly thing, it is our duty to break it. It was Herod's sin, that he would fulfil his oath; then how much more, if thou art in an erroneous, or in a sinful and ungodly way to go on wilfully, and wilt not change thy mind whatsoever cometh of it? This pertinacy is also seen in wicked men, who will not be reform; though the Ministry be never so potent and effectual; though light penetrate never so secretly into their breasts, yet like Balaam they go on desperately against the Angel of God, with a sword in his hand, and glory that they are no changelings; whereas, is to be of another mind, were always sin, their repentance would be a vice, and not a virtue. For what is that, but to be of another mind, to change our minds? whether it be in doctrinal errors, or practical impieties, there must be a repentance, a changing of our minds, else we shall never enter into the Kingdom of Heaven. Remember then this difference, be a constant man, not a pertinacious, self-willed man. The former's Yea, yea; and Nay, nay, in a good sense; the later in a bad sense. Solomon saith, Bray a fool in a mortar, yet his foolishness will not depart from him, Prov. 27. 22. What is he therefore to be commended, because he will not be changed? Yea, this change from all evil of mind, or life, is so necessary, that God hath appointed his Ministry for this end. For this end he afflicteth and chastiseth, that we should be men of other minds, of other persuasions than we have been. Arrianus' Epictetus hath a Chapter (Lib. 2. cap. 15.) against such who will contumaciously persist in what they have decreed; and instanceth in a friend, who had decreed to famish and starve himself, and was hardly persuaded to the contrary, merely because he would be as good as his purpose: whereas, first, we are to consider, whether the thing decreed be good and right or no. Mad men have strength, but they put it out in a furious way; so erroneous and wicked men, they will be the same, they will not alter or change; but this is in a sinful and damnable way. Oh that we could see many putting a Nay upon their former Yea! To cry as he did, Ego non sum ego: for unless such do become changed, they are sure to perish.  
Secondly, Then therefore is yea and nay so reproachful, when they are mutable 
2. Then is it a reproach to change, when we change from truth.  from truth as well as error, as also from corrupt and light motives. Some have an inconstancy and levity of mind, they do not adhere long to any one thing. These want solidity and weight, and therefore are like feathers and straws that are blown up and down with every wind of Doctrine. These are children wanting sound judgement, and so are easily deluded. Hence the Apostle exhorteth, Ephes. 4. 14. That we be not as children tossed up and down with every wind of Doctrine. How many are there that do not adhere to the truths of God upon constant divine motives, but light and corrupt, whereby it cometh to pass, that they have Annuam & menstruam fidem; They have a daily, monthly and yearly faith; and we may truly say of them, what Maldonate by scorn, deriding the division of faith, given by Protestants, Illis enim tot sunt fides, quot sunt in lyrâ. It is this unsetledness and inconstancy, that maketh the Protestant Religion so reproached by Papists; herein they boast; by this they insinuate, that you Protestants go from Religion to Religion, from opinion to opinion, and have no huc usque, but change their persuasions, as often as their fashions. Now it must be granted, that such giddiness and inconstancy, doth not consist with a sound faith and judgement. Men may be very learned men, and yet very unsettled in their judgement. Who will not acknowledge that Grotius was to be honoured for his learning? But his inconstancy was the dead fly in his box of ointment. Hence Rivet relateth of him, That when he was in prison, some interceded with Prince Maurice for his liberty; but the Prince denied, and pointing to the weathercock upon his house, said, En caput Grotii. On the other side, it was the commendation of John Baptist, that he was not as a reed shaken with every wind. When we have once tried all things, and found out the truth, than we are to hold it fast; we are not to be always enquiring and seeking; this is perpetually to err in the wilderness, and never come into Canaan. Pray therefore to God against inconstancy and unsettledness in mind in matters of Religion, such a temptation hath fallen so foully upon some, that it hath even brought a distraction upon them. It is a mercy to be settled upon the Rock, to be rounded upon the truth, and then to be immovable; whereas the doubting and divided mind, is never satisfied, and flieth from one thing to another, never having any rest. If then thy saith be true, believe as thou hast done; if thy worship of God be according to his will, continue to do as thou hast done; and so if thy life be according to God's command, never change it, thou canst not do better; only be sure thy foundation be truly laid, and then abhor all temptations and opinions that would bring thee to doubting; for here will be no end, thou will be in daily restless thoughts of soul. Hence the Apostle James saith, A double-minded man is unstable in all his ways, Jam. 1. 6, 7. He is like a wave tossed up and down in the Sea. Oh how unfit and unable are such to confess the truth before a crooked generation, to give witness to it by the loss of the dearest comforts they do enjoy, when they do not know whether it be God's truth, or man's error that they plead for?  
Now you may ask, What are the causes procreant of such lightness and 
The causes of inconstancy. 1. Ignorance.  inconstancy?  
The first is Ignorance, when we are not able of ourselves to judge what is the truth of God, but receive it wholly from trust by tradition. This traditional Religion, receiving things merely from men, and because of their authority, must needs make men change, as that changeth. Solomon hath a full expression to this, The fool believeth every word, but the prudent man looketh well to his going, Prov. 14. 15. The more ignorant than a Ministry is, the more credulous it is; and so is like the materia prima, ready to receive different forms and shapes; when a man's faith is wholly borrowed, and he liveth by another man's faith, not his own; when he shutteth his own eyes, and will only see by another man's, than he must call black, white; and white, black, as often as those will have him do so, upon whom he doth depend. If then it be a shame for a private Christian not to live by his own faith, and to resolve all into an implicit belief of others; Is it not much more an heinous sin in Ministers, who are to be guides, and to lead others?  
Secondly, An affectation of singularity and vainglory in a Minister, may 
2. Affectation of singularity and vainglory  make him to be Yea and Nay. He seeth that by holding and preaching the old known way, he shall not be much admired; and therefore as people run in multitudes to new sights, so they do to such who bring unheard of opinions. This hath been one of the chiefest causes of all the heresies and errors that ever have been in the Church; they have been weary of the accustomed Manna; they have like the Athenians been always enquiring into what new thing is brought forth. And hereupon, as pride in apparel doth always bring forth new fashions; so pride in Religion, new opinions. And hence it is, that men affect new words, new phrases, new expressions, yea and new Doctrines; all which causeth a mutability and change. Now surely, if a man ever did find the lively power of the truths of God, he once professed, upon his own heart; when he should at any time be invited to taste of new wine, he would say, the old is better. When Peter knew, that with Christ alone was eternal life, than he saith, Whither shall we go? John 6. 68 Or to whom shall we go? We cannot be better than we are. Now the other Disciples had not fully tasted of the good Word of God; they depart from Christ, and never follow him more. We may say then to all those unstable souls, who wander from one opinion to another, and so from truth to falsehoods many time; Why do ye leave the Fountain to go to the Cisterns? Why do ye leave the fatness of the Olive, and the sweetness of the Vine, to go to the Briar?  
Thirdly, Another cause of changeableness, is, Love to profit, to earthly greatness, and worldly advantages. There is none addicted to this, but he must be Yea and Nay, often and often again. Must not the shadow alter often, sometimes longer, sometimes shorter, sometimes straight, and sometimes bowed down, because it wholly followeth the body, and hath its dependence thereon? So it is here, when men regard Religion only for politic and self-seeking ends, than they must be hot and cold, they must be bitter and sweet, as their interest requireth. This hath always made Ecebolius' in the Church; only it were well, if at last they would bewail this carnality, this inconstancy; as Ecebolius did, throwing himself down before the Church gathered together, crying out, Calcate me insipidum salem. This made one Bishop be surnamed Euripus, for his frequent compliances and accommodations of himself, that thereby he might be advanced.  
Lastly, Another cause, though external, is, The example of others. 
4. Examples.  When an whole Church, or an whole Nation, becometh Yea and Nay, than it is very difficult to be immovable. To be only Athanasius, when the whole world is Arrian, that is difficult. We are apt to think that multitude is patronage enough for any inconstancy. Though we judge the usages in Religion superstitious, yet we are ready to say, as he did, Eamus ad communem errorem. Hence it is that we read some Nations have received the Popish Religion, and then after that Protestantisme, and so change them mutually again. Now unless a man be bottomed upon divine Motives, he cannot be Lot in a Sodom; he cannot be like that River that emptieth itself into the brackish Sea, and yet keeps its own sweetness. Not to turn when all turn, argueth there must be some strong principle within, some life within, else the dead fish would be carried away with the stream.  
The conclusive particular to clear this whole Discourse, and which will antidote against the Objection at first mentioned, is this; We must distinguish 
We must distinguish betwixt essentials and circumstantials in Religion.  between the Essentials of Religion, and External forms thereof, which are mutable and changeable. It may be the same Essential Religion full, though the form of administrations may alter; even as it is the same man still, though he wear change of garments. This is on purpose mentioned to discover the ignorance of those, who charge levity and inconstancy upon the Ministers of the Gospel, because they use not the same public Liturgyl, nor administer Sacraments in the same order and form, as was formerly. Yea some are so far scandalised, as to think this is the removing of the Protestant Religion; but all this is built upon a false foundation, as if Protestant Religion were built upon Church-formes of administration. For if that were so, then there would be many Protestant Religions, because several Protestant Churches have always had several forms of administration; some more pure than other, though all retaining the essentials of Religion. Religion then is the same still, and the Ministers of the Gospel are the same still; we have also the same way still to Heaven, and the same Christ our Mediator, though the form of Church-administrations be altered; we have public prayer still, and the same Scripture-matter that is to be put in prayer, only the form is altered; and so about the Sacraments only 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 Churchway, for the solemn administration of Christ's Ordinances, ever had any public Liturgy, or set form. 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 ask, Why is not the Cross 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 always like itself. 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 own heart. When therefore men do not appear 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 only thus a reproach, but also it rendereth a man useless, it hindereth that other good and truth, which may be in him. Some report of Luther, that he was convinced about his error of Consubstantiation, but yet thought it not wisdom 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 always to remember this Caution, that they labour for the full assurance of God's truth so upon their own hearts, that though they see many Ministers alter and change, that they may remain immovable. It hath been a saying, Optima fides laicorum. And we read 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 God's Word did confirm it.   

SERM. CXIX.  
Christ the Alpha and Omega of all Preaching.  2 COR. 1. 19 For the Son 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 always the same Christ; if there be no new Christ, than his preaching must always 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 Son 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 begin with the Object Matter, the Son 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 do not make this an Argument from the Object Matter, but à pari, or majori; if Christ Jesus was not unfaithful, 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 only is to be the subject of all our preaching. 
Christ only is to be the subject of our preaching.   
The Apostle argueth his Doctrine was always the same, and uniform; because Christ is so, he never altered and changed, now he preached only 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 magnify. And to let you know, that you do 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 stream, till it empty itself 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. 
When is Christ preached.  And  
First, When we declare that Jesus of Nazareth, who was crucified at Jerusalem 
1. When he is declared to be the Messiah.  is the promised Messiah, that he is the Person, in whom all those glorious Prophecies that are mentioned in the Prophets, are exactly fulfiled. This is indeed the Fundamental Article, upon which all the other Doctrines about Christ do depend. For if that individual person be not the Messias, then do we in vain preach him to be the Mediator, and the Saviour. Now this preaching of Christ is the more necessary, because of the Jews, that are desperate enemies to our Christianity, expecting another Messias, judging our Christ to be an Impostor, and that he deservedly died, upon the Law made against false Prophets and blasphemers. So that this was a great part of Paul's preaching, to prove, that Jesus was the Christ promised for the Jews, being prepossessed with false principles about a Messias, expecting he should come like a temporal Prince, to work external deliverance for them, the more difficult was it to persuade them of this truth. And for this ground it is, that we have the Scripture attributing so much to the believing of this truth, He that believeth Jesus is the Christ, is born of God, 1 Joh. 5. 1. & 4. 15. Whosoever confesseth that Jesus is the Son of God, dwelleth in him, and he in God. Hence also it is, that our Saviour enquired about this faith so much, when any came to him, If they did believe he was the Son of God; If they did believe he was able to do what they desired. The Papists indeed would from hence infer, That there is no such thing required in Scripture, as by a special Faith to appropriate Christ to ourselves, to be mine and thy Saviour; because this general faith will suffice (say they) and Christ required no more than to acknowledge he was the Saviour sent of God into the world to heal sinners; but this doth not exclude justifying, special faith. Only the great reason, why they were required to make a confession of that dogmatical truth, viz. that he was the Messias, was, because that was the thing so greatly controverted at that time; if that were believed, all the rest would be quickly assented unto. So that this is the introductory work, with this we are to begin, That the Jesus crucified at Jerusalem is the Messias promised; and that it is in vain to look for any other, seeing that all the characters of a Messias, given by the Prophets, do so exactly andually meet in him. And as for that great Objection, that the Jews have, The temporal glorious things attributed to the Messias, were not accomplished in Christ. The weight of which seemeth so heavy, that some expect a second coming of Christ, when he will personally reign in a glorious manner upon the earth, and then those promises will be fulfilled. But the most proper and solid Answer is, That as the Old Testament doth describe Gospel-worship under the Names and Titles of the Levitical service; so it doth also declare spiritual and Gospel-priviledges, under the names of earthly greatness. Neither is this any wonder, seeing even the New Testament describeth the joy and glory of Heaven, by that which is glorious and pleasing to our senses.  
Secondly, Christ is to be preached as God and man, for so both his Natures 
2. When preached as God-man.  are here mentioned. Wonderful hath been the violence of the Devil, in raising up cursed Heretics, who have with all their might endeavoured to dis-robe him of either of his Natures. Some, and they quickly filled the whole world, denied the Divine Nature of Christ; others, though not so numerous, they denied his Humane Nature. Which opinions, though so abominable, and very destructive of the Fundamentals, yet found many gates and doors set open for their entertainment. But if he be not preached as God-man, as Emanuel, as the Word made flesh, than also our faith and consolation is wholly destroyed. In the union of these two Natures is founded that aptness and fitness which is in him to be our Mediator: No mere creature could be a Mediator, no not the highest and sublimest Angel. He must be man, because man had sinned, because the curse of death must be removed by death. And he must be God also, else he could not satisfy Justice, nor remove the curse of the Law. It is true, God and man united together in one Person, is a wonder of wonders, there is not the like, nor an example thereof in all the world. Divines do bring many instances to illustrate it, but none are perfect: And indeed if there were the like, than it would not be singular. Now though Christ be thus often preached amongst us, How great is the ignorance of many people in this particular? Ask them, What was Christ? They will say, a Saviour, or some such thing; but to give any understanding account about his Godhead and Manhood, therein they fail exceedingly. How canst thou be saved that knowest not what Christ was? Though it hath been a thousand times preached in thy ears, That Christ is God from all eternity, and that in time he became man, to die for our sins, yet thou remainest as ignorant, as if thou hadst lived amongst Pagans, where the Name of Christ is not heard. But let the true believer be daily exercising himself upon this mystery of Godliness, which the Apostle in a most compendious manner doth describe, 1 Timothy 3. 16. God was manifest in the flesh, etc. Neither is this speculatively to be believed, but it is to advance godliness; and therefore called the mystery of godliness. For what holiness, what love, what thankfulness, what reformation should this make, in that God is made man? 
Cur Deus fit homo, si non corrigitur home?  Therefore the Socinian, that denieth the Godhead of Christ, taketh away that great incentive to godliness, which the Scripture urgeth from God's manifestation in the flesh.  
Thirdly, Christ is to be preached in his Person and Offices, as well as his 
3. When preached in his person and his offices.  Nature. That he is one Person, not two Persons, though he hath two Natures: And herein also faith doth transcend reason; here is a particular above the reach of the most intellectual capacity: How there can be an individual, humane Nature, and yet not have a personal subsistency complete of itself, which yet it hath not in Christ; for then Christ would be two Persons, one as God, and another as man, which is absurd to think. It is well called Christian Faith, because in this the understanding of a man must only acquiesce upon the testimony of the Scripture. Therefore when the Scripture saith, Christ was made like us in all things, sin only excepted; we may also add the manner of his humane subsistency, which is not as in other men: but his Office that is to be celebrated with great joy. How were the Angels affected with this, though they did not immediately reap the benefit by his death? Now this Office of Christ is made by Divines threefold, a Priest, a Prophet, and a King; the sum of it consisteth in being a Saviour and a Redeemer from all our sins, both in respect of the guilt of them, as also the power of them. It is woe with the Church, when Christ is not thus preached the alone Saviour, the alone Mediator. Now how abominably derogatory the Popish preaching in many ages hath been to Christ herein, the world knoweth: Insomuch that St Francis, or St Dominick, or the Virgin Mary, or some other Saint, these were preached more than Christ. Insomuch that we may say, Till God raised up our Reformers, there was no preaching of Christ: Images, Saints, Pilgrimages, and works of Supererogations, these were made the whole of Christianity. It is true, they would sometimes mention Christ, but then they make him but a semi-Saviour; they make others to join in this work. And although they run to many plausible distinctions; yea would persuade us, that they more honour Christ, than we do; yet all the water of their Tiber, cannot cleanse them herein. It was then blessed mercy, when the Sunshine of the Gospel began to arise; so that Christ was exalted in his Glory and his Offices; that now there was no more robbery, making others equal to him. Yea the bold blaspheming picture, was not ashamed of this Inscription, That the way to Heaven by St Francis, was easier than by Christ. The Papists then do not preach Christ. And as for the Socinian, he surpasseth the Papist, and deferveth not to be reckoned amongst Christians. For although they hold him to be a constituted God; and some of them say, That religious adoration is due to him: yet they say, This is merely from God's appointment. Hence as they dis-robe him of his Deity, so they deny him to be a Saviour and Redeemer, by way of satisfaction and atonement to the justice of God, and therefore make him but as an eminent Prophet and Martyr, but having no essential Godhead, nor procuring by his death any atonement for our sins to the vindicative justice of God. What cause then have we to rejoice under the full and exact preaching of Christ, where Christ in his Natures, in his Offices is so magnified, that he alone is to be our Mediator? In his obedience alone, in his death alone we put all our confidence. For if Christ be not known as the way, truth and life: If the Natures and Offices of Christ be not understood, all the way of consolation, of justification, of remission of sin, is wholly mistaken. Because Christ is not known in his Mediatory Office, therefore men either run into despair and tormenting fears on one side, or else into instituted ways of superstition and supererrogation; to the works of the Law; and to merits, which hath been the poisonous Doctrine in God's Church for many years together, this was the wormwood that was in all their water. The Popish Casuists did give consciences troubled for sin, nothing but gall to drink; and in stead of healing did provoke and irritate the wound far more. 
5. When he is set up as the head of his Church.   
Fifthly, Christ is preached, when he is set up as the King and Lord of his Church, to whose Laws and commands we are wholly to submit, else we shall hereafter find him to be the great Judge of the world, who will judge it in righteousness. People are deceived, when they think Christ must be preached only as a mere absolute Saviour, that though they live in profaneness and dissoluteness, yet they are to trust in him as a Saviour. Whosoever preacheth Christ thus, he preacheth another Christ than what is revealed in the Word. Therefore the Doctrines of Antinomians and Libertines, who turn the grace of God into wantonness, are to be abhorred with all abomination; though there may be a sinful setting up of righteousness, and our good works against Christ and his grace; so there may be also a licentious conjoining Christ and wickedness. We must therefore distinguish of what persons we have to do with. For, as Luther observed well to this effect, (Comment. in Gen.) The Antinomians, who cry down holiness and mortification, they maintain themselves by my words and doctrine which I have preached; but they must remember, that when we came out of Popery, we found the whole world in pharisaical admiration of superstitious works, as if by them they should be justified and saved, which made us so advance Christ. But under this pretence to cry down the preaching of the Law, to give way to all licentiousness; as if a Publican living in his sins might be saved by Christ, though not a Pharisee: This is to separate one Scripture from another.  
But you will say, If we are only to preach Christ, than we must not preach the Law, we must not preach about regeneration, and the differencing characters between a temporary believer, and a true one: we must not then preach repentance, holy duties, nor the day of Judgement.  
To this it is answered, That the right preaching of all these, is to preach Christ. Therefore the Law is preached, hell and damnation are preached, that so Christ may be the more welcome, that so the grace of the Gospel may be the more conspicuous. Even as it is with the Physician, it's health that he aimeth at, even while he maketh sick, while he putteth to pain, and seemeth to take the ready way to destroy and kill. The Husbandman, while he ploweth and harroweth the ground, it is the crop he looketh at in all this: So it is with the Ministers of God, while they convince, threaten, terrify; while they inform, direct; all is to bring you nearer to Christ; These are the Ladders to stand upon, while Christ is built in you.   

SERM. CXX.  
Our Lord Christ is the Son of GOD.  2 COR. 1. 19 For the Son of God, Jesus Christ, etc. 
WE heard what was the Subject matter of Paul's Preaching, even the Lord Christ, who is described from his Natures, and Office.  
The first is, His Divine Nature, in the former words, The Son of God. What is necessary for the Explication of this, shall be brought in the Amplification of the Doctrine; which is,  
That The Lord Christ is the Son of God.  
This is the greatest and most glorious Attribute that can be given to him. It 
The Lord Christ is the son of God.  is for this that all adoration and divine worship is due to him. It is for this that we are commanded to put our trust and confidence in him. Had he not been truly God, he could not have been our Mediator, nor purchased our Salvation for us. No mere, pure creature, Man or Angel, could accomplish this work, but he that is our Saviour must be Immanuel, God with us. I shall not enlarge myself, concerning the dignity of this Subject, but briefly dispatch all I shall say at this time. And,  
First, When we say, He is the Son of God; the meaning is, so that he is truly and properly of the same Nature with God. It is not to be understood diminitively, 
1. He is truly God.  as if he were not the most High God, and Jehovah; but distinctively, in respect of the Father, he is the Son of the Father; so that, he hath the true nature with God, though not the same personal propriety with the Father. As than he is called the Son of man, because he hath the same nature of a man, so also the Son of God, because he hath the true nature of God; and therefore, Rom. 9 called God, blessed for evermore. And indeed, he that hath the Titles of Jehovah, the Properties of Jevovah, that doth those works only which Jehovah can do, he must needs be so the Son of God; that also he is God himself. And had not Christ been truly God, it behoved him to have denied it, when it was attributed to him. But, Phil. 2. He thought it no robbery to be equal with God. Such was Christ's Humility, such was his love to his Father's glory; such was his care to instruct his Disciples in that which was necessary to Salvation, that above all things he would have forewarned them, not to have taken him for the true High God, if he had not been so. How solicitous was John Baptist, that he might not be thought the Christ? How passionately affected were Paul and Barnabas, when the Heathens called them Gods, and would have attributed divine worship to him? Would not Christ have much more disclaimed these things, had it not been his due belonging to him? That he should be acknowledged the true God, equal with the Father. For, though indeed, at sometimes he saith, The Father is greater than I, and he maketh himself as sent from God, to do his will; yet, than he speaks that in respect of his Office, as Mediator; and so he is the Servant of God, appointed to do his will, in reference to the Salvation of Mankind.  
2. Hence, he is not the son of God in those Respects, which others are called so 
2. He is not the son of God as others are called his sons: as 1. By Creation. 2. By Regeneration. 3. Because of their dignity.  in the Scripture: as First, Some are called The sons of God in respect of creation: because they had their being immediately from God. Thus Adam is called the Son of God. 2. Some are called the sons of God, because of Regeneration, and Adoption, as all the godly are: neither is thus Christ called the son of God. Lastly, some are called the sons of God, because of their excellent Dignity and Privilege; in which sense the Angels are called the sons of God. But Christ is called in such a sense the Son of God, that it cannot be attributed to any but him; and therefore, sometimes is called the Only son of God; some imes the Only begotten son of God. And therefore none else may be called the Son of God in that respect he is.  
3. He is therefore called the son of God, because begotten from Eternity of the 
3. He is therefore called the Son of God, because begotten from eternity of the Father.  Father. He is not called a Son in a metaphorical, but proper sense, and that by Generation; Thou art my Son, this day have I begotten thee, Psal. 27. which, though applied in the New Testament, Act. 13. 33. to Christ's Resurrection, when God raised him from the Grave, yet that is to be understood in respect of Manifestation and Declaration only: then he was powerfully manifested to be indeed the only begotten Son of God. That this begetting of him was from Eternity appeareth, Mich. 5. 2. Whose goings forth have been from of old, from everlasting. He is not then called the Son of God in the several senses the Socinians Assign; as, because inaugrated to be a Prophet of his Church, nor because of that miraculous Conception and Nativity: nor, because, upon his Resurrection he was invested with Lordly Dignity and Dominion, but because he was from all Eternity begotten of the Father. As for that Passage in Luke 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost, addeth, Therefore also, that holy thing, which shall be born of thee, shall be called the Son of God: which hath prevailed with some, though Orthodox, so far, as to make that miraculous birth a ground of his Sonship to God. The best answer is, That it is an Argument from the sign, not from the cause; because he had such a miraculous conception, this did declare, that he was the Son of God. This must needs be so, because he was called the Son of Man from that birth: now he could not be called the son of man, and the Son of God, from the same fundamental respect. It is necessary then to inform yourselves in this fundamental Article, that Christ is the Son of God; and in what sense he is so. For the Socinians acknowledge him a God, but an appointed one; a made and constituted one. Therefore Smal●ius the Socinian inscribeth his Book, de Divinitate Jesu Christi, not Deitate; he confesseth the Divinity of Christ, but not the Deity. Now they were called Divi amongst the Heathens, who were made Gods after their death.  
4. When he is called the Son of God, and that properly, this doth necessarily 
4. He was begotten of the Father.  imply, that he was begotten of the Father. And in this Consideration the humane thoughts of men would be much scandalised, if they did not submit to Scripture. How many Heretics blasphemously have derided at this, because we say, God had a Son, and that he is begotten of the Father? But we must know, there is a threefold Generation. First, Physical, of man begetting a man, and this is accomplished with manifold Imperfections. 2. Metaphorical, in which sense Philosophers do often speak of the Conceptus mentis, that the mind doth degignere verbum; which instance some learned Divines delight to use in the Illustration of this Mysterious point. 3. There is an hyperphysical or supernatural Generation, above the way and course of nature; and in this sense the father is said to beget the son: so that, we are to remove all those Imperfections, which adhere to humane Generation, especially that of Separation and Multiplication. For amongst men, when the Father begets the Son, there is a multiplication of a new Essence; and then a Division or Separation of the Sons Essence from the Father; so that, although the Son hath the same specifical Essence with the Father, yet not the same numerical Essence: whereas in this supernatural Mystery, there is no division, or distinction of the Essence, but of the Person.  
5. Because these Mysteries seem very difficult to flesh and blood, therefore under 
5. In these Mysteries we must adhere wholly to the testimony of the word.  all temptations we must adhere immovably to the Word of God, believing the testimony thereof, and not attend to what humane Arguments suggest. Thou must no more regard the Socinian Cavils, than Hezekiah was to do the railing Language of Rabshaketh; and we are the more solemnly engaged hereunto, by our Baptism; for that is a Dedication of us to the Name of the Father, Son, and Holy Ghost. Though there is a Distinction in Order; first the Father, than the Son; yet none in Dignity, and therefore, it's the name, not the names. That place also of John, howsoever Socinians would wrest it, stands like Mount Zion, yea firmer than that, 1 John 5. 7. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. When a man taketh off his heart from the Scripture, and beginneth to think, How can the Infinite Majesty of God have a Son, how can he have the same Essence, and yet be a distinct Person, whether did he beget this Son naturally or freely, whether from Eternity or in time; and if he might beget one Son, why not more? while (I say) thy Imperfect low Soul is arguing after this matter, fly from these temptations of Reason, as Joseph from his Mistress; captivate thy understanding to Scripture-testimony, hide thy head in this cloud, as it were, and put off thy discussion of it, till thou come to that perfect Academy in heaven, where we shall no longer know in part, but completely and perfectly. Hence those Heretics, who deny Christ's his Godhead, that they may the more securely indulge themelves in these Blasphemous Doctrines, make Reason the Judge of all Controversies in Faith, The Scripture must be submitted to reason, not Reason to Scripture. This Reason is made the standard to weigh all things by. But Bernard said well, quid tum contra rationem, etc. What is so much against Reason, as to think to comprehend by reason the things above reason? Such Pygmies cannot measure the Pyramids. Yet this is not spoken as if that it were against true and solid Reason, that the Infinite God should have a Son: it is one thing, to be above Reason, another thing to be contrary to it. Now the cause of all that unhappy miscarriage in this matter is, because we are apt to judge of God, according to our thoughts of a man. When we hear of the Father, and his only begotten Son, we are apt to think it must be so in the Divine nature, as it is with the humane: we apprehend all alike. But thou must know, as the nature of God is incomprehensible, so is this begetting of his Son. Thou that art not able to comprehend the nature of God, how canst thou reach to the manner of the Begetting of his Son? Let us therefore satisfy our souls with the belief that it is so, not daring curiously to search into the manner how, lest like moths flying about this light, we be at last consumed by it.  
6. That we may the more firmly believe this truth of Christ's being the Son of 
6. He is Antichrist that denies the Son to be God.  God, we are to remember, that the Scripture maketh this Antichristianism; So that, he is an Antichrist, that denyeth the Son to be God, 1 John 2. 22, 23. He is Antichrist that shall deny the father, and the son. Whosoever denyeth the Son, the same hath not the father. Here we see, that these are inseparable, the Son and the Father; he that denieth the one, must necessarily deny the other; for they are essential Relatives, depending upon one another. The Jews, the Turks, they hold one God; but because they deny Christ to be the Son of God, they deny the Father. It is not enough to acknowledge one true God, but we must also acknowledge him to be the Father of Christ, and Christ to be his Son: without this there is no Eternal life to be had, as 1 John 5. 20. We are in him that is true, even in his Son Jesus Christ; This is the true God, this is Eternallife. The Socinians also differ but gradually in their impiety from the Turks, and therefore, no wonder if some of them have fallen into Mahumetism; for they make Christ to be a mere man, though a constituted Lord and God; and therefore they deny the Father and the Son: and although they pretend it is their conscience, that out of reverence and regard to the honour of God the Father, they dare not affirm the Son to be equal God with him, yet it is plain, that there is no jealousy between Father and Son in point of honour; but the Father commands us to honour the Son, and the Son also to honour the Father. For, how clear is that? John 5. 23. That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father. And therefore all those Blasphemous Doctrines, which tend to the Dishonour of Christ, as the Son of God, do also tend to the dishonour of God the Father. So that, it is no wonder if he be made an Antichrist, that doth so. For their is a political Antichrist, who opposeth Christ in his Offices, and while pretending to Christ, doth oppose Christ: such is the Pope of Rome: and a Doctrinal Antichrist: and they are those who deny Christ, either to be God or man. When therefore you hear how much this pestilential Doctrine of Socinianism prevaileth, that men dare boldly plead against the Godhead of Christ, tremble at it, humble thyself under the want of love to the truths of God; take heed of pride, self-conceit, contempt of the faithful Guides God hath set over thee; for those sins do hurry men headlong into everlasting Perdition: those spiritual Judgements of God upon men's parts, and intellectual abilities are the most dreadful of all.  
7. The spirit of giddiness and contradiction is justly fallen upon those, who have 
7. The spirit of giddiness hath justly fallen upon these that deny Christ to be God.  denied this essential Deity of Christ; insomuch that one party will not acknowledge the other Christian. For some of them hold, that because Christ is not truly God, therefore he is not to be prayed unto; neither doth Religious Adoration belong to him. The other, they affirm, because he is an appointed Lord over the whole world; and so, though not a God by nature, yet by Office: and seeing that the Father hath given him the Dominion of the world; therefore Prayer, and all Divine Worship is to be attributed unto him. Volkelius the Socinian handling this Question, de ver â Relig. lib. 4. c. 11. Whether it be lawful to pray to Christ, declareth his mind, in two Assertions. 1. That we may lawfully pray unto Christ always. And 2. That we are not always bound to it: yet addeth, that we might deservedly be thought not worthy of the Christian Name, if we should refuse to call upon him. But all this is mere impiety; for it is impossible to call upon God the Father, and not also to call upon Christ: and when one Person is prayed unto, the other is not neglected, but included. And therefore, how those Socinians by their Principles can maintain the Religious Adoration of Christ, against Franciscus David, let them look to it.  
Let us proceed to make Use of this. Is Christ the Son of God? Then with the Scripture let us admire that Love and condescension of the Father, who sent his only Son to become a most ignominious and accursed man for our sakes. The Mystery of the Doctrine, and the Mystery of his love are both incomprehensible: the one is above our understanding, the other above our affections. What may not God expect from us, who hath done so much to us? God made man, God made weak, miserable, and crucified man, to redeem us from our sins. What strong Obligations doth this lay upon us, to make us for ever to abhor all sin? All the Arguments of moral Philosophers against sin, are but like a wooden dagger to this Goliahs Sword. Here is fire enough to melt the toughest iron. Was God made man to remove sin, and shall thou yield thyself up to it? What remedy will prevail if this do not?   

SERM. CXXI.  
Christ is Jesus, a Saviour to his people.  2 COR. 1. 19 For the Son of God, Jesus Christ, etc. 
WE have in a brief manner declared the former description of Christ, in respect of his divine nature, The Son of God; whose Deity, so much oppugned by blasphemous Heretics, is yet the Foundation of our Christianity. Therefore, those Socinians, who would reckon the manner how he is God, among the Accessories, and not Fundamentals in Religion, are justly to be exploded. If we believe he is God (say they) it is enough to salvation: but, whether he be an essential God, or made and constituted one, that is not necessary. Even as (they instance profanely concerning Alexander) to some he was accounted a God, to others a man: but because both these, though different in their Opinions, did reverence and obey him, as a King, that was enough. But, oh profane mouth! The Lord rebuke such spirits, and let not the Godly so much as bid God speed, or receive into their houses such as bring this blasphemous Doctrine. But let us proceed to the other descriptions of Christ, which are partly in respect of his Humane Nature, Jesus; and partly, in respect of his Office, Christ. We have already said enough from the first Verse, to clear the Grammatical Interpretation of these words; as also, what the judgements of Learned men are about those two Names: So that I may not actum agere, I shall insist upon New matter, not then delivered, and first we Observe.  
That the Lord Christ is a Jesus, and a Saviour to his people. 
Christ is a Saviour to his people.   
This Name containeth the glad Tidings of the Gospel. If so be the news of a Physician, that can cure all Diseases be so welcome to diseased Persons: if the year of Jubilee was so acceptable to all those whose Lands were mortgaged amongst the Jews, and they perplexed in extreme Debts: how precious and dear should the name of a Saviour be to poor undone sinners, who while they look upon themselves only, and their own power, see no way to escape Eternal wrath? Did the Angels so much rejoice, when this Jesus came into the World, who were not concerned so much in his Redemption? and shall distressed and sinful man not have his heart leap within him, for joy hereat? That we may be affected 
What is employed in Christ's being a Saviour. 1. That all mankind was lost.  herein, let us consider, what is employed in this Title, He is a Saviour. 2. Of whom he is a Saviour.  
First, In that Christ is thus called a Saviour, their is necessarily employed, that all mankind are lost, that we are all in an undone and hopeless condition. Thus our Saviour, Mat, 18. 11. For the son of man is come to save that which is lost. What blessed words of comfort are here! He is come to save; it is of his own accord, of his own good will he cometh; there is no necessity, he might have chosen whether he would or no; but, of his own mere will, he is come: and then he is come to save: that implieth, this is the work, he had no other thing to do: if man had not been lost, he had not come into the world. If then it be Christ's proper work and Office to save, shall we think, he will be frustrated therein? and than it is to save, in that it comprehended all things. He came to convert, to sanctify, to justify, to glorify; for Salvation includeth all these. Hence the Scripture speaketh of the Godly, as saved already, though but in the way, 2 Tim. 1. 9 who hath saved us, and called us.  
Lastly, He came to save that, which was lost, actually lost, not in danger to be lost, not in probability to be lost; but lost; and then lost; that doth imply our hopeless estate. It's grace must find us out, it's Christ that must seek us out; as the good Shepherd did his wand'ring sheep. So that we see in what condition every man is, though never so great, wise, and learned, till he hath an Interest in Christ; though a Great man, a lost man; though a Rich man, yet a lost man, and that to all Eternity, for ever lost, till this Saviour doth recover. What then hast thou to do, but to sit down, and bewail thy loss? to aggravate thy loss? Oh wretched and undone man, I have lost God, I have lost his image, I have lost Eternal glory. Is it not a reproach to thee, to see how thy heart can mourn, and mert, for outward losses? I have lost my dear Relations, I have lost all I am worth; and to have it like a stone and a rock, in this particular? It is one thing to be lost, and another thing to be sensible of this. All men by nature are lost, though they do not feel it, though they rejoice, and are carnally jolly: but then, some few only, whose hearts God doth soften by his Grace, they feel, and groan under this lost estate.  
2. We are to consider, what kind of Saviour he his, and what kind of Salvation 
2. What kind of Saviour is Christ? Even a spiritual one.  it is: And now that is plain, he is not a temporal Saviour, but a spiritual one. so the Angel interpreteth it, for he shall save his people from their sins, Mat. 17. 21. In the Old Testament we read, that God did raise up his people many temporal Saviour's. Thus Moses was a Saviour, Joshua, who hath the same name with Jesus, he was a Saviour: and the Apostle to the Hebrews maketh Joshua the son of Nun, delivering the Israelites from their dangers and enemies, so that at last, he bringeth them into the Land of Rest; to be a Type of Christ, our spiritual Saviour, who delivereth us from all our spiritual enemies, sin, and Satan, not leaving us, till he hath made us sit on Thrones of Glory. Now this carnal Opinion, that Christ would come as a temporal Saviour, did almost infect the whole Nation of the Jews; yea the Disciples were leavened with this sour leaven. And because some places of Scripture did plainly speak of the lowliness and afflictions of the Messiah, and other of his glory and greatness, therefore some Jews fancied two Messiahs, one humble, lowly, and poor, the other magnificent and glorious. And certainly, if Christ had come as a temporal Messias, to vindicate his people from all external bondage, and to bestow on them outward pomp, and greatness, this world would have suited with flesh and blood; but it is a spiritual Salvation he bringeth; and though natural men do not think so, yet this is the greatest Salvation, this alone deserveth to be called Salvation: To be saved from thy sins, to be saved from hell, to be saved from damnation. This is that which alone makes happy. The Romans they sacrificed to Jupiter, as their Saviour, and that was only for temporal Deliverances. But with what praise and joy are we to acknowledge Christ our Saviour, who doth thus vanquish our most potent and spiritual enemies? But no hearer can relish this truth, unless he be spiritual; he must be like the man of Jericho, wounded not in body, but in soul, crying out, I am not a dead man, but a damned man, that desireth this oil to be poured into his wounds.  
3. As it is a spiritual Salvation, so it is an efficacious, full salvation. Hence 
3. He is an effectual Saviour.  he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the abstract Salvation itself: and we have an excellent Expression, He is able to save those to the uttermost, that come unto him, Heb. 7. 25. He is not an half saviour, he doth not save in part. It is true, this salvation is not in one instant perfected, it is done by degrees; the Lord doth not perfectly save us from the spot and blemish of our sins. There is the guilt of sin, the power of sin, the filth of sin. Now, even in this life, Christ doth save us perfectly from the guilt of sin; so that, Rom. 8. 1. There is no condemnation to those that are in Christ Jesus: as also from the power of sin he delivereth us so, that Sin shall not have dominion over us, because we are under grace: only for the presence of sin, and the lusts thereof, exciting and tempting; these are left as the Jebusites in the land. Christ could perfect his Salvation in one instant, but for wise ends, he doth it by degrees. With him it is easy to save, there is no difficulty in it. Indeed this salvation is purchased upon hard terms; he was willing to be in those Agonies, and conflicts, he was willing to die that ignominous death, that we might be saved, so that, he himself seemed to be lost a while, that he might save us; otherwise, by his death he hath obtained a plentiful Salvation. There are no sins too many, or too great, from which he cannot save. It is true, we meet with an expression, 1 Pet. 4. 18. That the righteous are scarcely saved; which some indeed apply to a temporal deliverance, that they do hardly escape outward afflictions; for the Apostle had formerly spoken that Judgement must begin at the house of God. But if we apply it to the spiritual Salvation of a godly man, than it is true, even a godly man is scarcely saved. Not, that there is want, or any defect in Christ; not that his blood can difficulty do it, but, because the way to Salvation is so strait a way, so contrary to flesh and blood, and the Oppositions are so many, to retard, and divert, that therefore he is hardly saved. Were it not for the preserving Grace of God keeping of us, when we do not keep ourselves, it is impossible, that the most holy man should be saved. Yet, if we consider Christ himself, the Saviour, the godly soul may take so much encouragement from his Fullness; and see more in him to save, then can be with his sins, (yea, if all the sins of the world were likewise upon his score,) to condemn and destroy him.  
In the next place, let us consider, Who they are, to whom he is a saviour. For, 
Who is Christ a Saviour to?  though he be a saviour, yet it is not of all men; the greater part, not only of mankind in the general, but of such as are within the Church, will be damned. Therefore the Apostle distinguisheth mankind into two sorts of persons, 2 Cor. 3. 15. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such as are to be saved, and such as are to perish. not that this doth redound to the blame of any Decrees of God, about the salvation of some men only, or to the particularity of Christ's death; as if some had a desire, and would have been saved, but Christ would not save them; but because, in the men to perish, their own sins do indispose them for salvation, and they do wilfully and obstinately thrust it away far from them. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are such, who by the mere grace of God are saved from Hell, that would have been damned as well as others; only the Grace of God did from the first to the last preserve them for this Blessedness. In this sense it is, Act. 2. 47. The Lord added to the Church such as should be saved. Not that this word denoteth a present Disposition, where by a man doth escape the sins of the world, (though all that are saved shall do that,) but the merciful Grace of God pulling them out, as he did Lot from Sodom; (for there it's said) When he lingered, the Lord being merciful to him. So it is here, we are unwilling to come out of this Sodom, unwilling to be delivered from our lusts; and so are unwilling to be saved. But God being merciful to us, by his omnipotent power he changeth our hearts, and maketh us, of refractory and unwilling, ready and obedient. Well then, who are these saved ones? A great Question, and necessary. For would it not be more than all the world, to find thyself one in the number of these saved ones, when thousands, and thousands shall perish in everlasting flames.  
I shall not enlarge in this, but give some brief Descriptions of them.  
First, It's some of mankind that he cometh to save: not any of the Apostate 
1. Some of mankind.  Angels; which doth infinitely commend the love of this Saviour to lost man. The Apostle taketh notice of this aggravation, Heb. 2. 16. For verily he took not upon him the nature of Angels. Who would not have thought, Christ would come rather to save lost Angels, than lost men? Angels are of more noble and excellent natures than men. Angels, if saved, would have done God more service, and brought him more glory than men. We see, if a learned, if a great man in place and power, be converted, how much he may do for God beyond an inferior man: and then, much more would a saved Angel have done, than the most able men. Yet such was the love of God, that his only Son must come from his bosom, to save lost man.  
But Secondly, It is not all lost men that he cometh to save, but the humbled sinner; the repenting and believing sinner. He must be a sinner, for if he were not 
2. The repenting, believing sinner.  so, he needed not a Saviour; hence he saith, Matth. 9 13. He came not to call the righteous, but sinners to Repentance: that is, either such as thought themselves righteous, that were presumptuously confident thereof; or else, (as others) those that are indeed righteous, if any such could be, Christ came not to them. Hence this consideration of being a sinner is not to discourage thee is not to keep thee off from a saviour; for if thou wert not a sinner thou didst not need a Saviour: Who should come to a saviour but a sinner? to the Physician but the sick? Hence Paul comforted himself under this, when he had been such a Persecutor, and Blasphemer, that Christ came to save sinners, whereof he was chief, 1 Tim. 1. 15. But I add, it must be the humbled sinner, the wounded sinner, that feeleth himself perishing; as the Disciples in the waters, feeling themselves ready to sink, cried out, Master, save us, we perish, Matth. 8. 25. So it must be such a brokenhearted sinner, that feeleth himself dropping into Hell, falling into those eternal flames, and therefore cryeth out, O Lord Christ save me, else I perish. We may read, Mat. 11. 28. who they are that have the Sceptre of Grace held out towards them, and are invited to come into his presence, even such as labour, and are heavy laden, that have no rest in their souls as yet, because of sin; neither their bids, nor their houses, neither their gardens, nor their wealth can give them any rest.  
Hence, in the third place, They are such as are saved already from the evil 
3. They are saved from 〈◊〉, and the world.  and wicked ways of the world. There is a twofold salvation; the one, from Hell and damnation: and many look only upon this as salvation. But then, there is a salvation from the evil customs, and wicked ways of the world: and he that hath not this salvation will never have the latter. Therefore Act. 2. 37. when Peter hearers were pricked in their heart, (that is a preparatory way to conversion) they asked, Men and brethren what shall we do? They would gladly be saved from the guilt of these sins. Then observe, what counsel the Apostle giveth, yea, he did it with much exhorting and testifying, v. 40. save yourselves, or be ye saved from this untoward generation: that is, Be not in the number of those that do resist Christ; that will not believe his Doctrine, and miracles, but escape from them: they are in a dangerous estate. Therefore if thou wouldst be saved hereafter, see, Art thou saved already? art thou delivered from the number of those wicked and ungodly men who will not obey Christ? How greatly would a man roaring in Hell be affected with such mercy, as to be delivered from those torments? But, it is no less to be saved from those ungodly ways, thou didst once live in: to be saved from the wicked companions, and the enticements of lusts, that once thou wast entangled in.  
Fourthly, They who are to be saved are Christ's people and none else. Such as take him for a Lord, as well as a saviour. Every wicked wretch loveth to hear, that 
4. Christ's people.  Christ is a saviour: but then, if thou enquirest to whom, this will mar all thy hopes; He will save his people from their sins, Mat. 1. 21. his people, that is, such as do accept of him, and receive him, as their Lord and Master; who do cordially submit to his Laws, and Ordinances. So that, these two words, Christ's people do shut out a very great part of of the world from this Salvation; they have neither part or lot herein. Is the praphane man one of Christ's people? no, he is one of his enemies, one of his adversaries; he saith, We will not have Christ reign over us.  
Fiftly, They that are saved are very few, comparatively, to those that are 
5. The saved are but few in comparison of the damned.  damned. Christ, though he be a sufficient saviour, to save the whole world, yet he is an actual efficacious saviour but to few only: therefore, they are called a little flock. Hence when one put that Question to our Saviour, Whether there would but few be saved, Luke 13. 23. Though our Saviour did not directly answer him, as proceeding from curiosity, yet he did implicitly resolve it, when he bid that man strive to enter in at the strait gate, for many will seek to enter in, and shall not be able. There will be a time, when a saviour will be in request, though for the present we seek after other saviours. But alas, Will thy riches save thee? will thy wealth save thee at that day? If Christ then be a Saviour, and salvation is the great end of thy soul, to prepare for that aught to be thy greatest care and delight. Better never have been born, than not to be saved hereafter. Oh remember, now is the acceptable time of thy salvation, now Christ proffereth to be a Saviour. In his first coming his profession is, that he came not to judge, but to save the world, John 12. 47. But at his last coming, he will then appear, not to save, but to juge the world. Oh than that men should be so besotted, and bewitched, as to neglect this salvation offered! Oh what terror will it be, to hear millions of persons adjudged for their sins to eternal destruction! then in horror to cry out, Oh Christ save us, Lord save us, but it will be too late.  
The Second Doctrine I shall but only name; which is,  
That the Lord Jesus is Christ; that is, the Messias, the anointed one, he is 
Jesus is the Christ, the anointed of God.  a Christ, that he may be a Jesus.  
Now Christ is no more then Anointed: and because in the Old Testament Kings, and Priests, and sometimes Prophets were anointed to that Office, and thereby were made sacred, and inviolable; Touch not my anointed, and do my Prophets no harm: hence in allusion Christ is said to be anointed, not indeed with material oil, but with the holy Ghost; which is called the oil of gladness, Psal. 45. 7. And from hence we have our names, Christians, as much as anointed ones; A glorions title implying our participation of God's Spirit, and his Graces. Hence the Apostle 1 John 2. 20. But ye have an unction from the Holy One. and at the 21th verse in this Chapter, God is said, to have anointed us. I shall therefore put off this excellent point of our anointing by Christ, till we arrive at that Text.   

SERM. CXXII.  
Of Assistants required in the Ministry: false Charges laid against it; and the happy Agreement of it.  2 COR. 1. 19 Who was preached among you by us, even by me, and Sylvanus, and Timotheus. 
THe next Particular considerable is, The Ministerial and instrumental Cause of the preaching of Christ: and there we have three named. The First and principal is, Paul himself. The other two Colleagues and Associates are, Sylvanus, and Timotheus. Calvin propounds the Question, Why Apollo was not named as well as these? and he giveth this Answer, That probably these only were charged with the same Calumnies that Paul was, because they were his Attendants, and Companions in his spiritual peregrinations: and therefore he would defend their names as well as his own. Concerning Timotheus, which is Timothy, we have spoken already from the first verse. Only concerning this Sylvanus, there is some doubt; but the most learned do make him to be the same with Sylas, mentioned often in the Acts of the Apostles, as a companion of Paul: hence some would expound that Periphrastical expression, 2 Cor. 8. 18. The brother whose praise is in the Gospel of Sylas, as not being applicable to Luke. Sylas and Sylvanus are generally thought to be the same name, though some would make them two names of one person: yea, some would make them two distinct persons, which hath no probability. The word cometh from an Hebrew root, which is to send, and so is the same with Apostolus, an Apostle, one that is sent. We may read often of this man, as being eminent in the Gospel-Ministry. Paul inscribeth both his Epistles to the Thessalonians, with his name, as well as his own, putting it also before Timotheus. He with Barsabas were chosen by the Synodat Jerusalem, to distribute the Apostolical letters, having this character, They were chief among the brethren; they were in great eminency and esteem. We read also, when there was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sharp contention between Barnabas and Paul, (we see the frailties of the best in this; for I cannot approve of those that take the word in a good sense, because it is so used Heb. 10. 24.) that Paul chose Sylas to be his companion (and no wonder he nameth him here) in this text; for he was a special coadjutor to Paul in the planting of the Gospel at Corinth; for you may read, Act. 18. 5. how that, when Sylas and Timotheus were come to him thither, being afore sent for by him, it is said, Paul was pressed in spirit, and testified unto the Jews, that Jesus was Christ. Paul then took more courage, having these Companions, and was the more animated to discharge his office: so that, it was not for modesty, as chrysostom hinteth, that Paul doth assume him to this Colleagueship, but also, because there was need of his help: the harvest being great at Corinth, there needed many labourers: and withal he conjoineth these himself, to show the harmony and consent that was between him and the other Ministers in preaching of Christ. So that from the conjoining of these with Paul, there are three Observations deduceable, which shall be briefly dispatched at this time. The first is,  
That whereas the Ministerial labour and work is great, there needeth the more assistance, and help from others.  
Paul himself alone is not able to do all the work that this Church of Corinth 
Where Ministerial labours are great, there needeth the more help from others.  doth require, and therefore he calleth in other Labourers to assist him therein. Hence our Saviour directs us to pray unto God, that where there is work for a Ministry, suitable Ministers may be sent thither, Matth. 9 37, 38. The harvest truly is plenteous, and the labourers are few. He compareth a people prepared by grace for the Ministry, to the harvest: now, as it is a high degree of laziness to be idle in harvest; thus it would be inexcusable in the Ministers of God, if they should be loitering and sluggish, when the souls of people are ready to received the good message of the Lord. Two things the Scripture taketh notice of in harvest; the joy of harvest, and the labour in harvest; and both these are to be seen in a people fitted for Ministerial work, for Instruction, for Reformation. There is infinite matter of joy to the people, and to the Minister: whereas, to meet with a people that are like a field of briars and thorns, as Ezekiel did, this is wholly discouraging. The people may rejoice, because God gave them such a willing mind. How many Congregations are there, that cannot be called an harvest-field, but a wilderness, an heath, a dunghill? Now, it is the mere goodness of God, that maketh such a difference between Congregations: some are a stiffnecked, obdurate, and profane people: others, a willing, attentive, and a ready people. But God makes Congregations as well as persons, to differ one from another. Then there is joy to a Minister; it is comfortable to be ploughing and sowing upon fruitful ground. What joy is there to plow and sow upon a rock? The same it is to preach to a senseless and stupid people. As there is joy, so there is labour; none must be a sluggard at that time: and truly the people must labour, and the Minister must labour; and so both join together, for the bringing of men to Heaven. Now, because it is such pity to see a field of corn perish, because there cannot any workmen be had, to cut it down; how much more is it to have a people damned for want of a faithful and diligent Minister? Therefore saith our Saviour, Pray the Lord of the harvest that he would send labourers into his harvest. It's God's harvest; it's his corn, and therefore we may the more effectually prevail with him in prayer, for this matter. And you see here what the title of the Ministers is, they are Labourers, and labourers in harvest, which is the sorest. He saith, The labourers are few: there were many Priests and Scribes, but few Labourers. Hence, though the people lived under their Ministry, who read and expounded the Law every day, yet, because it was done so corruptly, our Saviour had compassion on them, as sheep without a shepherd. So that such as enter upon this work, must not dream of ease and idleness. All the Names the Scripture giveth them, denote hard work and labour. It is matter of solicitude and care, more than honour and dignity. And truly, What Minister is there, who reading the labours, zeal and diligence of Paul in his Ministry, may not cry out, Oh me adwarf to such a Giant! If no Minister should be saved, unless he be a Paul, what would become of most of us? Again, they are called Labourers; therefore this confuteth the fancies of common people, that think the Ministers doth not labour at all, that he hath his Maintenance for his ease and idleness. As if there were no labour, but what is bodily: the labour of the mind, of the heart is greater than that. The Labour of a godly Magistrate, and of a godly Minister, is transcendent to all other Labours. Indeed, Who is sufficient for these things? saith Paul, 2 Cor. 2. 16. Men are sufficient for earthly employments: we cannot say, Who is able to be a Tradesman, to be an Husbandman: but we must, Who is able to be a Minister? So that is a monstrous inconsiderateness, though coming from pride and covetousness, that the Pope would have all the Churches in the world to be his charge, and Bishops but his Curates; yea some, Bishops, Metropolitans and Diocesans, they plead to have all the Dioceses to be their charge, only not assuming other Pastors, in partem sollicitudinis, as Cyprian did. Even as Ignatius also in his Epistle ad Trallianos, calleth Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Bishops. But alas! if a man be not able to be a Pastor to one Congregation, how can he be to many? If Paul would have Sylvanus and Timotheus to help in this Church of Corinth, how much more doth the Pope and such Metropolitans need assistance? As for their distinction of inspection per se, vel per alium, that will not be made good by the Scripture; which commandeth Pastors to have a personal residency, and government over their own flock. Hence God hath appointed several Officers in the Church, and given various gifts, that all may be employed for the good of the Church: whereas, though Paul was supposed only faulty about his breach of promise, yet they charge Sylvanus and Timotheus with the same inconstancy, thinking all were alike. In the second place we observe,  
That where there is any one real or supposed fault in one Minister, people are apt 
Where there is any fault in one Minister the people are apt to charge it upon all.  to charge it upon all other Ministers, as if they were all alike.  
It was for this that Paul doth not only apologise for himself, but his Associates also. But how unreasonable is this, grant that some were truly blame-worthy, must all be so? If in the Old Testament there were many false prophets, that daubed with untempered mortar, that cried peace, peace to sinners, when destruction was at hand; shall we therefore condemn the good Prophets, who reproved even the greatest and most mighty for their sins? Because Judas was a thief, and for filthy lucre sake betrayed Christ, shall we condemn all the Apostles, making them to be no better? Must Sylvanus and Timotheus be accused, Because they thought Paul was inconstant and light? yet thus it falleth out continually, and that from these Grounds,  
First, The policy and enmity of false teachers, who like Haman think it a small matter to destroy one Mordecai, unless they root out the whole race of the Jews. 
The grounds of it. 1. The policy and enmity of false Teachers.  Thus the false Apostles concluded; Though Paul was disgraced and vilified, yet if Sylvanus and Timotheus be in esteem and authority, our Kingdom will fall to the ground. It is therefore the adversaries design to cast dung in the faces of all the faithful Ministers of Christ, that so there might not one be left, that should be useful in their place.  
A second Ground is, From the injudiciousness and indiscretion of people; who are credulous, and apt to believe all rumours and reports. How could it be, that 
2. The indiscretion of the people.  the Pharisees by their calumniating Christ as an Impostor, and a Blasphemer, should prevail with the greater part of the people to be on their side? because they were blind, and led by the blind, they would not make use of their own judgement; they would not examine, and try, whether things were so, or no.  
And then the third Ground is, From the natural enmity that is in all wicked men to the Office of the Ministry, when faithfully discharged. That is a 
3. The natural enmity in man against the Ministry.  burden to them; they must needs say with Ahab to such faithful Michaiahs, We hate him, because he always prophesieth evil. Alas! godly Ministers cannot give any comfort, cannot promise peace to such ungodly persons, therefore they have hatred against them, and are glad to receive any false report concerning them. Ministers are compared to Light, and to salt; now the Light must needs be offensive to distempered eyes, and Salt to soars. Thus if the Ministry be powerful to enlighten, to convince, to reprove, no ungodly man can endure this. Therefore it is, that the office of the Ministry, when faithfully managed, is so great a trouble to wicked men. They are thieus, therefore cannot endure this light: they cry out with Ahab, hast thou found me, O my enemy? Every Sermon that is powerful is as bitter as gall and wormwood to them; and therefore there being such an enmity and ill-will against them, it is no wonder, if they be quickly prejudiced, and will not believe there is a godly or faithful Minister in the whole Church of God. But I hasten to the Last Observation; and that is,  
It is a most blessed and happy thing, when all the Ministers of God agree 
'Tis an happy thing when all the Ministers of God agree to advance Christ.  with one consent to advance Christ.  
As Luke calleth it, chap. 1. The mouth of all the holy Prophets which have been since the beginning of the world. It was but one mouth as it were. They all agreed in the same Doctrine, Paul and Sylvanus and Timotheus; they all preach the same Christ; they were not yea, or nay. This accord and agreement among the Ministers of the Gospel is of so great concernment, that our Saviour in his valedictory prayer, doth with much efficacy and vigour press this Petition, That his Disciples may be one, and one in the most near manner imaginable, even as the father and son are one. I shall not enlarge on this, because heretofore much spoken off: only I shall instance in some useful Effects and consequences of this happy Agreement. Only before I do that, we have cause to take notice of the goodness of God, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifold wisdom of God, whereby he hath provided many Offices, many Officers for his Church, and those variously gifted; and all for the spiritual benefit of our souls: some are Barnabasses, some are Boanergeses. Thus as the King's Daughter is said to be clothed with needle work of divers colours; so hath God richly adorned his Church with variety of abilities, that if men be not converted, the greater will be their condemnation. For whereas Auditors are of divers appetites, some are for doctrinal Preaching, some for affectionate; some are for legal terrible Sermons, others for sweet Evangelical discourses: if Christ send Ambassadors thus qualified every way, what can they look for, who are not by these several baits alured and taken? For this cause we have Christ himself upbraiding the Jews, that no kind of heavenly way would please, no kind of dressing the Word of life was acceptable to their palates, Matth. 11. 18. John came neither eating nor drinking, and they say, he hath a devil. The son of man came eating and drinking; and they say. Behold a friend of publicans and sinners. Hereupon he compareth them to children playing in the markets; saying, we have piped to you, and ye have not danced; we have mourned unto you, and ye have not lamented. Thus nothing would do any good to them. Admire then God's goodness, that hath thus abundantly provided for thee. Do not simply and enviously compare one Ministers gifts above another, but adore the mercy of God, that useth all the different abilities of men for the Churches good. This premised, we may from the harmony and Agreement of Ministers, in advancing Christ's 
The effects of this Agreement. 1. The greater confirmation of the truth.  Kingdom see  
First, The greater Confirmation of the truth. If out of the mouth of two or three witnesses, than how much more out of the mouth of many thousand witnesses is every truth abundantly confirmed. How canst thou give way to any atheistical thoughts? whether there be a God, or a day of Judgement, or an heaven, or an hell; when thou shalt hear so many thousands of God's servants in all ages witness to this thing. All the Prophets and Apostles, men renowned for holiness, for miracles, they all preached the same Doctrines that we do to you. And therefore consider with thyself what a cloud of witnesses thou gainsayest by thy unbelief.  
2. The greater consent and harmony, the greater defence there is for the truth. 
2. The greater defence of the truth.  The old rule is, vis unita fortior. Our Saviour confirmeth it, when he saith, A Kingdom divided against itself cannot stand. What advantages do the enemies of God's Church make by the Divisions, and different Judgements of men, in the Reformed Church? The Papist doth confidently conclude, that all will turn to them at last; for, say they, you have so many Sects amongst you, and one saith he hath the spirit of God; and another he hath; but all contrary to one another. Now although it were easy to recriminate, yet this difference and division is greatly to be lamented. A late Papist saith, (Ford against Tailor) That seeing Protestants write against Protestants, and fight against Protestants; and that for the Protestant Religion: he hopeth, that at last all will see cause to turn to the Catholic Religion. But, not to tell them of their Divisions, though our differences are a great stumbling-block, yet to any settled judicious Christian they should not prove so; for the Scripture doth so evidently foretell, that there must be heresies: and that false Prophets will arise, that shall come in such deceivable ways, that they would deceive the very Elect, if possible: and also, that God doth for wise ends suffer all such rents to be, that none should stagger thereat, yea the approved will be made more manifest: and this file will get off the rust from the iron: this winnowing will drive the chaff from the wheat.  
Lastly, This harmony will be for the greater conviction of every one that 
3. The greater conviction of the impenitent and unbelieving.  shall abide in his unbelief and impiety. For what a stock or stone art thou, if so many droppings will not at last enter into thee? Go from one Minister to another, dost thou not hear every one cry down profaneness, encourage to godliness? If you hear hundreds of faithful Ministers, what is the work of all, but to subdue sin, to dispossess Satan, to bring men into obedience unto Christ: Do we not all come with the same Embassage? Entreating of you to be reconciled to God; and to agree with this adversary while you are in the way. What can more convince, yea confound than this? It was this which brought utter destruction upon Jerusalem: there was then no more remedy, 2 Chron. 36. 15, 16. It was not one or two, but many Messengers he sent; and yet all these were refused, with the same disobedient heart. All the Prophets and faithful Pastors that have ever been in several ages will rise up against thee for thy condemnation in that day, directly, or indirectly, one way or other they will witness against thee.   

SERM. CXXIII.  
The truths of Christ and the Ministers of it are always the same.  2 COR. 1. 19 Was not Yea and Nay, but in him was Yea. 
WE are now arrived at the last Particular to be considered in this Verse; which is, The Predicate affirmed of the Doctrine preached by Paul and his Associates: and that is, It's not Yea, and Nay, but Yea. The expression hath been explained already. The sense is, That the Doctrine of Christ is certain, constant, and immutable. As also, that such only are to be accounted of, as true Doctors, who do adhere to the same truth. For Calvin saith gravely upon the Text, That this taxeth all versatil and Proteus-like men, who can transform themselves into any shape; preach one time one Doctrine, for their advantage; and then again change, and preach the contrary: or else, for sinful fear, do at one time assert such Doctrines, as true, and afterwards retract and recant them again: whereas the truth of Christ is like Christ himself, The same yesterday, today, and for ever, Heb. 13. 8. and like God himself, who changeth not: yea, in whom is no shadow of change. So that from the words we may observe,  
That it is a proper note of God's truth, and true preachers thereof, that they 
God's truth, and so the true Preachers of it are always the same.  are always the same.  
There is no change, no contrariety in their Doctrines. As the Apostle (you heard) expressed it, If I build again the things which I destroyed, I make myself a transgressor, Gal. 2. 18. It is in an heinous manner to transgress, when a Minister is thus contradictory. This Doctrine is the more to be observed, because Stapleton in his Antidotes upon this Text maketh a long harangue, to demonstrate, that Luther, Melanchthon, Zwinglius, Calvin, all the eminent Reformers, cannot be the true Apostles of Christ; because in their writings there was yea and nay; one while they preached such and such things; at another time the clean contrary. Hence he brings a passage out of Zwinglius confessing that he did tempori, not rei scribere, he did write to serve the time, not the matter: that he could not deliver pearl, because for the present auditors like swine would trample it under their feet, and rend him also; especially Melanchthon is instanced in, as a very inconstant man, in whose judgement they could put no confidence. Hence he allegeth a Synod of the Flaccians, who were rigid Lutherans, that call his Common-places, Jocos communes, and not Locos communes; and much more to this purpose. We find him triumphing in the incertainty of the Protestants Doctrine; so that although we know what they hold this year, we cannot tell what they will the next, and in the constancy of their Popish Religion, which they have adhered unto for many years. To all this we will readily grant, that the truths of Christ are always the same; there cannot be any more new truths, than a new Christ, than a new Bible; and therefore we will grant the Thesis, but deny the Hypothesis, or application of it to Protestants; that wheresoever there is yea and nay, there cannot be the truths of Christ. But that we may throughly understand this point, let us consider these particulars,  
First, That we must distinguish between the external administrations, and 
1. We must distinguish between the external forms of God's worship and doctrinals.  forms of God's worship, and the doctrinals; between the Diducticalls and the Rituals. For the former, though appointed by God himself, yet we plainly see a great a teration therein. What a vast difference is there between the service and Sacraments of God, in the old, and in the new Testament? There was Circumcision, and the Paschal Lamb; we have Baptism, and the Lords Supper: there were Sacrifices, and many external Rites, and Ceremonies, which when Christ the substance came, they presently vanished, as the blossom falleth when the bud cometh. This great change, with some other Arguments, made the Marcionites of old conclude, that it was not the same God of the Old, and New Testament, but different; but that is absurd. The Church administrations, though by God's command, are now altered; so that it would be a heinous thing to circumcise children, to offer Sacrifices to God; though once it was the people's duty. Here you see then, there is a lawful yea and nay; a time when we might circumcise, and a time when we must not circumcise. And if you say, Doth not this argue inconstancy in God? doth not this contradict that glorious Attribute of his immutability? I answer, No; for God doth here as the Physician with a diseased person, that sometimes administereth one kind of Physic, and sometimes another; according as the nature of the disease requireth: or, as the husbandman soweth his ground, sometimes with one seed, and sometimes with another. God then was pleased to appoint such a temporary worship, and afterwards to appoint another, which was more suitable to the Church, being now no longer an infant, as the Apostle insinuateth, Gal. 3. 1. As therefore the mother ordereth her child otherwise, while a child, than when an adult person; so did God with his Church. But then, if we come to the Doctrinals, we shall find, that the same truths necessary to salvation were in the Old Testament, as the New; Abraham, David, and all the Godly were justified by faith in Christ, as well as the Believers in the Gospel. This indeed is that which the Socinians pertinaciously deny: they think that the Godly in the Old Testament did not believe in Christ; that this is a peculiar new duty required under the Gospel, and never before, viz. to believe in Christ. But the Apostle in his Epistle to the Hebrews doth admirably open the mysterious signification of those Jewish ceremonies and sacrifices, showing that Christ was represented therein, and that it was not the blood of Rams and goats, but of Christ, that did take away sin. Hence Abraham is said to see Christ's day, and rejoice. 1 Cor. 10. they are said to drink of the spiritual rock, which was Christ: and Act. 15. 10, 11. Peter and the Council speaking of the yoke laid upon our fathers, addeth, But we believe, that through the grace of the Lord Jesus Christ, we shall be saved, even as they. The Doctrine then of Jesus Christ, of the Trinity, of eternal Life were in the old Testament as well as the New; only more implicitly and obscurely; the Old Testament being the New hidden and covered; the New being the Old revealed and explained: so that, the Old and New Testament do not contain old and new Doctrine essentially, but gradually; as we say, the old and new moon, not meaning two moons, but distinct discoveries 
2. Between the growth and the change of truth.  of light therein.  
2. We are to distinguish between progress and growth in the same truth, and the alteration or change of truth into error. And truly this is of great consideration; for this very particular will obviate all the calumnies of the Papist. Let it be granted, that the first Reformers did not did not at first view, see all the truths of the Christian Religion, but that by degrees they had scales fall off from their eyes, and some things that at first they thought true, or tolerable, afterwards they rejected, as false and abominable. And thus Calvin (de scandalis) answereth the Papists, who calumniate us, saying, If you had the spirit of God, why did ye not see all truth presently? Why was it that some things did appear false to you afterwards, which did not so at first? This, saith he, is to envy us proficiency in the truth; and to expect, that the Sun in the morning should shine as gloriously as at noon day. So that it is one thing addere aedificium fundamento, as Austin calleth it, and another thing to make a new Foundation; Thus Lyrinensis, when he made this Objection, To what use are Doctors and Officers of the Church, if so be they must only receive the Doctrine delivered, and not excogitate new by their own wit? He answereth, There is profectus, but not permutatio allowed, a growth, but not a change. The work of the Ministers of the Gospel is not to find out new, real, fundamental truths, no more than a new Christ, or a new Bible. he that cannot see by one Sun, would not by twenty; and he that will not be convinced by one Bible, would not, if there were more. Yet they are not useless, for these Fundamentals they are daily to confirm, to explain, to polish, and affectionately to improve for Sanctification more and more: so that, as he saith▪ they must not deliver nova, yet they may nova: not new things, but in a new manner. When a child groweth up into a man, he still retaineth his humane nature, though there be an increase in his stature; but if this child should grow into a horse, or a bear, than this would be a change of his species, and his na●u●e: Thus the Church and her Officers they are to grow in more light, in more knowledge, in more faith; but still in the same truth: whereas, if they degenerate into Errors and false Doctrines, than the species is altered: now it is not honey but gall, it is not gold but dross, not meat but poison: So that if we see eminent men growing out of those errors, and those Superstitions they were once entangled in, you must not call this yea and nay, but a laudable duty: for we see the spirit of God communicating itself by degrees: Even as the Sun doth not presently arise to its vertical point: so neither doth the spirit of God reveal all things at once: It cometh in by degrees, he could perfect our understandings even in this life, as much as they shall be in heaven, so that, we shall no longer know in part: but he is pleased to work gradually, even as he did make the world, not in an instant, but successively. Thus we see he did to the very Apostles, they were under his Instruction and Government a good while, and yet were ignorant in many particulars, till at last he confirmed them from his spirit from above. The Protestants then are not guilty of yea and nay, though they did not at first discover all the abominations of Popery. Neither may we charge any particular Minister for yea and nay, if out of error he proceed to truth, if from darkness he attaineth to more light: For, although many Heretical persons may shroud themselves under the serious name of new light, yet it is plain; that both Pastors and people are to grow in new light gradually, though not specifically. Thus the Apostle Peter, 1 Pet. 1. 19 commendeth the believers, for attending unto the word of God, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in their hearts: not as if ever they could come to light enough, that they need not to attend to Scripture any further, that they may throw away the Bible as useless, having light enough within them. No, but that donec, that until, is continual and always, as sometimes it is used.  
3. We are to distinguish between Yea and Nay indeed, and a seeming yea and nay: between 〈◊〉 constant new Doctrines indeed, and those that are 
3. Between a seeming and a real yea and nay.  apparently so. We grant, that such corruptions, such darkness may cover the face of the Church, that the true Doctrines of Christ may seem new, and be condemned for novelllsm; and the Doctor who preached them, be thought to come with his yea and nay. And thus again Luther and Melancthon with many others are condemned for their inconstancy. They were once ours, say the Papists, they did once believe as we believed, worship as we worshipped; but now they are a nay to their yea. This calumny will easily vanish, if you distinguish between new things indeed, and new things appearingly so. The Protestant Doctrine was not new indeed, if you look to the Scripture and Christ, it is old as they are; but then we grant, that if we consider the Chaos, the Church was in at that time, what superstitious abominations did then prevail; we grant, what the Reformers did, all was new, their service new, their Doctrine new; but the iniquity and the corruption of the times made it appear to be so. And indeed Popery is properly the great Novellisme: for the Popish Doctrines, the Popish Worship began to creep in, when the Churches of Christ began to degenerate from their Primitive Institution. The change then that is many times in the face of Religion, which doth so offend many, is not indeed so, but in appearance. Those truths of God were formerly professed in the Church; only an Eclipse did arise, which obscured the light of the Sun. As then the Sun is not changed after an Eclipse, we do not see a new Sun: thus it is also with the truths of Christ; the Reformers do not bring new truths, only the darkness is dispelled, and we see them which were long before. It is with us, as with men, whose heads are distempered; we think, such and such things run round, whereas indeed it is a distemper upon us, and it is a sign that we have been corrupted, when old truths seem new to us.  
4. We may therefore truly conclude, that antiquity and consent are inseparable properties of a true Church. That Church which retaineth Doctrines of the 
4. Antiquity and consent are properties of a true Church.  greatest Antiquity, and which doth agree with the Primitive Apostolical Churches, that must needs be a true Church, for truth is always alike. That cannot be true Doctrine in one age which is not in another: though men are apt to be changed by the times they live in, yet God's truth cannot be. When therefore the Papists bring antiquity, and consent as notes of a true Church, we deny they can, or are to be called notes, because it is not Antiquity barely, but antiqvity in the true Doctrine: nor Consent merely so, but consent with the Primitive Church's Doctrine. So that True Doctrine is properly the note of the Church; only we add, that Antiquity and Consent with the Primitive times do inseparably follow the true Doctrine. Now the ground of this certainty and equality of the truths of Christ is, because they are Gods truths, Christ's truths: if they were the truths of men's making, than they might alter and change as they please, than it might be form, reform, and transformed into all the shapes that men's Interests could put them upon; then truth might alter according to the climates, customs, and advantages of men; then truth might be one thing at Rome, and another thing at Constantinople: then we might say, such things were truth in one age, and ye the contrary truth in another. Popery was truth in Queen Mary's days, and Protestantisme in Queen Elizabeth's. And truly some men are so Atheistical, or self-seeking, that they account truth, as the Apostle said, some did godliness, even outward gain; and therefore, when such an opinion is gainful, than it is truth, but when not so, than it is Heresy.  
Use of Instruction. How odious Instability and Inconstancy is in matter of Religion, whether it be in private Christians, or public Officers? It plainly discovereth, that not the truth of Christ, but some other uncertain motive prevaileth with thee; either thy profit, or thy applause, or the times, or customs, or the Laws of the Land, or some other mutable respect doth work upon thee: and if so, than thou canst not but be a reed shaken with every wind of Doctrine. Thou art then but as an Instrument of music, making no other sound, nor no longer than thou art breathed into. Profit will make thee a Papist, profit will make thee a protestant, profit will make thee an Heretic. How contrary is such a fickle temper to the nature of Faith? which is the substance of things hoped for, and the evidence of things not seen.  
Use 2d of Instruction. How false that position is of some Papists, That the Church may make Articles of Faith; and that the Authority of the Church maketh the Authority of the Scripture, at least towards us? So that the Scriptures would have no more authority than Titus Livius, or Aesop's fables, in respect of our duty to believe, were it not for the Church's Authority. No less blasphemous is that other comparison of another Papist, resembling the Scripture to a nose of wax? If so, than no wonder, if they make what truths, and what religions they please; then we may call it, the Pope's truth, the Church's truth, and not the truth of God. It is a ridiculous passage of a Papist (Ford against Tailor) saying, that it is probable, the Church will make that Opinion about the immaculate Conception of the Virgin Mary to be an Article of Faith. As if the Church could make that necessary to be believed, if we would be saved, that was not always so. Why may she not as well make a new Bible, set up a new Christ, as they establish a new Article of Faith?   

SERM. CXXIV.  
Of God's Promises to man.  2 COR. 1. 20. For all the Promises of God in him are yea, and in him amen, unto the glory of God by us. 
THis Verse is a further confirmation of the constancy and immutability of the Lord Christ, and so by consequence of Paul's doctrine. For that Christ is unchangeable, he proveth, in that all the promises which God hath made, they receive their fullness and compliment in him, and so are therefore true, because fulfiled both in him and by him. This is the Apostles sense in this assertion, which Calvin doth well call, memorabilis sententia, etc. a memorable sentence, and one of the chiefest Articles of our Religion; for herein is all our faith and confidence seated, that in Christ God maketh his gracious promises to us, by whose efficacy and impetration they be accomplished; so that a promise is fulfiled, not because of any worth or dignity in us, but because of of the fullness and worth that is in Christ.  
1. The words may be taken as an entire Proposition; wherein we have the subject and predicate, with the amplification of it from the final cause.  
The subject is described from the nature of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promises.  
2. From the universality and extent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all promises, as many as are made.  
3. From the efficient cause, the promises of God.  
4. The predicate, are yea, and are amen in him: Of which in their order.  
Let us begin with the Subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promises, many times in the plural number, at other times in the singular; for indeed the covenant of grace is but one large promise, or an ocean emptying itself into many streams; yet sometimes called promises, because of the many things both spiritual and temporal that are particularly promised by God, the sum whereof is contained in that great promise, or Magna Charta of the Church, I will be their God, and they shall be my people: or else it may be promises in the plural number, because of the frequent repetition and reiteration of the grand promise of Christ to the Church. Now the word promise is sometimes used for the things promised; as when any are said to inherit the promise, Heb. 6. 12. and sometimes for the promise itself. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the Gospel; Whereas among humane Authors the word is for the most part in the plural 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 itself, 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 sense, as it signifieth the Gospel written, or a writer of the Gospel, is not used in the Scripture, but came in afterwards by Ecclesiastical use. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in the general 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 rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 
God hath made many promises in Christ to us.  are Amen.  
This doctrine deserveth to be opened theologically, as being the foundation of all our hope; for on Gods promise only we can plead, as we see the godly often in their prayers urging that; Not any thing of ours, O Lord, but merely thy promise we do plead before thee.  
And 1. take notice, That God might only have dealt with man by his absolute 
1. God might have dealt with man by absolute sovereignty.  Sovereignty and dominion; imposing only upon him commands to do his duty, without adjoining any promise of a reward, especially such a reward as eternal happiness, 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 God's mere goodness, 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 condescension 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; 
2. The promises of God are properly promises.  They are more than 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 mere 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 man's 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 than 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 merely as so, that denoteth a dominion and power in him that promiseth: and certainly if the actual 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 metaphorical sense make promises to his people. Yet  
In the third place, the reason of Gods promising, is not as if that were to add 
3. God's promises do not add to his simple affirmation, but only are to confirm our faith.  more confirmation to his simple affirmation, but for condescension to confirm us against our unbeleef and diffidence. Hence there is a vast difference between man's promise and God's promise. For the promise of a man doth add a new tye and obligation to his word, and so his word is made surer in itself, as well as to those whom he promiseth; but when God doth barely declare his will to do such good things for a believer, 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 add 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 counsel, confirmed the promise by an oath, so that by two immutable things in which it was impossible for God to lie, 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, etc. cried Tertullian, Oh happy us, for whose sakes God doth thus swear; but oh us wretched and miserable, if we do not believe him thus confirming his promise: so that the right understanding of God's 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 mere original and rise of Gods promising any 
4. The rise of all God's promises is his free mercy.  good to us, is the bounty, liberality, and free mercy of God. The Apostate Angels have not the least promise of any good to them, so that being without a promise, they are in that respect altogether miserable; but the Lord having a love to mankind, did freely and graciously make his promise of Christ, and in him all blessedness to those that are his; Insomuch that the spring of all our happiness is God's promise. We cannot plead any worthiness, only thy promises (Lord) that we put thee in mind of, which is like the rainbow, when God beholdeth, that he will not drown the world more; and when God remembreth his covenant, than he worketh all good for his people. Thus when God would delay his help no longer, but deliver his people groaning under their oppressions; It is said, God remembered his Covenant with Abraham, Isaac and Jacob, Exod. 2. 24. there was no natural necessity, nor no moral necessity that could induce God to make these promises to us. No natural necessity, for God is a free agent, and so doth not as the Bee, that necessarily maketh his honey, God doth not necessarily communicate his goodness to us: As God is a free agent, so he is alsufficient; he is perfect and blessed in himself, he needeth not man, he wanteth not his service; and therefore he did not upon this account make any promise, but it was his mere voluntary goodness. Again, there was no moral necessity, that is, there was no supposed worth or dignity in us, for which it behoved God to make such promises; He found nothing in us but matter of his displeasure and wrath: to us all the threatenings in the Law did belong, and not one promise, Insomuch as the damned in hell have not any promise made to them; they have not the least ground for any hope, no not for a drop of water to relieve them in those scorching flames, so it might be with every man if God's grace did not interpose; not any promise might have been made for thee, to have the least dependence upon. Thus you see God's mercy alone to be the 
5. Therefore the fullfilling of his promises is only of grace.  ground of all promises.  
Fifthly, Because God doth this out of his mere bounty, make a promise of good things to us, the fullfilling of them is not of debt to us, but from his grace and verity. And thus it differeth from the promises between man and man, that are made in contracts, or otherwise; there a promise is made, but upon some consideration or work done, which is equivalent to the thing promised: but it is otherwise with God, he promiseth out of grace, and fulfileth it likewise out of grace. Thus when God hath promised pardon to the humbled sinner, and believing not only the promise, but the actual pardoning is of grace; neither is God by his promise become a debtor to us, as if God would be unjust, if he did not bestow such a privilege upon us; but because, as the Scripture saith, he cannot lie, or he cannot deny himself. So that the reason why he maketh good his promises, is not because we have any condignity in ourselves to claim those things, but because he is immutable and unchangeable: so that upon this account he maketh good his promises, even because he is God, and cannot lie, or change his mind. Therefore Divines speak well of a twofold debitum about God's promises, debitum fidelitatis, and debitum justitiae; a debt of fidelity, and a debt of justice. When God maketh a promise of eternal life to a godly man, he may urge God with his promise; and there is a debt of fidelity, whereby God hath engaged himself to do this; but we cannot say, God is a debtor to man hereby; no, he is a debtor, as it were, to himself, he cannot go against his own word, his truth will not suffer him to change; but in no respect must we say he is a debtor to man, reddis debita nulli debens, it was said of old. This is necessarily to be understood, that so under all the promises of God made to us, we may not look upon ourselves, but Gods promise only. But then there is a debt of justice and righteousness, and herein many Papists are proud and arrogant; for they distinguish of God's promises, those that are for the first grace, and those that are for the second and after grace. They grant the promise of the first grace to be only from a debt of fidelity, but then for the second grace, they maintain a debt of justice. Hence it is that they conclude, that heaven and salvation, though we have it by the promise of God, yet it is by debt of justice, and not mere grace. Hence we read of a dying Monk, who blasphemously uttered these words, Red mihi, Domine, vitam aeternam, quam debes, sive velis, sive nolis; but a gracious heart cannot but tremble at such arrogancies. It is true, Paul calleth God a righteous Judge, who will give him a crown of glory: and he telleth the Hebrews, that God is not unrighteous to forget their labour of love, Heb. 6. 10. but righteousness is not here taken strictly for proper justice, but for fidelity and faithfulness. If God should not give heaven to his people, who endure persecution for his Name sake, he would go against his own nature, he would deny his truth, and so even cease to be God; not that he would be unjust properly to man, as if man by doing or suffering any thing for his sake, did that which was equivalent to eternal glory. We see the Apostle defying this, 2 Cor. 4. 17. calling it, but a light affliction, and for a moment, in respect of that eternal weight of glory. And Aristotle observed, that there cannot be justice, or righteousness between us and the gods, and our Parents; for their is no equality, and we owe all to them. And as Durand well argueth, it is so far from justice or righteousness that we may claim glory, that the more grace God hath given us to prepare thereunto, the more we are beholding to him, and can the less plead for ourselves, by how much the more we receive of his grace; so that the more gracious acts we do, we are so far from meriting, that we are the more obliged to God. Yet  
Sixthly, Lest because all the promises of God are said to be fulfiled of his 
6. The promises of God are absolute or conditional.  grace only, and because all works of ours are rejected as causal and meritorious, we should fall into Antinomianisin, and fancy to ourselves such absolute and irrespective promises, that though abiding and wallowing in our sins, yet we might think it lawful to run to them as to a city of refuge, and there to be delivered from the guilt of our sins: we must know that the promises of God are of two sorts, absolute and conditional; Absolute, and such are the promises of God, for the working of our first grace in us of conversion, and taking away the heart of stone from us, of which promise the Prophets Jeremiah and Ezechiet speak; Though some will not allow those to be promises, but predictions, yet the very tenor of them doth evidence it. Now these do not suppose, but work all conditions and qualifications in us for other mercies, for it would be absurd to say, God promiseth to give us faith if we do believe, or to renew and change our wills if we will: These absolute promises than are the executions of his decrees of grace and salvation upon the Elect. But then there are conditional promises, and such are the promises of pardon to the believer, of eternal glory to him that is godly; only you must know, that they are conditions only in a large sense; they are more properly called qualifications and determinations of those who are thus to be justified and saved: faith indeed in our justification hath a peculiar notion of being an instrument or supernatural means to lay hold on Christ, and is not to be called a condition, when we speak exactly: You see then that there is no ground for licentiousness and dissoluteness, to venture all upon the gracious promises of God, for they are determined and specified by such qualifications, who shall have either pardon here, or salvation hereafter: Only you must know, that when we call them conditional promises, the meaning is not as if we had power of our own to fulfil these conditions, and so the promises remain suspense till we perform them; no, these conditions we are enabled to accomplish by the grace of God, they are his gifts as well as our duties; so that there are no conditions required of us, which also we are not enabled unto by the grace of God; that all may glory in God's grace, and not in themselves, and therefore God hath appointed an order between his gracious gifts; this goddess is for happiness, holiness is for glory, faith is for justification, and if we speak exactly, we cannot so well say, God's promises are conditional, as the things promised may be conditions to one another by God's appointment.  
Lastly, There may be good reasons assigned why God is pleased thus to promise; 
7. There may be reasons given why God made such promises. As 1. To exercise our faith.  he might have given and never have made any promise at all; but before he is pleased to bestow the actual benefits, he is pleased to give us many sure and gracious promises, that he will do such things for us in time: The reasons may be  
First, Because hereby God would exercise our faith, and teach us to live upon him only; for when we cannot see any possibility in second causes, when they with Sarah have a dead womb, yet because of Gods promise we shall keep up our hearts, as Abraham did: Why is it then that the promises of God are in no more esteem and request with us? were it not for them, how many times might thy heart break. Yea, to put our faith to greater experiment, hence it is, that though he hath promised such things, yet his providences seem to cross all, and after God's promise, as it was in the Israelites deliverance, all things seem to be more unlikely than before.  
A second Reason (for I shall instance in no more) may be to teach us humility 
2. To teach us humility.  and thankfulness, acknowledging Gods promise alone to be the fountain of all the good we enjoy; by the promise we are regenerated, by the promise we are justified, by the promise we are glorified; we are what we are only by the promise: hence all the godly are said with Isaac to be the children of the promise, Gal. 4. 28. by the promise we had our spiritual being, and by the promise we are Preserved in it; but this deserveth more improvement.   

SERM. CXXV.  
A further Discovery of the Nature and Sorts of God's Promises.  2 COR. 1. 20. For all the promises of God, are in Christ, Yea and Amen, etc. 
OUr work is to enlarge more upon this useful and necessary subject, viz. 
1. Of the several sorts of promises. 1. The promises of God are either Legal or Evang elical  The promises of God. And  
In the first place, we may give in divisions of the Promises, or the distribution of them, as there are Legal Promises and Evangelical Promises; the ignorant confusion whereof hath caused much mischief in the Church of God. The Legal Promise is nothing but the Covenant of works, contained in that expression, Do this and live. For as they are cursed, who continue not in all things that the Law requireth: So again, they are blessed, and eternal life is promised to all such, who perfectly obey the Law of God. By this promise God dealt with Adam. And although God never transacted with man, when fallen, by this way of promise; yet he was pleased to have the Doctrine of the Law in its full perfection manifested to the people of Israel; but in an Evangelical intention, that so the Israelites being humbled under their utter impotency and inability ever to perform it, might make their earnest applications unto Christ for help and succour. For what was impossible by the Law, through our weakness, Christ made possible through his obedience. Now this Legal Promise the Jews generally attended unto, neglecting the Evangelical consideration of promises in Christ. The promises to works made unto Adam are not intended in this Text: they were not Yea and Amen, seeing there was no need of a Mediator, if Adam had not fallen; only now all the promises of grace become firm and sure in him. But naturally we regard the Legal promise more than Evangelical. What labour did the Apostle show to bring the Jews off from the Covenant of works? And whence is that Pharisaical and Popish principle of self-righteousness; but because we trust in our works, and not in the promise? So that it is an excellent proficiency in Christianity, when persons are taken off from being Legal, to be Evangelical; when they do not slavishly rely upon their works done, but filially depend upon the promise. The Apostle doth excellently, and at large declare the difference between these two, Galat. 3. and 4. Chapters. It is strange that any should desire to be under the Law, rather than the promise; yet all Pharisaical Justiciaries are propense that way. What is this but to desire to be under a curse, and perpetual malediction? Whereas the Evangelical promise is like the City of refuge to the pursued malefactor. It is better than Jonah's gourd against the scorching heat of God's wrath, because of sin; for no worm can arise and consume this. So that the Evangelical promise being wholly of freegrace, God thereby pardoning us freely, sanctifying us freely, justifying us freely, is like the Land of promise flowing with milk and honey. It's to 〈◊〉 is promise, that every humbled sinner must look, as the Israelites stung did upon the brazen srepent. Let therefore the people of God look more to the promise without them: They poreupon their own hearts; they perplex themselves with many doubts and fears; but if thou didst consider what an Evangelical Promise meaneth, this would be like oil poured into thy wounds, when temptations aggravated by Satan, have left thee not so much half dead, as half damned.  
In the next place, Promises are divided in respect of their object matter into 
2. Promises are either spiritual or temporal.  spiritual and temporal. Spiritual are such as concern the welfare of the soul: Temporal are such as relate to the body and the outward man; for there is no external mercy, but God hath promised it to the godly. Therefore godliness is said to have the promise of this life, and that which is to come, 1 Tim. 4. 8. In deed in the Old Testament temporal promises were more frequent, and spiritual more rare; and many times shadowed out by the temporal ones. In the New Testament, spiritual promises are far more frequent, and temporal ones more rare; yet the New Testament doth abundantly testify this, That all things are the godly man's, whether life or death, 1 Cor. 3. 23. and that only they have the promise of this life, as well as that which is to come. And certainly, If God hath given us Christ, as the Apostle argueth, Rom. 18. how shall he not with him give us all things else? So that we see the treasure of a Christian, it lieth in God's promises, both for this life, and the life to come. So that as it falleth out sometimes, a man may have little money for his present use, and yet be very rich in bonds and bills. Thus it is sometimes with a godly man, though he hath a promise of all things, yet for the present he may want all things. As Abraham had a promise for the possession of the Land of Canaan; and yet for the present had not where to set his foot, as upon his own ground. Only we must distinguish between the spiritual and temporal promises, these later are not absolutely promised, but with the exception of the Cross, and with this limitation, when they are good for us. For seeing these earthly mercies are not ablutely and as indipensably necessary, as Christand grace are, so therefore no wonder if they be not absolutely promised. If a godly man could not be saved, unless he had riches and wealth, unless he had health and strength, than he was as sure to have them, as he hath Christ; but that not being so, therefore it is that they have Christ, and yet many times want other things. They have the Ocean, when they cannot have a drop. Again, Temporal good things are not absolutely good, but conditionally, and upon supposition; though they may be good in themselves, yet not to thee. As wine may be in itself comforting, but not unto a man in a fever: Thus it may be, if thou shouldst have riches, they would do thee hurt; if thou shouldst have health and strength, thy corruptions also would be the stronger. Those things are not called good, because they make us good; no, we may make them good or evil. But now Christ is such an infinite good, that thy having of him can never be hurtful to thee:? Yea, when he finds thee evil, he can make thee good. It is good to inform ourselves thus about the nature of temporal promises; for we are ready to murmur and repine, when we find not these promises made good to us; whereas we should rather be thankful and rejoice, in that God will not give us that which would do us so much hurt. And certainly, if thou wert spiritual, as thou shouldst be, this would be enough to thee, that spiritual things are absolutely promised, that thou art sure to have Christ, to have Heaven, how sad and afflicted soever thy portion may be in this world. Doth it not argue thy heart to be too carnal, when thou mournest for want of outward mercies, and yet Christ is thine, God hath sanctified thee, God hath converted thee. Alas hath not God in this done more for thee, than the greatest Emperors in the world, that have not godliness? What if thou hast not riches, the greatness others have? It may be they have not the Christ, the grace that God hath bestowed on thee. Only when we say spiritual things are absolutely promised, you must distinguish of spiritual things: some are essential and necessarily conjoined with eternal glory; so that if he have them not, he cannot be saved; such is Regeneration and Justification. Again, others do much conduce to our eternal happiness, but are not inseparably joined with it; such are the degrees of grace, spiritual consolation and joy, as also the assurance of God's favour. These are precions-advantages; more to be desired than the gold of Ophir, but they are not absolutely promised to every godly man.  
In the second general place, We are to know, that the promises of God, 
2. God's promises are the executions of his Decrees.  they are the executions in time of what he had decreed to do from all eternity. Insomuch that from God's promise, we may argue to his predestination; when God promiseth Justification, and pardon of sin to thee, it is because he hath purposed this according to the counsel of his own will. So when he promiseth to give grace to thee, and the increase thereof, it is because he hath in mercy ordained thee for this. If you ask then, why is it, such and such promises are fulfiled? You must not have recourse to man's freewill, or any works that he doth, but to the will of God and his gracious counsel. Hence some expound that place, (Titus 1. 2. where it is said; That God who cannot lie, had promised eternal life before the world began;) of his decree to promise: for it is not proper to say, God promised before the world was. Seeing then there was no men to whom the promise could be made; therefore (say they) the meaning is, He decreed to promise. But there is another interpretation more probable, which is to render the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the ancient ages, alluding to the first promise that God made to Adam upon his fall concerning the woman's seed, which was Christ. For till that promise was manifested, there was no difference in respect of hope and comfort between lost mankind, and the Apostate Angels. The promises then of God are but God's predestination put into execution.  
Hence in the third place, No wicked men have any promises of God belong to them. Therefore the state of the Heathens, Ephes. 2. is said to be 
3. No wicked men have any promises belong to them.  without Christ, and without the promises; which argueth as desperate a condition, as when those of the old world, were without the Ark, there was a necessity of perishing. It is true, all wicked men, who live within the Church, they cannot in that sense be said to be without the promises, as Heathens are; for they are under the offer of promises, they are under the external dispensation of them; and because they manifest an outward acceptance of Gods offer with the conditions tendered, therefore we may call them the children of the promise in an external sense. In which sense, Rom. 9 4. the Apostle speaking of the Israelites in the general, saith, Of whom is the service of God and the promises. In this sense many were the seed of Abraham, not only after the flesh, but of the promise also; else circumcision, the seal of the promise had not been applied to them: yet they were not the seed of the promise, in the sense the Apostle intendeth, as Isaac was; that is, so as to have the true and real benefits of the promise; and in this respect we say, no ungodly man hath any promise of any privilege made to him, abiding in that condition. No promise of pardon, no promise of God's favour, no promise of any earthly comfort, not a morsel of bread, or drop of drink; he cannot plead any promise in his prayers. And therefore when we may enjoy many outward mercies, these come not by virtue of a promise to him, but only through the providence of God, God out of a general love doth bestow such comforts upon him, it is not from any promise made to him. And indeed seeing the Text saith, The promises of God are confirmed in Christ; unless a man be in Christ, there is no promise can be effectual to him. Oh the sad condition of all ungodly men! For if thou hast no promise, what hope canst thou have? Are not the Devils therefore eternally wretched, because they have no promise? Hope in this is compared to an Anchor, Heb. 6. 19 Now what shipwreck must that ship needs endure, which under waves and tempests hath no Anchor for a defence?  
Fourthly, God's promise for the accomplishing of it, doth suppose faith on 
4. God's promises to us suppose faith in us.  our part; for the promise on God's part, and faith on our part, are correlates. We cannot put forth faith for any mercy, where we have not God's promise; neither is God's promise accomplished to any but the believer. Thus the Apostle, Rom. 4. 16. saith, The promise is of faith, that it might be not only by grace, but also made sure to such who do believe. So that it is with a godly man according to his faith. Christ saith to thee, Be thou justified according to thy faith; receive pardon and comfort according to thy faith. If thou complainest God hath made great and precious promises, but I cannot taste of this honey, I perish notwithstanding this fullness: Then remember it is not, because there is not enough in the promise, but thy faith is weak, thy vessel is narrow to receive: As if the woman should have refused to borrow vessels, when the Prophet multiplied her oil. For the oil did not cease, till her vessels ceased: So neither will God's promise cease working, till thy faith cease to operate. Indeed in God's comminations and threatenings they are fulfilled, whether man will or no: Let him believe, or not believe, God will throw the ungodly into Hell; but in the promises it is otherwise; then they do good to us, when by faith we embrace them. So that by this we see how dangerous and noxious it is, not to put forth faith; it both dishonours God, and depriveth us of all good: it dishonours God, as if he were not true, as if it were not impossible for him to lie, as if he were no more than a man. Therefore Abraham is said, To give glory unto God by believing, Rom. 4. 20. because he did not regard the dead womb, or the improbability in second causes, but rested upon the promise alone. If it be so heinous a matter to accuse man of a lie, who yet is by nature a liar, as the Scripture pronounceth of him, how unsufferable is it to attribute it unto God. And then it is a very destructive sin; for it evacuateth all promises as to us; it maketh thy condition as hopeless, as if never any promises had been made: This is to cut the Conduit-pipes of all comfort and consolation. This is with the Philistims, as it were to throw earth into all the Wells of water. Therefore above all things look to thy faith, for it maketh God no God, Christ no Christ, promises no promises, as to thee.  
Fifthly, That our faith may be the more confirmed, he is not only pleased 
5. God hath sealed his promises to us.  to make promises to his people, but also to give signs for the confirmation thereof. Therefore Sacraments are confirming signs of God's promise, they are visible promises: so that our unbelief will still be the greater sin; if neither the promises nor the seals visibly annexed thereunto, shall not establish us against all doubting and uncertainty. It is true, the Sacraments cannot make God's word surer in itself, but they do in respect of us, God graciously condescending to our humane weakness: By which merciful provision of God, that his people might live a life of faith in his promise ', we may gather as the necessity of faith, so also the great proneness that is in us to unbelief, that we rather live by sense, than by saith. Hence it is that when we have outward supports and comforts, our hearts are kept up; but when all these leave us, are taken away, then like Peter upon the water, we are afraid, and should even sink, did not the Lord support us.  
Sixthly, It is therefore a very great skill to make use of the promises of 
6. 'Tis great skill to make use of promises  God by faith. It is the Gospel-wisdome, a mystery it is, that even the Disciples of Christ are a long while ere they can learn it. For though God doth promise to do such and such wonderful things, yet he suffereth so many cross providences to fall out, that we would think God had wholly forgot his promise. Hence the Church complaineth; Doth his promises fail for ever? Yea the Apostle Peter doth speak of some profane scoffers, that asked, Where was the promise of his coming? 2 Pet. 3. 4. because they saw all things continue as they did, therefore they thought God's promise was in vain. It behoveth the people of God therefore to acquaint themselves with God's Riddles, to plough with the Scriptures Heifer: for their unskilfulness herein, is that which maketh them so full of dejections, which doth so often perplex them, not knowing what to think or say: yea they are apt to question the truth and righteousness of God: but take heed of this, it is a very great sin, when God giveth thee a sufficient testimony of his grace and favour to thee, by his promises and seals thereof, still to question and doubt, whether God will do it or no. This is grievously to tempt God, as the people of Israel did, Exod. 17. 7. who though they had so many miraculous discoveries of God's presence with them, yet still they ask, Is the Lord amongst us, or not? Oh take heed of saying, Is the Lord mine? Will he do good to me? When he hath given proof enough, both by his promises, and seals, of his favour. Oh satisfy thy soul with this! Lord, I have thy promise, before thou promisedst, thou wast free whether thou wouldst do it or no; but since thy mouth hath promised it, how can thy hand but fulfil it? Let thy temptations, thy straits be never so great, yet know the promise of God cannot be straitened. Though thy friends die, though thy goods are lost, yet God's promise cannot die, neither can that perish. And if thou sayest. Oh but I am unworthy, I am a poor wretch! What then? Say, Lord though I am noworthy to be helped, yet thy promise is worthy to be made good! O Lord, though I have sinned, yet thy promise hath not sinned! But more of this in the next particular, which is the Predicate in the Proposition.   

SERM. CXXVI.  
How all the Promises are confirmed in Christ.  2 COR. 1. 20. For all the promises of God, in him are Yea, and in him Amen, unto the glory of God by us. 
HAving dispatched the Subject in this Proposition, we proceed to the Predicate, that which is affirmed of the promises of God; and that is their stability and immutability; they are Yea and Amen: with the meritorious or fundamental cause, [In him] that is, Christ. Some indeed take the latter clause, viz. in him they are Amen, with relation to the final cause, and so explain it of our duty, that we are to set our Amen to the truth of God's promises.  
In the former expression is denoted the certainty and firmness of the promises, when they are said to be Yea.  
In the latter our duty, and what obligation lieth upon us in reference to them, viz. that we should set to our seal of Amen, giving our assent of confirmation; and this will greatly redound to God's glory. Calvin goeth in this latter explication, as being most congruous and adapted to the Apostles meaning: Though he confesseth he will not be contentious, if the common path be trodden in. I shall therefore follow our Translators, which seem to go the genuine way. It is affirmed of God's promises, that they are Yea; by that you heard the Apostle meaneth a constant affirmation, and verity. Hath God promised any good thing to an humbled soul? This will always be Yea; God will always grant it, he will say Yea, yea. How comfortable would this meditation be to a gracious heart? How often doth thy trembling, desponding soul go into his presence, fearing that God will give a Nay to thee? Because thou art apt to change, and to be mutable, therefore thou fearest God will be so also.  
Now the Apostle for the greater certainty sake, doth double his expression to the same sense, [In him they are Amen, In him they are Yea,] In him they are Amen.] The one is a Greek word, the other Hebrew: and it is to show, that both to Jew and Greek the promises are confirmed in Christ. For whereas the Jews persuasion was, That the Messias should come only to their Nation; therefore the Apostles dared not to preach Christ to the Gentiles, till Peter was confirmed by a vision from above. By Christ, this partition wall is broken down: so that the promises of grace are made to the believing Gentile, as well as the believing Jew. To the Gentile the promises are Yea: to the Jews they are Amen. To this purpose the Apostle also, Galat. 4. 6. speaking of the Spirit of Adoption, which is sent into the hearts of believers, addeth, That thereby we are enabled to call him Abba, Father. Father for the Gentile, Abba for the Jew. So that whereas the believing Gentile might have doubted, whether he being as a dog, the children's bread should belong to him: Hereby is certified, that Christ is a Christ to them, the promises are promises to them as well as to the Jews. The word Amen is used sometimes nominally. Thus Christ is called the Amen, Revel. 3. 14. These things saith the Amen; well than may the promises be Amen in Christ, seeing Christ is the Amen. Sometimes it is used adverbially, and so is to be understood by way of desire and wish, Let it be so; or by way of attestation and confirmation, It is so. Hence translated by the Interpreters of the Old Testament, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When it beginneth a speech, it is a note of affirmation, as often our Saviour, Amen, Amen, I say unto you, etc. When it concludeth, than it is a note of confirmation; and in this sense Calvin and others take it, as our duty by way of consent, confirming: the promise, as you heard. The Rabbins speak of a twofold Amen, a perfect Amen, and an imperfect. The imperfect Amen, they make threefold, Amen Pupillum, when one saith Amen to the prayer he doth not understand. Amen subreptitium, when a man saith it before the end of a prayer. Amen sectile, when a man saith Amen, but distracted and divided in his thoughts, so that he doth not attend to what he saith Amen. And certainly this latter Amen, most are guilty of that use to say it. The words being thus explained, the Observation is,  
That in Christ alone all the promises of God are confirmed, and made 
In Christ alone are all the promises of God confirmed and made good.  good.  
Thus you have also at another time asserted by the Apostle, Rom. 15. 8. I say that Jesus Christ was a Minister of circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy. This is a notable place, which the Apostle affirmeth with much vehemency. This I say (and the matter is this) that by Christ all promises both to Jews and Gentiles are confirmed. The Jews they were apt to think, that by their own works the promises were confirmed. Yea, how secretly doth this Pharisaical sin lodge in our breasts, as if the promises were performed not for Christ's sake, but our own sake? This is that Ivy-sinne, which adhering so close to our natures, doth secretly consume and devour all. Insomuch that we may say, the whole Gospel consisteth in this truth, and that the whole treasure of Christian consolation is bound up in this.  
And therefore that we may both understand, and be affected with it, consider these things:  
First, By the promises of God we mean the promises of grace only. There 
1. By the promises of God here are meant only tis promises of grace.  is no grace to a sinner, but through Christ; and hereby we exclude the promises by works, or the Covenant of works, of which we spoke the last day. Although the Law doth continue still in its force to us Christians; as it is a Rule to order our conversation by, yet as it is a Covenant, so it is abolished: No man being able to plead eternal life, by a Do this but by believing; and therefore the Law as a Covenant, is so far from, being established or made good by Christ, that it is directly opposite to him. So that the Law and the promise are made by the Apostle two contra-distinct ways of justification: He that seeketh to be justified by the Law, falleth off from Christ, and maketh him to be of none effect. Thus the promise by works is contrary to the promise of grace through Christ; yet there have been some always in the Church, who have endeavoured to join those things which God hath put so far asunder, and that is the Law and the Gospel, the promise of works, and the promise of grace; by which confusion they have made void the grace of God. For if God's promise be not solely of the grace of God, and every way of grace, than it is not at all of grace, If of works, than not of grace. It is the Apostles infallible argument, Rom. 11. 6. It cannot be of grace and works also. Luther (Comment. in Genes.) maketh this properly Simony, when we would have Heaven for the works we do; and thereupon saith, Omnis homo naturaliter est Simoniacus. Now how necessary is this truth to be known by every humbled and afflicted sinner? How difficultly is he brought to the promise of grace, as if it were the forbidden fruit, that he might not taste of it? This was the precious gold that the first Reformers with much labour digged out of the mines of the Scripture: it was the oil they poured into wounded hearts. In what a wilderness doth the child of God wander, till he hath this pillar of fire to guide him? Peace and joy cannot be obtained, till he come to this promise of grace in Christ. How slavish, how servile is he; till he know that this only is the way of justification, this only is the way of pardon and acceptance with God? And God's children, especially while in the pangs of conversion, or at any time under deserlions and black fears about their estate, are to fly unto this, as a City of Refuge. Many an heavy temptation, many an heart-breaking doubt would be overcome, wert thou once persuaded, that in the matter of justification, thou must know nothing, live upon nothing, but the gracious promise of God in Christ.  
Secondly, We are to distinguish of promises: they are either fulfilled in 
2. Promises are fulfilled either in Christ or by him.  him, or fulfiled by him. For according to this division, so some do differently understand the Text. For there are Interpreters that make this the meaning, All the promises, viz. which have of old been foretell by the Prophets, they were all Yea and Amen in him, that is, They were all fulfiled in him; and in this sense all the promises are true, in him, ut subjecto. But than others, they say, not only the promises of the Old Testament, but of the New also, they are sure in him, because through his worth and dignity they are accomplished; and thus the promises of God are Yea in him, ut fundamento, & causâ meritoriâ. But we are not to oppose these interpretations. For if we take the promises of both kinds, they may well be applied to the Text: Yea the latter do necessarily suppose the former: The former is to support our assenting faith; the other, our siducial faith. For the first, we read of many promises in the Old Testament, concerning a Messias to come: and these were all accomplished in that person, Jesus of Nazareth. The first promise that was made concerning him, is Genes. 3. 15. where he is promised, As the seed of the woman that should destroy the seed of the Serpent. Afterwards he is more particularly promised, As the seed of Abraham in whom all Nations should be blessed; which the Apostle doth industriously apply to Christ, and to Christ only, Galat. 3. 16. So that we may say, the promise made to Adam, the promise made to Abraham, are fulfiled in Christ, they are Yea and Amen in him. Thus also the promise of a Shiloh, the promise of a great Prophet whom God would raise up, the promise of a King, who should sit upon David's throne, and of his Kingdom there should be no end. The promise of a Messias by the Prophet Daniel, were all yea in Christ. When he came into the world, we might truly say, Behold the seed of the woman, behold Abraham's seed, behold David's King, jacob's Shiloh, daniel's Messiah. Yea the Prophet Isaiah, who is justly called the fifth Evangelist, because he doth as plainly and clearly speak of Christ, as the Evangelists do, All his promises concerning him, especially in Chap. 9 6. To us a Child is borne, to us a Son is given, and the Government shall be upon his shoulder. As also Chap. 7. 14. Behold a Virgin shall conceive and bear a Son, and shall call his Name Immanuel. But chiefly Chap. 53. where at large his sufferings are foretell for our sins, That he was wounded for our transgressions, and bruised for our iniquities, and that by his stripes we are healed. All these are made evidently Yea and Amen in him. And not only the promises, but all the Levitical administrations, the Sacrifices, the Scape-Goat, the whole burnt Offering, the Paschal Lamb, these were types of Christ, and were Yea in him; which made John the Baptist say, Behold the Lamb of God that taketh away the sins of the world, John 1. 29. Now the consideration of this serveth greatly to confirm our faith against Jews, who blaspheme the Lord Christ, cavilling that those promises could not be applied to him, and therefore they do expect another Messiah. Neither doth the usefulness of this truth stay there, but when it hath persuaded us of the true dogmatical faith, than it further inclineth us to a fiducial recumbency and reposing of our souls upon him, as our Prophet, and King, as our Christ, who is to bring us into reconciliation with God. And this sense of the Text we are to acknowledge; but then the other, which floweth from this, is, That in Christ all the promises of God to his Church are confirmed, they have their virtue and efficacy from him. Without Christ there could not have been such promises made, neither without him could they have been accomplished, as may appear in the third particular; which is,  
That the promises being the signs of God's grace and favour, there could 
3. There could have been no promises without Christ.  neither have been the existency of promises, or the fullfilling of them without Christ. And the reason is, because of that infinite holiness which is in God, whereby he cannot but loath sinners, and his glorious Attribute of Justice, whereby he is carried out to punish every such offender. This Justice of God causeth such a great gulf between us and God, that neither a gracious promise can come to us, or we to it, till by the blood of Christ, this justice be atoned, and a sufficient expiation made by his blood. No wonder then if all Gospel-promises are said to be made in him, because the least good thing promised could never be vouchsafed to us without Christ's mediation: There could not be remission of sin, there could not be accepting of our persons, there could not be the least drop of any blessing communicated to us, had not Christ as our Surety interposed. Therefore it is not the promise, but Christ in the promise, that the soul is by faith to receive. The Ens incomplexum, not Complexum, is Objectum fidei, saith the learned. The promise or proposition is only Objectum quo; Christ, or the matter promised, is the Objectum quod. In all promises than we are still to have our eye upon Christ, as without whom they could not have any efficacy at all. So that as it is with the creatures, they all subsist by his power, In him we live, and move, and have our being: And if God should withdraw his arm, they would all fall 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 work in him; were it nor for his merit, and his Spirit, they would be but as empty words, or as a tinkling cymbal. Therefore  
In the fourth place, The Covenant of Grace, which is virtually all the 
4. And therefore is the covenant of grace called a testament.  promises of God, it is not only 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 testator: So that God's 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 mere absolute goodness 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 man's testament when it is confirmed, cannot be disannulled or added unto; how much rather than must the testament of Christ be confirmed for ever? The Apostle doth excellently consider this, Heb. 9 15. For this cause Christ is a Mediator of the New Testament, that by means 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 testator. 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 God's promises were Yea and Amen, according to thy works, to thy worth and dignity, woe would be unto thee. Yea, though God doth require faith and repentance, yet the promises are not settled 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 God's Nature; he cannot change, he cannot lie. The other is, From the Merit and Efficacy of Christ's death, whereby the things promised are deserved, and that at a dear rate, even Christ's blood. Now then can any godly soul, give way to unbelief, to sinful dejections, seeing that God cannot lie, and the blood of Christ cannot but obtain, God cannot deny himself, neither can he deny his only Son? Therefore let the godly soul remember this, God's promise is not only a bare promise, but Christ's Testament also: Insomuch that all spiritual benefits are the fruit of his death; and shall we think that blood will be shed in vain? Shall we give no more to Christ's Testament, than we will to a man's? But this Doctrine deserveth further enlarging.   

SERM. CXXVII.  
Of the usefulness and unchangeableness 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, God's unchangableness, and the blood 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 cheerfulness on that, than Rahab could do on the scarlet thread held out, as a commemorative sign 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 God's dispensation with the people of Israel, Exo. 33. 2, 3. for when they had by their sins 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 showeth, that such was God's 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 show what distasteful 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 Precedent to inform us about all mankind; God would not look upon mankind, neither would he behold, as it were, if he did, he should immediately 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 believe, 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 ministry of the Law hath any efficacy upon men's hearts, ere they are sensible of the weight and the heaviness of sin, 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 Christ's blood. Truly if the humbled sinner were well instructed in this principle, it would be like the rising of the Sun, to dispel all darkness, for either the promises are made good because of thy faith, and of thy repentance, or because of Christ's blood and atonement through that; if because of the former, than no wonder thou art no more quieted in thy mind, 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 the surety, if he hath undertaken for thee, and performed for thee what was required by the Law, than thou mayst plead, though not for my sake, yet for Christ's sake let thy promise be made good to me.  
But the troubled soul will object very plausibly against this, Though God's promises are made good in Christ, yet there is the duty of faith and repentance required of me, so that if I do not believe, if I do not repent, there is no promise through Christ's blood established, that will do me any good: what? is it your meaning, that though I am a sinner, and while I abide in my sins, I should plead the promise of God in Christ? Is not this to dash my soul at the Antinomian rock? This deserveth a full answer.  
And first, It must be acknowledged, that in this point it is hard to sail between 
Ans. 1. It is hard to sail between the Arminian and Antinomian rock.  the Scylla and Charybdis of the Arminian error on one hand, and Antinomian on the other side. For the Arminians they indeed make Christ to be the atonement for our sins, but so that we must believe and repent, all which is true. But then if it be asked, how come we to believe, and to repent? here they fly, in part at least; to our own free will, for they deny that faith is purchased by Christ's death; so that by their doctrine the whole fruit of Christ's death standeth suspense and indeterminate, till it be determined by our faith. Christ's death is made effectual to us by our believing; and this believing is not wrought in us by Christ's Spirit, nor is it bestowed on us as the fruit of his death, but only we joining with the grace of God do make the redimibility which was before faith, by faith to be actual redemption. And the Papist he erreth more grossly herein, for he addeth further, that our faith and repentance, yea, all holy works are causal conditions, such as are meritorious, and have an inward condignity and proportion to the reward. Thus generally the Papists, though some of them deny this merit and causality; But the Antinomian falleth into another extremity, for he doth so offer Christ and his promises to a man, as if nothing at all were required on man's part, and therefore tells a sinner that it is his duty while a sinner, and abiding in that state, to receive the promise; yea, one goeth so far 
* Saltmarsh.  as to say, that Christ did believe for us, Christ did repent for us, and therefore that we are not bound to believe or repent, but only to rest on Christ that he hath done these things for us. Thus you see, here are two extreme opinions, and it is very hard for the soul in its first troubles and pangs to be guided out of this wilderness: how many have been seduced by Antinomian errors, under the specious pretence of free grace? and how many again have fallen into Armintan and Popish principles, thinking that way to assuage their bleeding hearts? but the Scripture truth doth lie between these two; for Christ, and so the promises, are not applicable to sinners as sinners, whether they believe or not believe, whether they repent or not repent, but do require indispensably of all grown persons faith and repentance; but yet on the other side, this faith and repentance of ours, have no merit or dignity in them, nor are they the effect and fruit of our own will and power, but are the gifts of God's grace, and the consequent of Christ's death, so that Christ did not only die for our sins, he did not only die to confirm the promises to us, but he died also to give us faith and repentance, that by them we might be qualified subjects for such glorious mercies. Hence the Scripture maketh faith and repentance to be the gifts of God's grace, as well as remission and pardon of sin. These duties than are necessarily required of us, that the promises may be made good to us, against the Antinomians; yet these duties are God's gift, and the work of his spirit, not the issues of our freewill; against the Arminians.  
Therefore in the second place, when a Christian cometh to make use of a promise, 
2. A Christian in making use of a promise must not oppose it to Christ, nor Christ to it.  he must not oppose Christ and his duties, but compose them together: he must subordinate his duties to Christ. We complain that the Popish doctrines oppose Christ and duties, even as the Apostle argueth against the Galathians, who by works of the Law made Christ of none effect: and we cannot deny but the heart of man is so prone to put confidence in what we do, and although we disclaim the merit of works, yet to have a secret rest of the soul upon them, that it is very difficult to keep within our bounds, but yet we are also to know that every thing in Christianity is very hard to flesh and blood. Any thing graciously done, is exact, and accurately commensurated to the rule of God: whereas such is the instability and unruliness of man naturally, that he is apt to run from one extreme to another, and while he seeketh to avoid one, to fall into another: our duty therefore is, to rest upon Christ alone in the promises, as the meritorious and fundamental cause, yet diligently to pursue after holiness, as that which qualifieth the subject for the glorious things promised: God hath required these duties of thee, therefore be thou as faithful and diligent in the performance of them, as if there were no Christ, no Mediator: And again, be thou as wholly recumbent on Christ, as if thou hadst no faith, no repentance at all; distinguish between the necessary presence of them, and the causality of them. Thus it ought to be the wisdom and skill of Ministers so to preach and exalt Christ, as thereby no duties are to be omitted or neglected: And again so powerfully and exactly to press duties, that Christ be not in the least manner disrobed of his glory; for although Christ interposeth between the Father's wrath and us, yet you must not so understand it, as if by our sins we could not provoke Christ; as if through our unbeleef and impenitency, we might not cause him of a lamb to be like a roaring lion: We must not apprehend Christ to have only mercy in him, and all wrath to be in God the Father only: for observe that counsel given to the people of Israel concerning this Angel, who was to guide them, which is Christ, Exod. 23. 21. Beware of him, and obey his voice, provoke him not, for my Name is in him. Though then the promises are established upon Christ, yet take heed of provoking him by impenitency, for even Christ will be a judge against thee because of thy disobedience: Well, let all this be granted, yet still the tender and broken heart will object: I dare not lay hold on the promises, they do not belong to me; I find so much unworthiness, so much dulness and stupidity, that though others 
What a Christian ought to do in his doubtings of his interest in the promises. 1. He is not to ascend into the high points of predestination and universal redemption.  may plead the promise, yet my heart is so full of fears and confusion, that I dare not do it. What therefore should a Christian, doubting whether the promises do belong to him, do in that darkness 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 Christ's 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 God's 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 plead for Universal redemption by Christ, they think, that unless that be received, we cannot rationally persuade 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 sense of his unworthiness, 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 God's commands and invitations the 
2. He should make God's command and invitation his ground of drawing nigh to a promise.  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 unworthiness, to come and find rest for their souls; yea, if the Scripture commands such as are poor in spirit, with all holy boldness to draw nigh to the throne of grace, than 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 thyself undone? Dost thou f●el thyself 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 thyself 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 sense of sin, who are burdened under the weight of it; and if the promises belong not to such as thou art, they belong to none in the world: and withal 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 wanderest in this wilderness, 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 thyself 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 King's presence, though no Sceptre of Invitation were held out, saying, If I perish, I perish? how inexcusable then wilt thou be if thou drawest back, when the Sceptre 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 plead for thyself, when the promise is indefinitely propounded to every one that findeth the need thereof? This is certain, it is inevitable ruin to run from the promise; where wilt thou help thyself, if thou fliest 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 
The promises being ●ounded upon will never be altered or changed.  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 God's Children, have sometimes sadly complained, Hath the Lord forgot for ever? yet this was from their imbecility, attending more to the dead womb of second causes than to God's 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 rejoice. 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 music in their motion, but our ears through continual use are stupefied, and hear them not. To be sure, the Scripture vouchsafeth excellent music 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 threatening the people of Israel for their murmuring against them, and that their carcases should fall in the wilderness; 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 entering into the land of Canaan, which was conditional, if they did not rebel 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 applied 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 yourselves 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 myself from you for your iniquities; and this I conceive most genuine.  
The Use is of Instruction: would we ever have the promises of God fulfiled to us, than the way is to get an interest in Christ; the promises are fulfiled in him, and therefore without Christ, without the promises. He is the heir, and therefore contrary to those in the Parable; Let us not kill him, but obey him, and receive him for our Lord, and then the inheritance will be ours. Canst thou upon good grounds say, Christ is mine? then thou mayst also say, all the promises are mine: but know Christ cannot be thine upon any other terms than by forsaking all thy sins, though never so pleasant and profitable: Christ cannot be thine, unless you leave every thing else for him. This is the pearl that we must sell all to make ours; and truly no tongue is able to express, or heart to conceive the desperate condition of those, to whom no promise of grace doth belong: they are herein like the damned in hell. It is true, in your extremities, in your terrors, you will call for mercy, cry out for pardon; but where is the Christ, in whose name this is to be obtained? Certainly if Christ be yours, the spirit of Christ also, subduing your lusts and sins for you.   

SERM. CXXVIII.  
The Promises give glory to God both as they are made by him, and believed by us.  2 COR. 1. 20. And in him amen, unto the glory of God by us. 
WE are now arrived at the final cause or end of God's promises, and their confirmation in Christ, which is said to be God's glory, and that by us. The Ministers of the Gospel are the instruments who do offer these promises, and so God is glorified by their ministerial labours. Some copies indeed read our glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expounding it in this sense, that it is the glory of the Ministers of the Gospel to proclaim the year of Jubilee, the acceptable time of God's promises; but that is not so probable. Some also, as we have formerly hinted, read it thus; and therefore in him is Amen, to the glory of God. Thus the Vulgar Latin, and one Manuscript Greek copy, which Calvin doth commend, calling that connexion we have, frigida, a frigid and cold one; whereas this doth notably discover the duty of all believers, that they are to set to their Amen as a Seal to God's Promises: and certainly it is a blessed thing for the people of God to be nourished up in the Evangelicall Amen. We do with more ease use the word Amen optatively, Let it be so, then confirmatively, So it is. For if we did give our Amen in this latter sense to the promises, our hearts would have full quietness and serenity after our prayers: when we had cast our burden upon the Lord, than we should no more disquiet ourselves with doubting thoughts, whether the Lord will fulfil his promises or no. So that this Amen would exclude all ergoes, all arguings and doubtful disputations we are apt to molest ourselves with. Now although we shall not follow those copies that read it so, yet that sense must necessarily be included; for then are promises to God's glory, when they are believed and received by us. Let us then seriously consider the end of God's promises; why hath he taken such a full and sure way for believers? The Text telleth us, it is for the glory of God; we would think the promises had this rather for their end, to bring salvation to us; and so indeed that is a subordinate end, but the Apostle he instanceth in the principal and chiefest end of all, which is God's glory. And therefore chrysostom doth well observe upon this Text, that this is a sure argument to prevail with God in our Petitions, for the accomplishment of God's promises; for though he might neglect our salvation, yet he will not his own glory, saith he: though thy happiness be no argument, yet his own honour will be a motive to prevail: so that the words then afford this Observation.  
That the promises of God are made on his part, and are to be believed on our part 
The promises of God are made and are to be believed to his glory.  to the glory of God.  
When we believe Promises, we do not only advantage ourselves, but we also glorify God: This is not sufficiently thought of, for we are apt to look upon faith in a Promise as that which is for our comfort, our profit only, and do not attend that. hereby also we do exceedingly glorify God. Hence Abraham is said, Rom. 4. 20. to be strong in faith, giving glory unto God: That the usefulness of this doctrine may appear, we will consider the Promises, first on God's part who promiseth them, and show how this maketh to the great glory of God, and then on the believers part, while he giveth his Amen to them.  
And for the first, God's glory is exceedingly manifested in promises, by these 
Wherein the glory of God is manifested in his promises. 1. Hereby his goodness is known.  particularly.  
First, Hereby his bounty and goodness is made known. The Lord, as you heard; formerly, was infinitely sufficient in his own self: Nothing can add to the blessedness of God, no more than a feather can to the weight of a mountain. Had God created no world, or creatures therein, he had been altogether happy in himself when he made the creatures: It was not for that end that Eve was to Adam, to be a meet help to him; No, it was his plentiful goodness, for bonum quo melius, eo magis diffusivum. God is said indeed to make all things for himself, he is the end of all: but as Lessius the Jesuit expresseth it, he is not finis indigentiae, but assimilationis; not an end of indigency; as if he wanted any thing by us, but an end of assimilation and perfection, whereby he would reduce the rational creatures to his own likeness: we may then with enlarged hearts admire the goodness of God in all his promises: Hath the Lord promised to be gracious, to pardon sin, to sanctify and subdue corruptions, give glory to God in all these things: Be like a David, a sweet singer of the praises of God, thou mayst read in every promise the glorious attribute of God's goodness and bounty.  
Secondly, As we may see the glory of his goodness in promises, so also the glory 
2. His love.  of his love: We may there read how great his affections are to us, he layeth aside as it were his absolute Majesty, his terrible greatness, and condescendeth to deal with us in a way of promise; he giveth us leave by this to have confident and familiar converse with him: so that as it was the unspeakable love of God to become man for our sakes; thus also it is to become in promise to us: so that whereas the Majesty of God might affright us, his commands and threatenings might amaze us. Now his promises they give us encouragement, and we are with Moses admitted as it were to speak to God face to face, as one familiar friend to another; he giveth us the key when he maketh a promise, to come into his chamber of presence when we will, or to go in his wine-cellar for all spiritual refreshments: when you come with a promise, you have a mandamus as it were for every door to open to you, and to receive you in: These promises of God, like Peter's Angel, doth break up all the strong bars of any prison we are in; any difficulty we are afflicted with: As Dalilah gathered Samson loved her, when he would manifest where his strength was, so may we assure ourselves of God's love to us, by revealing his promises; oh if you bring the promises, you bind the hands as it were of the Almighty, he can do nothing against his promises: when therefore any thoughts of God's Majesty, of God's purity and holiness, may affright thee, run to his promise; and as the people of Israel when amazed, under the terrible lightnings and thunderings at God's presence, in giving the Law cried out, Let not God speak any more to us but Moses: so do thou: let not thy Majesty speak, thy Justice speak, thy Holiness speak, but thy Promise, let that speak, and we will hear.  
Lastly, The freeness of God's grace is made very glorious and resplendent in 
3. The freeness of his grace.  the promises of grace: Freegrace is more than love or goodness and bounty. for Adam while in the state of integrity had those, but freegrace is only where a miserable and hopeless sinner is: Now to such an one belong only curses and threatenings: when therefore in stead of a threatening like a roaring lion to devour thee, thou meetest with a gracious promise to embrace thee, this must needs rejoice thy heart: Go to the spring head of every promise, and thou wilt find it to be alone freegrace. The Scripture useth these Arguments as equivalent, to have a thing by grace, to have it by a promise, and to have it by faith, for grace is the original and fountain: Promises are on God's part the active and communicative means, faith on our part is the receptive and applicative; so that when we enjoy any mercy by God's promise, thereby is excluded all works and all boasting, and thus God is altogether exalted and man debased.  
Again, if we come to the second particular, there we shall see how that our Amen, subscribed to the promises, or our firm believing in them, doth give glory to God: and this is the more to be pressed, because we are apt to have low thoughts of faith; as we see in Popery, where Charity is far preferred before it, and withal, to believe is accounted an easy thing: Thus also the Papists charge us, as if we made the way to heaven a broad way, because we say, they must believe, that is the soul and life of all. And further, it is good to press this, because the people of God look upon faith (as was hinted before) only as their ease, not as bringing any glory to God: Hence, though they never doubt whether they should repent of sin, or love God, yet they do very much doubt about their duty of believing. Now all this preposterousness ariseth from the want of consideration in this particular, that Faith giveth glory to God as well as procureth mercies to ourselves, yea, to believe in the promise is the great and signal eminent way of giving glory to God. 
How faith in God's promises gives glory to him? 1. Hereby we acknowledge our dependence upon him.   
First, because by believing in God's promises, we thereby proclaim our dependence upon him in all things, that we live both spiritually and corporally upon him only; so that faith in this consideration is the great duty of the first commandment, That requireth us we should have no other Gods besides him: Thus faith doth, it taketh off from all supports of sense of second causes, of all humane advancements, and settleth us upon the promise of God alone: Now must not this needs give glory to God, when God alone is set up, no creature, no other help is looked upon; This is that which maketh faith in the promises so difficult, because it is so hard to be weaned from the breasts of the creature: we know not how to swim without these bladders; Though we have ten thousand promises to support us, yet one cross providence doth more to unsettle us, than all these promises to confirm and quiet us; Some have observed, that all the letters in the Name Jehovah, are literae quiefcentes, teaching us thereby to rest our souls alone upon him, it may be that is too curious, howsoever faith may be called the acquiescent or quietative grace; therefore to believe in the promises is to give glory to God,  
Secondly, By believing in the promises we glorify God, because hereby we 
2 Hereby we manifest him to be the truth itself.  manifest him to be truth itself, the supreme and infallible truth, Therefore the Scripture maketh the contrary to this a very heinous sin, highly dishonouring God, as when it is said, John 3. 33. He that receiveth the testimony of Christ (which is by faith) hath set to his seal, that God is true: Then on the contrary, he that doth not receive it, he setteth to his seal, that God is a liar: Oh execrable blasphemy, so much unbeleef is so much giving the lie to God; and if this be so heinous a sin, than believing doth God as much honour. And truly it must be unpardonable, if we who do upon a man's promise rest ourselves contented, and never doubt of the performance; especially when a just and honest man; that we should not much rather rely upon God, of whom the Scripture saith, It is impossible he should lie.  
Thirdly, Herein doth believing in Gods promise so exceedingly glorify 
3. Hereby we exalt God's way of justification.  God, because it exalteth that Evangelicall way of our justification and salvation, which God above all things purposed for his own glory. The works of Creation are for the demonstration of God's glory: Whether we eat or drink, we are to do all for the glory of God. But the way of man's salvation is in a more signal and eminent manner ordered for God's glory. This is the mystery that hath astonished all the world; This is that glorious truth which the Angels desire to search into more and more; Now by faith this glory of God is published and acknowledged. Take the despairing sinner, look upon the damned in hell, do they give God the glory of his grace, and of his wisdom and mercy? Do they with cordial ravishments speak of the unsearchable riches of God's grace in Christ? No, they cannot do it; therefore the Believer only is he who giveth God the glory due to him for all Gospel-wayes, and all Evangelicall Privileges. Therefore hath God exalted Faith above all its fellow-graces, because that above all graces doth give God the glory due to him. Indeed in the state of Integrity, their love of God had the pre-eminence, as it shall also have in Heaven; but in the state of grace, there Faith hath the Excellency: God hath taken off the royal Crown from that Vasthi, and put it upon this Esther, this despicable grace, as it were, and which hath no Pomp at all in it; Only as it is said of Christ, who being poor made many rich; So this poor grace doth not only enrich us, but every way advanceth the Glory of God; Insomuch that from the unbeliever God hath no more glory than if he had never sent his Son into the world; No more glory than if there were no promise, no grace, no mercy and pardon: Let not then the People of God have low thoughts of Faith: No, thou dost more in believing, and b●ingest more glory to God thereby, than thou couldst do by all thy other obedience. Shouldest thou mortify sin to thy desire? Shouldest thou die a Martyr for the Cause of God? thou wouldst not so glorify God as thou dost by believing. I know this seemeth very paradoxal to the humbled sinner: I know he is difficultly persuaded, that by trusting in God, he doth thus glorify God; but if thou understandest the Scripture-way, than thou wilt quickly see, as to believe is the most difficult duty, so it is the most consequential for God's glory: And indeed what have other Duties admirable in them, that Faith itself in the Promise hath not? in believing the understanding is mortified, in believing the will is crucified, in believing the Heart and Affections are martyred: So that faith maketh a man to be offered up as an whole burnt-offering unto God.  
Use of Instruction, That the only way to make a man live a joyful life in himself, and a glorifying life of God, is by faith in the Promises. This is that Faith by which a just man is said to live; so that thy doubts, thy fears, thy unbelieving thoughts, these bring a dishonour to God, these reproach the Gospel-way: these obscure the honour of Christ. Let then the godly soul take heed how it giveth way unto such temptations; if your own consolation, if the glory of God be dear unto you, than bolt out unbeleef. No wonder if the devil that is so great an enemy to the glory of God, doth assault your souls most in this; if he have broken down this part of the wall, what legions of other sins may not he bring with them. For this reason many Divines say, Sola infidelit as damnat, which is not to be understood as if other sins were not meritorious of damnation, yea, and did actually damn; only that opposeth the Physician, that would heal us, that refuseth the atonement that is made for us.  
Secondly, As the Promises are thus to be improved for God's glory by believing, so also attend to another effect, which the Scripture doth infer from them, and that is to cleanse ourselves, to be every day perfecting holiness. For so the Apostle notably exhorts us, 2 Cor. 7. 1. Having these Promises, let us cleanse ourselves from all filthiness of flesh and spirit: Promises are no ways incentives to sin, or encouragements to evil works: No, but a strong antidote against them. Neither is faith in them a light superficial assent, swimming upon the heart as a fowl in the water, said Luther: but as water calefied doth no more manifest its own coldness, but the heat of the water, so doth faith fermentate and leaven the whole soul of a man, that humane things do not so much appear as divine things in him: As the Apostle expresseth the energy of it, when he said, I no longer live, but Christ in me; and that life is by faith in the Son of God, Gal. 2. 20. Thou then that sayest, all thy trust is in the Promises, thou hopest in them for mercy and pardon: Are they cleansing Promises, purifying Promises? Do they perfect holiness every day in thee through the fear of God?   

SERM. CXXIX.  
Our Settlement and establishment in the faith of the Promises is the gracious work of God alone.  2 COR. 1. 21. Now he which establisheth us with you in Christ, and hath anointed us, is God. 
THe Apostle having formerly spoken of his constancy and unchangeableness in the preaching of the Gospel, lest this should be attributed to his own power, he informeth them, who is the fountain of this strength, even God himself: For the Apostle doth upon all occasions delight to exalt grace, having experimentally found the mighty work of it upon his own soul. Or we may make the coherence this, The Apostle in the verse preceding spoke of the certainty of Gods Promises in themselves; they were in themselves Yea and Amen; which is called, certitudo objecti, though some learned men think, that it is not a proper expression. Now in this Verse he cometh to the certitudo subjecti, or to show whence it is that the children of God have this assured persuasion in their own hearts, that they are true and constant; whence it is that we are able to give our Amen, as a note of confirmation to them, and therefore in the words we may take notice of  
The blessed and happy Effect itself, and that is 1. Confirmation, he which stablisheth.  
2. The Subject of this, us with you.  
3. The Object in whom, in Christ.  
4. The efficient Cause of this, is God.  
5. The Illustration of this Establishment, by a threefold Similitude, of anointing, sealing, and giving the earnest.  
6. By whom God doth this, and that is, by his Spirit, as it followeth in the next verse.  
So that in these two Verses is the proper seat of that excellent and precious Doctrine, Which is, The assuring and sealing of the Spirit of God that is given unto Believers. But I begin with the First.  
It is God that establisheth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though we render it now, yet some make it causal, for he that stablisheth us, etc. and that seemeth more probable. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Varinus maketh the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle, 2 Pet. 1. 10. is made the same by Hesychius, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which cannot be shaken, or altered; this word is sometimes used of the Doctrine of Christ, when that was confirmed, and made sure by miracles, or otherwise, Mark. 16. 20. Thus an oath is said to be the confirmation of the end of a strife, Heb. 6. 16. or else of persons, as here in the Text, and Col. 2. 7. established in the Faith. which being used passively, denoteth that this strength and power we have, cometh from God only. That we of ourselves are like reeds shaken with every wind. It is the grace of God that maketh us pillars in his Church. So that, from the Text we may observe,  
That our establishing and confirming in the faith of the promises is alone the 
Our establishing in the faith of the promise is the gracious work of God alone.  gracious work of God.  
Though the Promises be never so lovely and precious, though never so profitable and necessary for us, yet we are not able to rest ourselves upon them, but by the power of God strengthening us. Our hearts do so quake and tremble with the consideration of our own sins, and unworthiness, that unless the Lord make it steadfast and immovable, we are tossed up and down like the leaves of a tree. That it is God alone who doth thus preserve and confirm us is plain, by that notable place, 1 Pet. 5. 10. where the Apostle prayeth, that God who had called them would make them perfect, establish, strengthen, and settle them. The Apostle having before spoken of resisting the Devil, and of expecting afflictions, because flesh and blood would soon sink under these burdens, he directeth his prayer unto God for them, as knowing, if they had no better preservers than themselves, they were utterly undone. Now, although by that multiplication of words, the Apostle might seem to mean the same thing, yet every word hath its peculiar emphasis: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is used of nets, when they are to be mended, as Mark 1. 19 and thereby is employed, That the work of Grace, which we are as it were weaving every day, would quickly be all broken, did not the Grace of God constantly restore it. It is also used of members and parts of the body, when broken and set fast again by the skill of the Chirurgeon; and thus it supposeth how apt every believer is of himself to break all his grace into pieces, did not the power of God daily preserve him. It showeth hereby, that there is no such thing as perfection in this life. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sigrifieth firmly to establish a thing, for it is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which it is derived, so that it implieth, God doth as it were bear us up by his hand, and support us, that we fall not under those temptations we meet with. This denoteth the firmness of their condition; for although Moses hands did wax weary, yet Gods will not. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that properly signifieth to confirm inwardly, by taking away all that sinful weakness, that is apt to arise in us. The ●a● is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, so to settle as to lay a foundation, thus Heb. 1. 10. it is used of Gods laying the foundation of the earth at the beginning; denoting that the people of God in the work of Grace have as sure and immovable a foundation laid, as the very heavens and earth have. For this confirmation doth much relate to our perseverance, that we shall never fall off from that state of savour we are in, but that God who hath begun will also finish. Hence some contend that these words are to be read in the future tense, God will establish, and not by way of prayer. To amplify this Doctrine, many things are to be taken notice, of, as  
First, God may be said to establish us two ways, either in the thing it 
1. God may be said to establish us either in the grace itself, or in our apprehension of it.  self, or else in our knowledge and apprehension. These may be separated from each other; God doth and will establish his people, to their lives end, and till they come to the end of their race; the greatest temptations and afflictions shall not break their interest in the favour of God: but then they may not have certain knowledge, they may be tossed up and down with divers fears, that they are but hypocrites, that they shall never persevere, that they shall not be able to hold out to the end. Therefore the people of God are to pray for and expect this twofold establishing at God's hand; both that God would preserve the work of grace in their hearts, as also assure them hereof, and confirm them in a powerful persuasion of it; that is, it is in itself sure, so it may be to them, to which purpose that command is, make your calling and election sure; 2 Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is not in itself, but to their own sense and apprehension, and it is of this latter establishing the Text principally speaketh, though it necessarily presupposeth the other.  
2. This effect which God is said to work, implieth what miserable, weak, and 
2. We are not able of ourselves to do any thing towards the work of grace  impotent creatures we are, as to the work of grace, or any assurance by it. That as the world cannot enlighten itself, if God withdraw the Sun, it is wholly in darkness: Thus is it with every man, though made godly. All this spiritual building would fall to the ground again; of spiritual thou wouldst become carnal, did not God uphold thee: and then if thou hadst obtained any assurance about thy condition, fears and doubts would presently fill thy heart, if God doth not shine into thy soul. Thus as the earth without the Heavens would be as it was at first, a confused Chaos, so is the heart of man without the daily Influence of God's grace upon it. But this will come in more pertinently upon the next particular, in the Division of this Text.  
3. We are therefore to consider wherein lieth this establishing work of God's 
3. Wherein lieth the establishing work of God's grace. 1. In preparing the understanding to it.  grace: and that doth consist in some things antecedently, and something formally, by way of intrinsecal constitution. For the First.  
Confirmation being properly upon the will, and the affections. Before this can be done, It is necessary that the understanding of a man, which is a guide to all the other powers of the soul, that it be prepared and form by God there unto. The work of God therefore is, to illuminate and enlighten the mind, that so thereby the heart of a man may be more settled upon the Promises. And for 
How God prepares the understanding. 1. By discovering our own infirmity.  Illumination that doth manifest itself in these Particulars;  
1. God doth discover unto us our own infirmity and impotency; that we are not able in the least measure to confirm ourselves. We experimentally find, how often purposes and resolutions were upon us to those things that were good, how often like Samson we did suffer ourselves to be bound by many obligations, and decrees of spirit, but (alas) upon every emergent temptation we did immediately break all again. That which Austin did so bitterly complain of in himself, viz. the uncertainty and inconstancy of his desires. The same may every one find, while left to his own strength. It is therefore a special preparatory work of God, for our settlement, to make us see our own self-emptiness. When Peter had confidence of his own spiritual ability, in what a sad revolt did it end? he that had more than ordinary confidence, fell into more than ordinary fear. So that, it is a great work of God, when he fully informeth us, that we are nothing, and can do nothing. Though we have ten thousand Promises set before our eyes, yet we are not able to reach forth the hand, to lay hold upon any of them.  
2. Another Object about which we are enlightened preparatorily to our 
2. The acceptableness of the work of saith.  settlement, is the acceptableness of the work of Faith: That it is his will we should depend wholly upon him; that whatsoever burden we feel upon us by our sins, yet it is the way he taketh delight in, that we should wait on him, trust in him, roll our staggering souls as it were upon him: and this is no mean work of God, thus to inform and direct a man. For what is it that maketh the afflicted sinner for his sins be tossed up and down with such fears and doubts? is it not because he seeth nor that it is his duty to cast himself into the arms of Christ: he doth not consider how severely it's commanded, insomuch that that very sin of not believing, of not resting our souls upon the Lord Christ would damn us, if there were nothing else. How happy then is it! and in what good forwardness are they for establishment, who begin thus to be enlightened? who are thus persuaded? Though I cannot believe, yet it is my duty to believe. It's not God's will that I should excruciate myself with these tormenting doubts. I am sure to be damned if I go not to Christ the Saviour, if I take not this way, there is no way for me to take; and thus we have got advantage, when we are come thus far. And that this may be done, all those Texts which do either command faith, or commend faith, are very often in his mind.  
3. The mind of a man is antecedently wrought upon for establishment by illumination, concerning the Evangelical way of grace wherein God doth vouchsafe 
3. The evangelical way of Gods vouchsafing mercy to the soul.  all spiritual mercies to the broken in heart. For the spirit of God doth not enable us to cry Abba Father, till our understandings are opened to know that glorious Gospel-way Christ hath taken for to save the humbled sinners; the sum whereof is this, That it is in believing, not in working, Rom. 4. the Apostle argueth against all conceits of Justification by the works we do; yea, that Abraham himself, though so eminent in holiness, did not obtain remission of sins hereby, and in other places the righteousness of faith, and the righteousness of works are made immediately opposite to one another. It is then a special mercy of God to have the judgement of a man satisfied in this truth, although the poor humbled sinner cannot yet repose himself in the bosom of a Promise, though he doth nothing but stagger and reel up and down by fears and temptations; yet this is no small proficiency to arrive at the certain persuasion of this Doctrine. For we see in the Apostles days that this very Doctrine was called into question, and is it not still by Papists and others arraigned, as teaching men Presumption and Security? and truly, as the head of a man may invent many plausible Arguments against the truth of it; so the heart of a man is naturally proud, and self-righteous, and therefore is hardly brought off from works to faith; for faith seemeth not to have that activity for justification as love and other graces have, though indeed that be the life and soul of all, the primum vivens, and ultimum moriens. As it is with the roots of trees, they have no sweetness nor comeliness in them, when the fruit thereof hath: Thus when good works are glorious and precious, faith from whence they have their life and being seemeth contemptible. But this order the spirit of God taketh, before it is a sealing and a witnessing spirit unto us. It is also an enligtening and teaching spirit, and that especially in this grand truth, which is the sum of the Gospel, viz. that by faith, and not by works, we become justified before God: and where his Gospel-light hath not taken place in any afflicted conscience for sin, Oh the unspeakable temptations, oh the woeful days and nights that they meet with. When the spirit of God hath thus antecedently wrought upon the judgement, then in the next place cometh this chief and special work of establishing and settling the heart. And as it is in planting of a tree, first the briers and thorns which cumbered the ground before, must be removed, and then the tree is planted. Thus also it is with God, while settling the heart of a man upon the Promises; he doth first remove that which is prohibent, and hindering of this confirmation, and positively enables it to rest upon Christ; even as the sun doth first dispel the darkness, and then introduce the light.  
The two Impediments to our establishment on the Promises alone are 
2. In settling the and removing the impediments.  Presumption on the one hand, and Despair on the other; for those are the two Generals as it were, under which all the other sins opposite to this way, are comprehended;  
The first is Presumption, and that is the damnable estate of most men, they 
1. Presumption.  are secure in their own condition, they rest contented in their own righteousness and goodness. Now these indeed are settled but upon a rotten foundation, these have no changes, no inconstancies of spirit arising from the fear that is in them, but are therefore the more dangerous. Such as these are the most untractable and unteachable, both about the promises of God, and their dependence on them; you can no more remove them out of their Presumption than mountains out of their places, the saddest subject in the world to preach upon, or to preach unto; for they have door upon door, and bolt upon bolt, that must be opened, ere you can make any way for Christ or the Promises in their souls. All the weapons taken out of God's word are peesently dulled, when they fall upon them, like a bullet in a pack of wool. When we come to such upon their sick beds, we know not how to begin with them, what to say to them; for whatsoever is said, they are confident it is in them; and all this while its nothing but Presumption, and spiritual security of soul.  
The other is Despair, with all diffidence and distrustful fears that incline 
2. Despair.  thereunto. This (I confess) is not so common as the other. We have very few that cry out of their sins, fearing they are greater than can be forgiven. But some there are that are ready to be swallowed up in this whirlpool. When therefore God doth confirm the heart of man in the Promises, both these sins are removed, he is no longer a self-righteous man, a self-ful man, he looketh upon himself as wicked, and destitute of all, and yet on the other side doth not despair in God, though he doth in himself; though he hath nothing of his own to stand upon, yet Christ is his rock on whom he is settled. Thus God keepeth his people from being cain's, and Judasses' on one side, and proud, self-righteous Pharisees on the other side.   

SERM. CXXX.  
Of God's confirmation of us upon his Promises, by his own grace.  2 COR. 1. 21. Now he which establisheth you with us in Christ, and hath anointed us, is God. 
THe establishment of a Christian upon the Promises of God is only the work of God. Man cannot settle himself, no more than he can make himself. 
Wherein God's confirmation of us upon the promises consisteth. 1. In working principles of grace.  There remaineth for the explication of this truth, to declare, wherein positively this confirmation by God doth consist, and  
First, Hereby God doth strengthen the heart in reference to the Promises, by working in us habits of grace, and some permanent constant Principles, whereby we are carried out easily and delightsomly unto them. The heart of man being originally and habitually corrupt, is contrary both to the commands of God, and the Promises of God, which is greatly to be observed; for the enmity indeed of our hearts against those holy duties which the Law commandeth is often treated on, that is constantly preached upon; but the sinful enmity that is in our hearts naturally to close with the Promises of God, that is seldom thought upon. It is therefore very necessary to know the backwardness and frowardness of the heart, to embrace Promises, as well as to obey commands: For, whence is it that the heart is humbled for sin? whence is it sensible of the guilt and burden thereof, that it flieth from the Promise? whence is it that the Gospel of Grace, and Justification of a sinner is such a Mystery to it? Whence is it that experience in a godly man teacheth him that Faith in the Promises of all works is the most difficult? Is not all this from the contrariety of the heart, though humbled, to God's way of Promises? This being then laid for a foundation, when God doth sanctify a man, he doth not only put these Principles into him, whereby he is enabled to obey the commands of God, but also whereby he is strengthened to receive the Promises of God. And therefore as we have the Spirit of Sanctification, whereby we are fitted for Holiness, so we need the Spirit of Adoption, whereby we are prepared for the Promises of God. Now if you ask what are those habitual Principles wrought in us by God, whereby we entertain the Promises, and apply them to our own selves? I answer, They are these,  
The First, which doth immediately and formally work the soul thereunto is 
1. Faith.  Faith. Faith and the Promises are mutually related one to another, They are like the stomach and meat, hence Gal. 3. 22. it is said, That the Promise by faith of Jesus Christ might be given to them that believe. And Ver. 14. the Gentiles are said to receive the promise of the Spirit through faith. By which it doth appear that the Promise without faith doth us no more good than meat without eating: Therefore to believe is John 6. to eat the flesh of Christ, and drink his blood. This Faith therefore in the Scripture is commended above all other Graces, both in respect of its working, ad intra, and ad extra: ad intra, for by it Christ dwelleth in our hearts, by it we receive the Promises, by it we are justified, by it the heart is purified: and then ad extra, by faith we are quickened up to all those holy duties which are required of us. It is faith which worketh by love, Gal. 5. 6. and so by patience, by zeal, by repentance. If then thou wouldst have thy soul fixed upon the Promises, pray above all things for this grace of faith. Faith dispelleth fears, doubtings, and all temptations of Satan: therefore we are said to be kept by the power of God, but through faith to salvation, 1 Pet. 1. 5. we are left, as in a safe garrison, so the word signifieth, as some observe. Know then, that if thy faith could always be kept lively, and vigorous in thee, there is nothing could divide between thee and the promise; but as the child in the womb is nourished by the navel of the mother, so is thy heart by Faith in the Promises. Hence it is observed, that of the same root in the Hebrew, whence the word Faith cometh, there ariseth also the word signifying a nurse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb. 11. 12. as a nursing father beareth the sucking child: as if faith did make a man continually suck at the Promises, as a child doth at the nurse's breasts. This then is the most eminent and principal grace, establishing the heart: As on the contrary, unbelief is that which doth unsettle and distract the heart.  
A Second habitual grace and principle inclining the heart to the Promises, is 
2. Love.  Love: not that we are justified by love, or that love is a receptive grace, applying the Promises; but only it doth sweeten the heart in reference to God. It putteth us upon good thoughts to God, we look not upon him as a severe judge, taking all opportunities to damn us, but as a gracious and loving father, reconciled to us through the blood of Christ. Therefore not only faith, but love likewise doth expel tormenting fears, and doubts. Thus the Apostle notably 1 John 4, 18. There is no fear in love, but perfect love casteth out fear, because fear hath torment. He that feareth viz. in this slavish manner is not made perfect in love. We see in this Text what the nature of slavish fear is, and what is the proper effect of a filial love of God. Slavish fear is tormenting: doth not every soul exercised therewith, subscribe thereunto? are not servile fears almost like the torments of Hell itself? How intolerable is it to fear God as Cain did, as Judas did, with dreadful apprehensions of God's wrath against them? Thus fear produceth spiritual hornets as it were in the soul to sting it day and night; but love, the more that is perfected, it casteth out them. How blessed a thing than is it to have the heart filled with the love of God? For as the Apostle saith, 1 Cor. 13. Love suffereth long, and is kind, is not easily provoked, thinketh no evil. Thus doth our love affect us towards God: though he exerciseth and chastizeth us, yet we suffer long, and bear it patiently; neither do we entertain hard thoughts of God, as if he were too severe, as if he did punish us more than our sins deserve: it removeth these suspicious thoughts which guilt is apt to raise up in us, as if God were become our enemy, and interpreting every thing in the worst sense; yea this love seeketh not her own, but so that God is honoured, that his great name is magnified and glorified, he mattereth not his own consent and ease. Therefore though God leave him long in desertions, though he be under manifold temptations, yet he saith, God is good, and he loveth God, even when God seemeth not to love him; so we may truly say with Solomon, Cant. 8. 6. Love is as strong as death, the coals thereof are as coals of fire. Many waters cannot quench love, many floods cannot drown it. Certainly if this be true of humane love, how much more of divine love? If therefore thou wouldst have thy heart settled upon the promises, preserve this love like the fire upon the altar of thy heart daily.  
Thirdly, Another habitual principle to confirm the heart upon the promises, 
3. Heavenly courage and spiritual fortitude.  is, Spiritual fortitude and heavenly courage. Aristotle maketh fortitude a moral virtue, when a man either doth or suffereth great things for virtue's sake; but Christian fortitude is of a more sublime nature: neither do we speak of it, as enduring great things from man, but from God. For we may see David many times ready to sink under the heavy temptations, he was conflicting with; but then see how his holy generosity recovereth itself, Psal. 42. 9, 11. I will say unto God my rock, why hast thou forgotten me? etc. And why art thou cast down, O my soul! Why art thou disquieted? hope in God. Hence David exhorteth all that hope in God, Psal. 31. 24. To be of good courage, and God shall strengthen their hearts. Of all temptations none are so grievous to be born, as those which arise from Gods withdrawing of himself, and hiding of his face from us; then we apprehend no promises do belong unto us; then we question very principles, and so are like a ship tossed in the Sea, without Pilot or Anchor. Therefore spiritual fortitude to withstand these strong assaults, is above all required. How many have sunk irrecoverably into this pit of destruction? So that unless God's power settle us, unless that compose our hearts, we can as well remove mountains, as this sad and sainting spirit of ours. Lay then fast hold on Christ, thou canst not sink in these waters, if his arm doth uphold thee. Thus Timothy is exhorted, To be strong in the grace that is in Jesus Christ, 2 Tim. 2. 1. there is his duty to be strong, but how must he come to have this strength, It is by Jesus Christ; you would think the exhortation were superfluous: for why must I be strong, if it be the grace of Christ that must enable me? But the exhortation is useful howsoever; for hereby we are taught our duty, as also to go out of ourselves, renouncing our own strength, and laying the faster hold upon Christ himself. To this purpose we have the like exhortation, Ephes. 6. 10. Finally my brethren be strong in the Lord, and in the power of his might: when he had before laid down several precepts, then knowing how impotent and unable we are, he saith, Be strong in the Lord. Here you see what we are commanded, but it is the power of his might, that is, his mighty power, that must confirm us; and where this is present, than we wonder how we are carried through such temptations, led through such wildernesses as we have been; we stand and admire to see what red Seas we have gone thorough, and how the waters have yielded unto us. Thus Paul, I can do all things through Christ that strengthens me, Phil. 4. 13.  
Fourthly, Divine hope doth exceedingly conduce to establish the soul upon the promises, 
4. Divine ●op●  as you heard, from those admonitions of David to his soul, Hope thou still in God. Faith is carried out to the truth of God, and hope to the mercy and power of God; and therefore he that hopeth in God, is got into the Ark, while others float in the waters, Heb. 6. 19 it is compared to the Anchor of the soul, both sure and steadfast, and which entereth within the vail. By this we see, that hope doth notably settle the soul. Faith indeed and hope are two sisters and twins, and look so like one another, that we can hardly make the difference; yet faith establisheth the soul upon the promises, by apprehending them as present; so that the soul is in as holy a manner secure, as if it were already in Heaven. But hope doth settle the soul on God's promises, as the things promised are future and to come. For seeing between God's promises, and the accomplishment of them, there happen so many cross providences in appearance; yea so many difficulties and seeming impossibilities are in the way, we need some divine grace to overcome all these, and that is hope, compared excellently to an Anchor; for as that doth fasten the ship, which otherwise would be tossed up and down, and in danger of splitting upon every Rock; so the soul of the most godly man is tossed up and down with such sad temptations, that did not this hope bear up the heart, all would fail within us. But this spiritual anchor exceedeth all material ones; for this is sure and steadfast. Sure, so that no outward violence of storms can break it: and steadfast, in respect from within there is nothing without or within that can disannul this. But then whereas other anchors are fastened into the earth, this is in Heaven, in God, and invisible things. A godly man's hope cannot be seen by the bodily eye. Take heed then of weakening this grace of hope, it's an excellent corroborater of the soul, staying it up with that glory, which will be revealed hereafter.  
Lastly, Another habitual principle, whereby God doth exceedingly establish the heart on the promises, is Spiritual joy and heavenly consolations. This is 
5. Spiritual joy  one great reason, say Divines, why Angels and Saints in Heaven are so confirmed in that estate, that nothing can tempt them off from God, they never will be weary of the presence of God; even because they are filled with so much infinite delight and joy, that they cannot desire any better thing than God. Now the godly they have the beginnings of these consolations here upon earth; for by the spirit of adoption, they are so filled with joy and delight, that all the world is no more than an husk unto them; they look upon the world as a wilderness, and Heaven as the Canaan. So that spiritual consolations, when wrought in the soul, are like a mighty pillar to bear up the heart. Hence the Apostle prayeth, 2 Thes. 2. 17. That God would comfort their hearts, and establish them. First, Comfort, and then establish. How hardly is the heart dejected, and full of despondent thoughts established? But comfort and joy is oil to the wheels. Thus Nehemiah spoke, Neh. 8. 10. Be not ye sorry, for the joy of the Lord is your strength. So much sinful grief as thou lettest in, it is like the letting in of waters at some leak in the ship, it may sink the ship at last. Bless God therefore for any gladness of heart, for any consolations of soul through the Spirit of God; these support the soul, these make it rejoice in the midst of all afflictions. It is true, sometimes the people of God, for wise and holy ends are deprived of them; but when they are vouchsafed, they come like pleasant gales of wind to carry the ship to its Haven.  
In the next place, As God doth positively establish by these habitual principles; 
2. By actual motions of his Spirit upon us  so also by the actual motions of his Spirit upon us. There is not only habitual grace, but efficacious grace, whereby the Lord worketh in us both to will and to do. How many times do the principles of grace, like Christ in the ship, lie asleep in us, insomuch that till they be awakened, we are in danger of shipwreck? Therefore when the Apostle exhorteth us, To work out our salvation with fear and trembling, Phil. 2. 13. he giveth a wonderful reason; for it's God that worketh in you to will and to do, and that of his good pleasure. So that the confirming power of God lieth chiefly in this, in actuating those habitual principles within us, whereby we depend upon God continually, as the beams of the Sun do upon the Sun. This Doctrine Pelagians and Papists cannot relish: but certainly if God come not with efficacious actual help, as well as habitual; the instances of the falls of God's people in all ages, will palpably declare they are undone of themselves.  
Having thus illustrated the Doctrine, let us touch some arguments à posteriori; 
Arguments that all our establishment is from God. It appears, 1. From that unevenness that is in the godly themselves.  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 hills and valleys in his soul in many Psalms. Now if it were a man's own strength, than he would be more constant and uniform. Only by these ebbings and flow 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, 
2. In that weak Christians have gone through great temptations, when strong ones have failed.  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 enabled to become Martyrs for Christ? Did not Abraham called the father of the faithful, show much sinful fear when he was in Abimeleches 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 show, That the root beareth us, and not we the root, Rom. 11. 18. Christ keepeth us to him, we do not keep Christ to ourselves.  
Lastly, That it is God alone who establisheth, as appeareth, By the prayers of 
3. It appears from the prayers of God's people.  God's people. And it's a Rule of Augustine's 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 ourselves, 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 gross 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 Godliness 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, etc. 
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 Cypress doth the shrubs, yet he attributeth it not to his own strength, or power, but to the grace of God: If God leave him, than 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, Grieve 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 godliness do need God's power to establish them, 
The strongest Christians need Gods establishing grace as well as the weakest.  as the weakest and most infirm.  
Even the Paul's that are like giants, when others are but as dwarves, are not preserved by their own power. It's God's 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 stars 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 showeth, that all are alike as to this dependence 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 precedent herein, Psal. 32. 6. when he had declared Gods great goodness to him, upon his purpose to confess his sins, I said, I will confess my transgressions unto the Lord, thou forgavest the iniquity of my sin: 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 every godly man shall be encouraged to pray.  
To demonstrate the Doctrine, viz. That the strongest Christians are alone established by the power of God, consider these particulars:  
First, The examples of the falls of the most godly men that are recorded in 
1. It appears from the falls the strongest have had.  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 instances: what weakness is upon the best, if the Lord forsake them but for a while? Peter was so confident of his immoyeablenesse, that he thought, though all others should deny Christ, yet he would stand it out; but how sadly did he fall to the great bit ernesse of his soul? Thus the godly appear sometimes like Trees in the winter, which though having some life in the root, yet outwardly have no apparent difference from those that are stark dead; and all is, because they have not that establishing grace they use to have. Let not then the strong man in grace, glory in his strength, nor the swift man in the ways of Heaven, glory in his swiftness and fervency, for he is alone supported by the power of God. Yea, which is the more observable, you may see them falling and staggering in those particular graces, wherein they seem to be most corroborated. Abraham is the Father of the faithful, and yet he discovered much carnal fear in Abimelech's country. Moses was the meekest man upon the earth, yet in what a froward passion, when he struck the Rock? which so provoked God, that thereby he had only a sight of Canaan, and was not permitted to enter thereinto. Peter is noted to have the greatest fervency and zeal of all the Apostles, and yet how surprised with cowardice and sinful fear? In these graces of all other, you would not have thought they should stumble and and fall: But behold how it is the arm of the Lord that doth bear us up.  
Secondly, This truth is demonstrated from those wonderful dispensations 
2 From God's dispensations towards them  towards his best servants. Many are the temptations that they are assaulted with; and all this is, to show their impotency to them, to discover their infirmities to them, that so they may be humble always in their own eyes. Thus Abraham and Jacob, they were in constant exercises; no sooner were they delivered from the Lion, but a Bear met them; one wave followed another. And what was the end of all this, but to keep them in continual dependence and waiting upon God? David also was constantly in a wilderness, where no water was; and Gods end herein was to make him see his salvation was in God alone. Yea Paul himself, though by the grace of God he was so preserved, that after his conversion we read of no other extraordinary fall he had, yet lest hereby, as also from many other glorious privileges he enjoyed, he should be puffed up above measure, 2 Cor. 12. he had the buffet of Satan, and a thorn in the flesh, to make him go out of himself, and to rest on Christ only. So that God's end in putting them upon these trials, is to instruct them wherein, or in whom their strength doth consist.  
Thirdly, That it is God alone who doth establish the most holy, will appear, 
3. From the Devil's malice against them more than others.  If you consider how great the power, subtlety and malice of the Devil is, who is set against them more than any others. As Christ told his Apostles, Satan had a desire to sift them as wheat, Luk. 22. 31. Thus the Devil doth with the greatest violence oppose those, that are more esteemed for gifts and graces than others. These like Uriah stand in the forefront of the battle; for if they ●al●, if they become a stumbling block; and a reproach, God is more dishonoured, wicked men are more hardened, then if many weak Christians should fall: and therefore those that are remarkably godly, they are to be so far from high-mindedness and self-confidence, that indeed they are to be in the greatest fear and watchfulness; for it is such as thou art, the Devil aimeth at. The trees full of fruit have the greatest violence made upon their boughs. Now alas, what is a godly man's strength to the Devils violent assaults and subtle insinuations, if God did not strengthen him. What defence hath a sheep against a roaring Lion? Observe that reason expressed, 1 John 4. 4. You have overcome Antichrist, saith that Apostle; but why? Because greater is he that is in you, than he that is in the world. In you] that is emphatical: It's Christ dwelling in us, that keepeth off Satan's victorious power, and all his instruments. Thus also 1 John 5. 5. It is faith that overcometh the world, which always relieth on a power without us; for faith as it is a grace, doth not; but as it receiveth strength from Christ: As the Vine and Ivy are not supported of themselves, but by those trees they lean unto.  
Fourthly, It is plain, that God alone doth establish the most able believers from 
4. From God's leaving them oft to themselves, that they may see their strength to be only in him.  that providence of God, whereby he many times leaveth such to themselves, that in their own experience and acknowledgement of others they may see all help is from God alone. This truth the godly are not always so practically convinced of, as they should be. Hence they are apt to be puffed up sometimes with secret delight and complacency in themselves, for which God doth leave them to themselves, that they thereby falling, may know what they are of themselves, and what they are by the grace of God. Thus it is noted of Hezekiah, a man full of integrity in God's ways, 2 Chron. 32. 31. God left him to try him, that he might know all that was in his heart. Even this good man did not know how base, false and deceitful his heart was, and therefore God left him: and we see the blessed effect of this merciful desertion, vers. 26. Hezekiah humbled himself for the pride of his heart. Is not here then a plain instance, that God many times in much mercy leaveth the godly to themselves, that so they may have full sentiments of this truth upon their hearts? This also was the case of Peter, who did not answer his name of a Rock in this case; and had the Church been built on him, as the Papists boast, it had fallen all into pieces; for it was Christ's looking upon him that recovered him, not any strength of his own. But how cometh Peter thus to stumble and fall? It was because of his self-confidence and presumption in his own power; yea some have said that Christ left him merely to himself, not for any preceding sin in Peter, but only by way of mere dispensation, that hereby an example of humility and holy fear might be left upon record to all ages. But that Peter's sin of gross confidence did deserve this gradual dereliction, is more than probable: only we grant that as God doth sometimes tempt, so also forsake sometimes for sin's antecedent, sometimes from his mere sovereignty and holy wisdom, thereby to teach man, that which otherwise would not be acknowledged. It is indeed a Rule, that Deus neminem descrit, nisi prius deseratur: God forsaketh none, that doth not forsake him; which may be granted as true, if we speak of a desertion by way of anger and punishment; but of a desertion by way of mercy and trial, or thereby to make way for greater dispensations of his glory, so it is not always true; God may forsake gradually, that thereby he may not forsake totally and finally. Such desertions that are for a season are sometimes mercies and very useful, being a substraction of grace, in order to fill us with more grace: And the end of such providential administrations is to convince us fully of this truth, that we do not settle ourselves, but it is God that doth it for us.  
Lastly, This truth may be demonstrated from the nature of that grace which is 
5. From the nature of the grace within us.  habitual and permanent in us. For though that there be in us as a principle qualifying of us to work holy things with delight, joy and content, yet it cannot put us upon working without a further actual efficacious work of grace upon our souls; which you heard the Apostle calleth, Working in us both to will and to do, Phil. 2. 13. So that although there be never so much grace planted in us, yet that lieth asleep (as it were) and worketh not, till this efficacious grace actuate it, and put it into motion; neither ought this to be any wonder to us. For we see in natural causes, it is not enough to have a principle of life, unless God also enable us to move; For in him we live, and move, and have our being; much more than must this be in supernatural things, where the Actus primus and secundus is of God. Not but that in the progress of grace we act and move, but Acti agimus, moti movemus. It is the grace of God that doth efficaciously incline the sanctified will to spiritual operation; then the Northwind, and the South, do (as it were) blow upon the spiccs, that they may send forth their fragrant smell. It is true, at the first work of grace, there we are merely passive, but God doth not then force our will, he only changeth it; as water which naturally descends, when made air doth naturally ascend upwards. Thus the will of a man which was depressed to earthly things by sin, when sanctified and made heavenly ascendeth up towards God and heavenly objects. By these discoveries it is manifest, that the best Saint in this world is settled by the grace of God alone. Those corruptions within him are treacherous, and would betray him into the hands of Satan, did not Christ corroborate him. And is this any wonder of man fallen, seeing Adam fell for want of this confirming grace, and the elect Angels do therefore not leave their habitation, as the Apostate have, because the grace of God doth confirm them? So that the good use we are to make of this Doctrine, is to be exceeding watchful and tender about all sin, lest thereby we provoke God to leave us. How terrible do such desertions many times prove? To whom are woes, to whom are wounds and gripes of conscience, but many times to those, who being left of God, have thereby engaged in sinful ways, and so having lost an holy frame of heart, have thereby deprived themselves likewise of an Evangelical, comfortable one? Take heed through thy laziness, negligence, pride, or some other sin, God forsake thee, and thou become worse than Nabuchadnezzar, of a godly man, made like a beast. This will be bitterness in the latter end.  
As for the second Doctrine, I shall not say much to that, because it hath been in part already spoken unto; it is  
That in Christ alone we are established. 
In Christ alone we are established.   
That as in the building, other stones are strengthened, because of the corner stone, or the foundation stone; or as the branch in the Vine doth therefore live and flourish, because in the Vine: so it is with us, because in Christ we are settled with Christ; in Christ we are confirmed with Christ, which made Austin say, In Christo sumtis Christus, extra Christum, nihil. In Christ we are even like Christ, out of Christ we are nothing at all. To consider this, we are to know,  
First, That all the godly through the efficacy of God's Spirit are united to Christ, and so become his mystical and spiritual body. By reason of this it is, that Christ 
1. By grace are Christians united to Christ.  dwelleth in them, and they in Christ; Christ actively communicating of his goodness and virtue to them, and they passively receiving influences of grace from his fullness. This union is represented in Scripture by many similitudes, of a building, of a vine and branches, of an husband and wife; but none so expressly, as that in the Sacrament of bread and wine, denoting us those elements are naturally turned into our nourishment, and made one with us: so we are in a spiritual and mystical manner made one with Christ. This being laid as a foundation, than  
Secondly, From this our establishment and settlement followeth, whereby we are sure to persevere, and nothing shall be able to dissolve this union; whence once 
2. From this union followeth our establishment.  made a true member of Christ, there cannot be any separation made, so as ever such a person should at last be damned in hell; for that would redound to the highest dishonour of Christ the Head, as could be imagined. The reason why Adam fell, though without any inherent corruption in him, was partly because he was not united to Christ in that manner, as the weakest believer is now under the Covenant of Grace. And although these things are derided by the Arminian, yet this Doctrine of spiritual union with Christ, may compel every one to believe the truth thereof: so that if we now fall, Christ must fall with us; we are not to be considered as single persons, standing upon our own bottom, but as united to Christ. Therefore  
Thirdly, Being thus in Christ, our establishment ariseth two ways from Christ. 
3 Our establishment comes from Christ 1. By meritorious impetration.   
1. By meritorious impetration, Christ as our Mediator hath deserved this through his propitiatory death, that we should always be kept his; and therefore when we have a thousand times over deserved, that God should leave us, yet because Christ hath deserved that God should always love us, therefore it is that we stand faster than Mount Zion, which yet is said, not to be moved.  
The second way is by efficient application; for he doth communicate of his 
2. By effectual application.  power and strength to us, whereby when we are ready of ourselves to fall, yet he doth prevent it. So that our being in Christ is the foundation of all strength, and all comfort, and therefore this discovereth the wretched estate of such who can claim no interest in Christ; these are tossed up and down from one lust to another; they roll from one iniquity to another; the Devil doth what he pleaseth with them, he throweth them sometimes in the fire, and sometimes in the water, and all this is because not in Christ. If at any time through the common graces of God's Spirit, they are got up to the pinnacle of the Temple, they are eminent for gifts and place in the Church of God, all the godly have admired them for a while; yet at last you find them blasted and cursed in this way; you find them like swine wallowing in the mire, that were judged to be the sheep of Christ. Wonder not, but say, they wanted the root, which is Jesus Christ.   

SERM. CXXXII.  
Of the spiritual anointing which Believers receive from God.  2 COR. 1. 21. And hath anointed us, etc. 
THat which the Apostle called Confirmation and Establishment, the great and precious work of God upon the hearts of his people, is metaphorically declared under three similitudes. The first is anointing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Priests in the Old Testament used by anointing to be inaugurated into their Office, and sometimes the Prophets also; as we read of Elisha, 1 King. 19 16. Hence Beza doth interpret this place, of the Ministers of the Gospel, as if by us, were meant us Ministers. For (saith he) he is asserting the dignity and excellency of the Ministry, in opposition to those calumnies that were cast upon Paul, and his Colleagues. This interpretation of Beza's, Stapleton doth greedily catch at, and maketh use thereof to oppose Calvin, who doth understand it of believers in the general. But first Beza, though he thinketh the Apostles meaning is principally of Church-officers, yet he doth not gainsay, if any shall understand it of believers, comparing that place of Peter with this, where Christians are said to be a Royal Priesthood, 1 Pet. 2. 9 Neither do I meet with any Popish Commentator, but Stapleton, that do expoundit of Ministers only. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prove the Oil or Chrism that is used in Popery, when they baptise children, is ridiculous; but we may speak more to that in the next verse, where sealing is spoken of.  
The Text of itself is plain; whereas in the Old Testament Kings and Priests were set apart for their Office, by an external anointing, which did externally represent some inward power and virtue of God poured out upon them: In the New Testament, this is applied to the efficacy of God's Spirit, that is upon believers; they have all, though not a material one, yet an invisible and spiritual anointing, which is the grace of God's Spirit in the soul: for they are to the soul, what oil was to the body in the several effects thereof. So that we observe,  
All true believers have a spiritual anointing from God. 
All true believers have a spiritual anointing from God.   
They are Gods anointed ones. Thus Psal. 105. 15. Touch not mine anointed, and do my Prophets no harm. Yea (Habak. 3. 13.) all the people of God are called his anointed, which caused Grotius, though very absurdly to understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spoken of Hebr. 11. 26. where Moses is said, To esteem the reproaches of Christ greater riches than the treasures of Egypt; Not of Christ, but the people of Israel; as if they were the Christ, or anointed one in that Text: This will much gratify the Socinian. In the New Testament we have a notable place to confirm this Doctrine, 1 John 2. 20. But ye have an unction from the holy one, and ye know all things. And vers. 27. The anointing which you have received of him, abideth in you, and ye need not that any man teach you. Here is the anointing or ointment, as some understand, because anointing (say they) is a transient action, and so passeth away; whereas the Apostle speaketh of something permanent in us, we may comprehend both. Now it is good to mark the opposition; for the Apostle having before spoken of the Antichristian party, how that deluded many by specious pretences, he cometh with an adversative, But ye have the unction; by that you are enabled to discern between falsehood and truth: Yea so far it worketh in you, that ye need not any man should teach you; that is (say some) not exclusively, but comparatively; for so a negative expression is sometimes used: If there be not this unction from God, all humane teaching is in vain. So that as Calvin, and others well observe, he doth not speak here against the use of the Ministry, as Illuminatists, and others pretend. For then why should the Apostle teach them in this Epistle, while he saith, They need no man to teach them? Again, the Apostle speaketh of the fundamentals and essentials of Religion; as if he had said, You are not so rude and ignorant, as to be taught the principles; for so all Christians grown up, should not need a Ministry for plantation, and a foundation, but edification and further instruction. Therefore because the Hebrews were negligent herein, how severely doth the Apostle reprove them, Hebr. 5. and Chap. 6? Further, the meaning may be, Ye need not any other man, that is of the heretical way, should teach you, you have received the truth of God from us, you need not go to them to be instructed. Thus the Orthodox may say, We have informed you in the sound knowledge of God, you need not to go to Papists, to Socinians for more light and truth.  
By this Text we see, that though anointing doth chiefly refer to the work of grace, yet it also comprehends knowledge; for Oil was used to keep up the light of their lamps; and therefore Priests and Prophets were anointed. So that this very expression is very noble and magnificent, You are the anointed ones of God: if you do truly believe, you have an unction from the holy one. Now how will this title be applied to ignorant and profane persons? Have they this choice anointing? May you not call a dunghill sweet ointment as well?  
But to enlarge this excellent point, we must  
First, Know, Who is the fountain of this spiritual ointment; and the Text saith, It is God. John saith, The holy one, that is, the Lord Christ, who 
1. Who is the fountain of this ointment, even God and Christ.  therefore hath his name Messias and Christ, because he is anointed as the Head, and then (as from Aaron's head) it runneth down to his members; he is the anointed Head, and we the anointed Members. Whether this anointing of Christ referreth to his Divine Nature, or Humane, needeth not to be disputed; for it is certain it belongeth to him as God-man. Hence Isaiah 61. 1. Christ saith, The Lord hath anointed me to preach the Gospel. Acts 10. 38. God is there said, To anoint Jesus of Nazareth with the Holy Ghost, and with power. So that this anointing of Christ was in him, as in us, the cause of all that power and virtue we do partake of. Therefore when it is said (Psalm. 45. vers. 7.) of Christ, Thou lovest righteousness, and hatest iniquity; therefore God hath anointed thee with oil of gladness above thy fellows. That is not an argument à priori; as if therefore Christ were anointed, because he loved righteousness, but à●posteriori by way of sign and manifestation; hereby it was made known, that he was the anointed of God. Thus the spiritual anointing of God's people is the cause of all that fragrancy and sweet smell that is in their lives.  
Secondly, Let us compare the properties of material oil with this spiritual 
2. The comparison betwixt material, and this spiritual oil. They are like, 1. As oil was used in the consecration of things to God.  anointing. And  
First, It was used (as you heard) in setting apart of Kings and Priests for their Office; yea most things in the Temple were consecrated by the anointing of them. So that they were not afterwards to be converted to any common use; neither might any take of the ointment that the Priest was anointed with, and apply it to other matters. Now this denoteth both the Dignity and Duty of all true believers. The Dignity, they are Gods anointed ones, therefore touch them not, for God will avenge their quarrel; by this we are both Kings and Priests; Kings spiritually conquering the world, as also our own lusts and sins. Shalt thou who art a King over thy passions be a slave to them? And then we are also Priests, because we are to offer up soul and body, as a Sacrifice unto God: we are not to live to ourselves, but to him. Again, here is our Duty, for we being thus Gods anointed ones, his consecrated ones, we must not apply ourselves to lusts and sins, or defile ourselves with the pitch that is in the world. Shall a man with this spiritual anointing roll himself in the mire and vomit of sin? What pride and curiosity hath been used about ointments for smell and beauty? Insomuch that the very Poet could say, Male olet, qui benè olet. May not this shame every godly Christian, to think how much vain and proud persons do regard such precious ointments, that are for the body only, above what thou dost for soul-ointment, and the spiritual excellency thereof?  
Secondly, Oil was used to comfort the heart of a man, and beautify 
2. As it comforts the heart and beautifies the countenance.  the countenance. Therefore (Psalm. 45.) it is called, The oil of gladness. Hence it was that in their Feasts and Nuptial banquets, they anointed themselves. The oil of gladness is opposed to mourning; and in this sense the Spirit of God may well be compared to oil; for he is the Comforter as well as the Sanctifier. And this is part of the meaning in the Text, at least by way of consequent. For where the Spirit of God doth witness and seal to the true believer, that is many times accompanied with great joy and consolation. Ointment and perfume rejoice the heart, (saith Solomon, Prov. 27. 9) How much more will those inward and effectual operations of God's Spirit? It is true, joy and real godliness are many times separated from one another. The chariots of a godly soul, many times go heavily for want of this oil in the wheels. Only we are to know, that there is an aptitude and fitness in the connexion between grace and consolation, godliness and delight. Pray therefore for this anointing of God's Spirit, even to fill thy heart with joy unspeakable. For this will make thee like Elijah, go to Heaven in a fiery Chariot. Thy duties, thy performances, these will have more vigour and activity in them.  
Thirdly, Oil was used to refresh those that were weary. The Jews did use it to those who travailed, by way of restauration (as it were) to 
3. As it refreshed the weary.  them. Thus (Luke 7. 46.) that woman anointed Christ's feet with ointment. This was done for refocillation after lassitude. And thus also the Spirit of God, with his gracious effects, doth wonderfully exhilarate and cheer the heart after many wearisome labours and temptations. The body is not so much subject to weariness and restlessness, as the soul is. The way to Heaven is a straight and narrow way. Hence the Spirit of God is like ointment to refresh us in these laborious exercises: arguments taken from the nature of the Gospel, from the excellency and usefulness of God's promises; these do administer much spiritual ease and content to the soul.  
Fourthly, Oil was used to those who were wounded, as being of special operation to heal their wounds. Therefore Luke 10. 34. the good Samaritan 
4. As it healeth wounds.  took oil and poured it into the wounds of that man of Jericho. And now that man was but once wounded, whereas the godly man receiveth many wounds several ways; sometimes through his own carelessness, and negligence, he wounds his own heart sadly; sometimes God for special ends seemeth to wound him with the wounds of an angry one. Oh then how blessed is it to have oil poured into these bleeding wounds! Yet of such suppling and mollifying efficacy is the Spirit of God to afflicted consciences for sin. And if you ask, What is this oil that is to be poured into such wounds? I answer, It is the balm of Gilead, the oil of the Gospel, the precious promises that are in Christ. The Spirit of God doth anoint the soul with this oil, and thereby the heart recovereth of those sad and deadly wounds which the Law, and the guilt of sin had made upon it.  
Fifthly, Ointment hath its peculiar smell and fragrancy, it recreateth the nostrils of others. Not only they that have the ointment, but others 
5. In that it is delightsom to the nostrils.  that are in company partake of the smell thereof. Therefore we read of the Church, (Cantic. 1. 3. Chap. 4. 10.) so greatly affected with the smell of Christ's ointments. What is that, but only the loveliness and excellency in the Lord Christ, which a gracious soul is so deeply affected with? For this it is, that the Virgins are said to love him. By Virgins are meant sincere and upright persons, these follow Christ because of the savour of his ointments. It is not any carnal advantage, or worldly respect, but the mere preciousness that is in him, as a Mediator, and as the husband of the soul, that maketh the godly thus press after him. Now as it is thus with Christ, so it ought to be with Christians. As a man cannot hide the smell of his ointments, but others will be refreshed with it; so it ought to be with a Christian; all his whole life should be a sweet savour, and a precious odour; there should be that in his conversation, which should make every one that beholdeth him to be in love with him: They should love to be in his company, in his presence. As they say of the Dove, when it hath any precious ointment poured on it, it maketh all the rest flock after it. Especially this should make all the godly take heed of those things that will make Religion to stink, or their persons to be vile and abominable before others. Solomon saith, A dead fly falling into a box of ointment, will make it to stink, Eccles. 10. 1. If a dead fly, what then will a dead toad, or a piece of a dead dog? Such carrion must needs make a man to be abhorred. The very consideration that thou art anointed, aught to work upon thee so far, as to do nothing that may make thee to be abhorred.  
Sixthly, Oil was used to mollify and soften things that were harsh 
6. As it mollifies.  and stiff. So (Isaiah 10. 27.) the yoke is said to be destroyed, because of the anointing. Thus the graces of God's Spirit are to the soul, they soften and mollify the hardness of thy heart. How often doth it melt thy stubborn soul, and make thee kindly relent under all that subbornnesse and disobedience which thou hast showed to God?  
Seventhly, Oil was used to comfort and strengthen men in their limbs. And 
7. As it strengthens and comforts the limbs.  therefore those who were accustomed to bodily exercises, did make much use of it. It was necessary to combat and conflict with enemies. Thus also it is here; all Christians are called to a spiritual wartare, and that with principalities and powers in high places, as well as with flesh and blood. They are continually to put on their armour against all the assaults of the Devil. Now this could not be done, unless we had this oil, this anointing from the Spirit of God. In the Spirit of God, we are to go out against all the assaults and temptations of Satan. In the name of Christ, we are to set upon these Goliahs. How many have been overcome in this battle, even of Gods own people? because they had not this establishing grace ready at hand. Do not think to get into Heaven without a sore conflict with Anakims in the way. There must be a wilderness and a red Sea to pass through, before thou canst enter into Canaan. And therefore for this end, have we this anointing, whereby we may be the more confirmed; and having done all things, to stand, as it is Ephes. 6. 13. What more is to be said to this point, will come in upon the other metaphorical terms.  
Therefore let us improve this. And  
First, We see what a glorious and excellent title the name of a Christian is, for that signifieth as much as one anointed. If thou art a Christian in deed, as well as in name, thou hast this anointing and unction that is here spoken of. How far then are all profane and wretched sinners from the reality of this name? What have they to do with the name, who are so contrary to the thing itself? Art thou anointed, that smellest of the very flames of hell? Thy tongue, thy actions do all discover it. There are no sons of Boanerges that can thunder terribly enough against such reproaches and dishonours, yea blasphemies to the holy name and profession of Christianity.  
Use 2. Of Instruction. What is a special preservative against all heresies and damnable opinions? even this spiritual unction. For that doth not only illuminate the mind, but sanctify the heart also. And if a man have never so much knowledge by education, and other means, if he hath not also this spiritual teaching, he is a ready prey for the Devil. Only you must know, that this unction is not speedily, and in an instant accomplished in the people of God, it is successively, and by degrees. Even as it was with the Lord Christ, though he was anointed to be the Lord of his people, and he had the right to this even from his Incarnation, yet the actual exercise, and manifestation of this was not completed, till his Ascension into his glory. Thus the spiritual unction of God's people will not be fully finished, till they are made perfect in Heaven. And therefore for the present, both their knowledge, and their graces are but in part; which consideration should keep us from being scandalised; if we see that even those believers, who yet have all received this unction from God, if in things not fundamental they differ from one another.  
Use 3. Of Exhortation, To wicked men, to take heed how they persecute, or oppose these anointed ones; how contemptible and vile they may be in thy eyes, it is no matter; you see how the Lord hath dignified them, he hath set his mark upon them: what you do against them, he taketh as done against himself; they are as the apple of his eye. David when but cutting off a piece of Saul's garment, was smitten in his heart, because he was the Lords anointed; yet that was only an external unction, Saul had not the spiritual anointing. Do thou therefore take heed of reproaching, deriding and persecuting such as God hath anointed with the graces of his Spirit.  
Use 4. Of Admonition to all the Godly, that they should do nothing unsuitably to this anointing. Heresies and impieties do not agree with this excellent composition. Thy spiritual ointment is to discover itself in all companies, in all temptations, in all exercises. The more, precious ointment is stirred, the sweeter it smelleth: So the more God afflicteth thee, chastizeth thee, the more he doth pound thee (as it were) in the mortar, the more doth thy preciousness manifest thyself. We read, (Matthew 26. 7, 13.) that when a woman poured an Alabaster box of precious ointment upon Christ's head, that Christ did so far encourage her, that he said, Wheresoever the Gospel should be preached, there also should this, that the woman had done, for a memorial of her. And yet when thou confessest Christ in the midst of a wicked generation, when thou art ready to part with all for Christ, when he requireth it, thou dost more for Christ, than this woman did. Look then to thyself, that all thoughts, all words and actions favour of this ointment; whatsoever is of sin and lust within thee, think that is of the dunghill, that is of vomit and filthy mire.   

SERM. CXXXIII.  
God's People are his sealed ones.  2 COR. 1. 22. Who hath also sealed us, 
WE come to the second noble Privilege which the Apostle attributeth to the Corinthians, for although we told you the same benefit is represented under three metaphorical similitudes, yet every one of them hath a distinct notion, as this of sealing hath from that of anointing, though both intent the confirmation and establishment mentioned in the former verse: Some Popish Writers would from hence prove their spurious non-instituted Sacraments, as by anointing they would have their oylin baptism; as also in their extreme unction established; and by sealing their Sacrament of Confirmation, wherein likewise they use their chrism and oil, blasphemously calling it oleum salutis, the oil of salvation. Hence they tell us confirmation is usually called in antiquity signaculum, and the obsignation of the holy Ghost, bringing this Text for the proof thereof, as Vicecomes a great Popish Ritualist, lib. 1. & 2. de confirmatione, would make us believe: but first this Interpretation confuteth that of Stapleton, who limits the interpretation to Ministers only; whereas Baptism, Confirmation, and extreme Unction were applied to private Christians: and secondly, they are never yet able to prove any such Sacrament, of confirmation, as they speak of: Indeed in Antiquity there was Confirmation used in the Church of God; When persons baptised in their infancy were afterwards by Church-officers called to account about their knowledge and Christian life; wherein if approved, they were commended by prayer to God for their establishment in the Christian faith against all persecutions and oppositions: The use whereof Calvin wisheth were brought again into the Church of God; as being advantageous to prevent heresies, as also to reprove the carelessness and negligence of parents about the education of their children; but as for that abominable abuse of this afterwards in Popery, making a Sacrament thereof, adding thereunto many Popish and ridiculous ceremonies; This is a noisome weed, not any plant of Gods planting: We are therefore to inquire what is the Sealing that here believers are said to have from God, and that will appear to be a metaphor taken from men, who for several ends make use of seals, and so accordingly it is to be applied to that work of God's spirit, which is in the hearts of believers: All which will better appear in the opening of the doctrine, which is,  
That the people of God are his sealed ones. 
The people of God are his sealed ones. 1. There is an active and a passive sealing.   
To improve which truth, Consider,  
First, That we read of an active sealing and a passive sealing: An active sealing is, when we by profession or otherwise do give our Testimony to the Truths of God, for when a man receiveth the Word of God as his Truth, and doth accordingly manifest this in his life; herein he doth seal to God: So the Evangelist John, chap 3. 33. He that hath received his Testimony, hath set to his seal that God is true. By which expression, you see of what necessity faith in the Word of God is, with the profession thereof in our lives: It is a sealing that God is true: insomuch that he who believeth not, as much as in him lieth, maketh God a liar. Oh consider this, thou who art tempted to unbeleef, to distrust, not to rest upon the Promises of God. What an heinous sin is this, not to give testimony to God's Truth? but this we are not to speak of: Therefore there is a passive sealing, which we read applied to Christ, and to all believers: To Christ, thus Joh. 6, 27. For him hath God the Father sealed: How was that? when by the wonderful miracles that were wrought, he was confirmed to be the Messias. And then for believers they are said to be sealed not only in this place, but Eph. 1. 13. and Eph. 4. 30. Thus you see the people of God have a sealing.  
But in the next place, Gods sealing of his people is twofold, either visible or invisible, external or internal; Gods visible sealing was again twofold, extraordinary 
2. God's sealing of his people is either vifible or invifible.  or ordinary; extraordinary were the miracles and wonderful signs, which many believers did in the first plantation of the Gospel: Thus Paul calls miracles the signs of his Apostleship, 2 Cor. 12. 12. and they are said to be a sign to those that believe not, 1 Cor. 14. 22. Now some would have this sealing, which believers are said to receive, meant of these extraordinary miracles, which were visible to the world; but that cannot be, partly because all true believers in those days had them not, and some who were not true believers did partake of them; and partly because that was but for a season, while the Gospel was first preached: whereas the Scripture speaketh of such a sealing, as the godly may have in all ages, even till their redemption.  
In the next place there are visible ordinary seals, such are the two Sacraments of baptism and the Lords Supper; for as circumcision is called Rom. 4. 11. the seal of the righteousneste of faith, so that is to be applied to every other Sacrament being of the generical nature thereof: It is true, the Apostle in this Text and other places, may happily allude to this Sealing in the Sacrament, which is visible and external; but because the outward application of these is to the unregenerate and hypocrite, as well as the truly godly: therefore the Apostle meaneth a further thing, even some proper privilege that is peculiar to the godly only, and that invisibly or spiritually in our hearts, as the next words show, the earnest of the spirit in our hearts; So that as the anointing is a spiritual invisible thing, thus also must the sealing be: Therefore before we come to declare the nature and use of this obsignation: Let us consider what is implied in the metaphor of sealing, for thereby we shall in part be brought to understand the admirable nature thereof.  
And first, Sealing of the godly, doth imply the precious and excellent esteem 
What the sealing of tee godly implies. 1. The great esteem with God.  they have with God; for so amongst men, those things are sealed up by us, as we account precious: None use to seal up dung and pebbles in a bag. Thus Hag. 2. 23. God promiseth Zerubbabel, he will make him as a signet, because he had chosen him, that is, he should be very precious and dear to him as the diamond in a ring. Therefore we have that expression, Jer. 22. 22. Though Coniah were the signet of my right hand (saith God) yet I would pluck him from thence, that is, though never so dear to him; We have also the Church praying, Can. 8. 6. Set me as a seal upon thy heart, as a seal upon thy arm: As these who dearly love any were wont to have their image engraven upon the rings they did wear on heir hands, to have them continually in remembrance. Thus the Church prayeth that she may be put as a seal even upon the heart of Christ: so that by this expression is meant the preciousness, the high esteem God hath of them; they are his Jewels, they are his peculiar treasure; and therefore it is that he doth thus seal them.  
2. Sealing is for the safety and preservation of any ohing, that we would not 
2. Their safety  have lost. Thus Dan. 6. 17. when Daniel was cast into prison, there was a stone laid upon the mouth of the den, and the King sealed it with his own signet, that so there might be no hope of having Daniel released; and thus God sealeth his people by special grace preserving them, that they shall never totally and finally be lost, though Satan be never so watchful to destroy them: They are sealed, and therefore they shall certainly persevere; but because this will come more fully in the next particular, I pass it over.  
3. Sealing doth not only imply safety, but security also against such danger 
3. Security.  that is imminent upon us: God sealeth his people, that the destruction which is consuming of others may pass them by. Thus we read in Ezechiel, cap. 9 4. when the Angel was to destroy the inhabitants of Jerusalem, yet there was a command given to set a mark upon the foreheads of such as did sigh and cry for the abominations thereof: When the Egyptians likewise were to be destroyed, they passed by every house that had blood sprinkled upon the posts thereof. Rahabs' red thread was like a seal to preserve her from destruction, and her family; hence Rev. 7, 4. we read of many thousands of God's servants sealed in the foreheads; and they were therefore sealed, that they might be preserved from desolation: This sealing was not any external mark, no more than the mark of the beast was, but that real profession of Christ which they put forth in the midst of all dangers, not defiling themselves with the impurities of others. And thus God doth still seal his people, that Satan though he desire to winnow and sift them, yet is not able to devour them as his prey. Oh what unspeakable mercy is this, when the justice of God goeth with a drawn sword to throw such and such into hell, he passeth by thee because thou art one of Gods sealed people.  
Fourthly, Sealing is for the differencing and discriminating of persons; Thus 
4. Their difference from others.  the Shepherd setteth a proper mark to know his own sheep by: The Soldier he hath his proper badge and colours to discern what General he belongeth unto: And in this sense, though not principally, the Sacraments are seals; hereby we are acknowledged to be the Lords people, and so differenced from all that are enemies and strangers to him, but this is more remarkably seen in this spiritual sealing, for thereby we are not only distinguished from the heathenish world, but from every hypocrite in the Church of God: Though many may go sar in profession, in parts, in gifts, so as to be admirable in the eyesof others, yet none have this sealing but the truly godly man. Every gifted man is not this sealed believer; None hath this but the true child of God: The spirit of God doth not seal, but where it hath sanctified; Therefore  
Fifthly, This sealing doth suppose the work of grace truly wrought in a man, Sealing doth not make him godly properly, but supposeth him so: Thus Eph. 1. 13. after ye believed ye were sealed: there was first the work of sanctification, and then of obsignation. It is true Zanchy upon that place maketh sealing to be the impression of grace upon the heart, even as in sealing the print of the seal is stamped upon the wax; and so far we may yield that the increase of grace and confirmation therein is a sealing of the spirit; but yet to speak exactly this sealing is after the work of grace in the soul: Even as it is in the Sacraments: The external sign or seal doth not make the promise, but supposeth it, so in this inward sealing, grace is not thereby wrought in us, unless it be in the further degrees thereof, but doth confirm that which is in us: and thus seals are to confirm contracts, not make them as is to be showed; yet though it be not the divine impression of grace, yet this seal is always supposed; God doth not set to his seal to a blank, and hereby this sealing is distinguished from all carnal presumption, and the delusions of Satan, for the devil hath as it were his sealing, he confirmeth and establisheth men in heretical doctrines, and they are ready to take this for the obsignation of Gods own spirit; when heretics give their bodies to be burnt, professing they have much peace and joy of conscience; Here the King's Seal is conterfeited, as it were; They make a diabolical delusion, to be the holy sealing of God's Spirit. Thus as in sanctification, there is the true work of God's grace, and a counterfeit, that which doth resemble and is like it; so in the witnessing and sealing of God's Spirit, there also may be a resemblance of it, which yet is not that glorious privilege indeed: only as a man that is awake doth certainly know he is so, and not in a dream, though men in a dream imagine themselves to be awake, when they are deceived. Thus where the sealing of God's Spirit is, there the authority and light of it doth powerfully discover itself to be of God: even as the Sun by its own light doth discover itself to be the Sun; though they that think they have it may be deceived, yet those that have it are sure they do enjoy it. Hence  
Sixthly, This sealing doth imply secrecy and privacy; That which is closely 
6. Secrecy and privacy.  reserved, as Deut. 32. 34. Is not this laid up in store with me, and sealed up among my treasures? saith God. Thus also job saith, cap. 14. 17. his transgression was sealed up in a bag; God did take special notice of it in time to punish it; Now in this sense also we may apply this sealing of God's Spirit: It is very secret, hidden and unknown, and that in a twofold respect.  
1. The nature of it is a mystery, and hardly unfolded; Insomuch that as the lamb in the Revelation was found only worthy to open the seals. Thus only men enlightened by the Spirit of God, and experimentally taught of him, can savourily explain this. Come to the Learned and most eminent men devoid of spiritual discerning, and whose senses are not exercised evangelically, who have not the Spirit of Adoption effectually working in them, and they can no more speak with understanding to this point, than Nicodemus did to the doctrine of regeneration. He will say with those in the Prophet Isay, cap. 29. 11. I cannot read this book, for it is sealed. But then  
2. The secrecy of it is discovered, because none know what it is, but he that hath it. As none knoweth what Parents affections are but parents; none knoweth what love is, but he that loveth: So none know what this sealing of God's Spirit is, but he that doth partake of it: Therefore this sealing is compared to other things, Rev. 2. 17. to the hidden manna: There was the manna that did fall from heaven, of which all did eat promiscuously; and then there was the manna hidden in the ark. The godly man is said to eat of this: It is likewise called the white stone, which is a note of absolution, and justification when accused, and that with a new name upon it, which none knoweth, save he that receiveth it. By this expression it is clear, that the nature and efficacy of of this Sealing is understood only by those who enjoy it; and therefore no unregenerate man is able to conceive rightly about it, no more than a blind man can about the Sun: yea, the godly man himself, though he feel it, yet he cannot express it to another: Even as we cannot express the life we live unto another; we feel it, but cannot describe it.  
Lastly, Which is the chiefest of all, and most principally intended in this expression, Sealing was to confirm and secure all contracts and bargains made amongst 
7. Confirmation.  men. Thus jeremiah cap. 32. 10. when he purchased some land, he had the evidence sealed: In which respect some understand that place, 2 Tim. 2. 19 The foundation of the Lord standeth sure having this seal: by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand not the foundation of an house, because that doth not use to be sealed, but a contract or bargain; to which a seal is annexed, but that is not so probable; only in the general, seals are chiefly to secure and confirm: and for this end it is, that we have the Spirit of God sealing; for the sense of our unworthiness and guilt doth make us very propense to diffidence, to distrust, to continual fears about God's love to us: and therefore as we need the Spirit of God to sanctify us, so also to witness and seal unto us, which is more largely to be treated of.   

SERM. CXXXIV.  
Of God's Spirit Sealing his People.  2 COR. 1. 22. Who hath also sealed us. 
WHat is comprehended in the expression of sealing hath been already declared: I shall therefore in the next place consider of, and compare some equivalent Texts of Scripture with this, and then from those conjoined we may be able to find out the nature of this obsignation; for although our principal endeavour is to be made partaker of it, yet it is very necessary in its kind to know what it is: Though it cannot be denied but many of God's people may have it, and yet not give the definition of it; Even as they may believe and be regenerated, and not happily be able to give an exact description of these things. As many a man hath health, may sleep well, and 
Scriptures equivalent to the text. Rom. 8. 18.  yet is not able to tell you, what health or sleep is.  
The first Text, which will afford much light to this we are upon, is that famous place set like a beacon upon the mount, and much agitated between Papists and Protestants in the doctrine of assurance, Rom. 8. 18. where the spirit itself is said to bear witness with our spirit, that we are the children of God. I shall not insist upon the controversies on this place, either grammatical or real, but take the positive truth plainly delivered: Here the godly, who all have the spirit of God, first sanctifying and leading them on in all their ways, whereby they are said to be spiritually minded, are in the next place declared to have the spirit of God in another manner working upon them, and that is to witness with our spirit. So that the spirits Testimony is not single and immediate, as when there was a voice heard, saying, This is my beloved Son. No such Enthusiastical impressions and impulses are to be dreamt of, but mediately and conjunctly with our spirits; By it our consciences are so enlightened that we are thereby enabled to be persuaded, that we are the Children of God; for that you see is the object of the Testimony, that is the matter witnessed, that we are the children of God. You see then, here is no encouragement for the Popish doctrine of doubting; nay, when they go the highest, allowing a moral certitude, such which excludeth all fear to the contrary, yet it doth not rise up high enough to this glorious privilege spoken of. For as with the spirit in Sanctification of us, moral virtues came far short of the graces and fruit of the spirit; So doth an humane persuasion from the sincerity of our conscience within us, of this witnessing and sealing of God's Spirit.  
A second Text reducible to this, is Gal. 4. 6. Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father. This 
Gal. 4. 6.  is nothing but the sealing in my Text, only the words are 〈◊〉 of divine worth; Because ye are sins; Therefore none but the Sons of God have this privilege: Children of the devil cannot pretend to this. Thou who art not born of God stand aloof off, this doth not belong to thee: As thou knowest not what it meaneth, yea, with Esau, for thy morsels, dost profanely despise this privilege; so neither doth God give such children's bread to dogs, or Pearls to swine. Again, God hath sent the spirit of his Son, you see our Sonship is built upon Christ's Sonship; our Sonship of Adoption is established upon that Sonship which is by nature in him. He doth not speak here of that eternal mission of the Holy Ghost, proceeding from the Father and the Son, but a temporal one bestowed on believers; and he saith, the spirit of his Son, because by Christ's death this spirit in its peculiar operation, is as it were purchased for the godly: For had not Christ made an atonement, the Spirit of God could not have been given us, either for sanctification or consolation. Further, This is sent into our hearts, not into our memories or minds only; for the temporary believer hath some superficial and vanishing persuasion of God's favour towards him; but it is sent into our hearts, implying the full, deep, and through possession that it hath of the godly. Lastly, Here is the notable and glorious effect, it maketh us to cry, that is, fervently, confidently, and boldly; God, Father; Abba, Father. Some read it indicatively in this sense, God is my Father; Some by way of wish and prayer; it cometh all to one. These are two words signifying the same thing, teaching us; that both Jew and Gentile is indulged this privilege, or else it's germinated for assurance sake: Oh then how unquiet and restless should the people of God be, till they find this work of the spirit of Adoption upon them? Thou daily enquirest after the spirit in its sanctification of thee, how it maketh thee more heavenly, how it mortifieth thy lusts; and dost mourn because thou dost not partake of it in a greater measure. Why doth not thy soul also long after the fruit of this spirit of Adoption in thee? Dost thou observe how it subdueth thy slavish fears? how it inclineth thee to a filial and Evangelicall affection towards God as a Father? I tell thee, thy life is never a Gospel-life till this be obtained. As therefore these blind men cried, Jesus have mercy on us, though the Disciples reproved them, and bid them hold their peace; so also let it be with thee: whatsoever temptations, guilt and fears, thy heart suggesteth to the contrary, do thou notwithstanding boldly cry, God my Father.  
The third Text to illustrate this, 1 Cor. 2, 12. Now we have received, not 
1 Cor. 2. 12.  the spirit of the world, but the spirit which is of God, that we might know the things that are freely given us of God. Here we see two principles opposed as contrary to one another, the spirit of the world, and the spirit of God; and he who hath the spirit of God, hath it for this end partly, that he might know the things which God hath freely given him; implying, that without this spirit we could not discern of these things: Even as if a man had not a rational soul bestowed upon him, he could not discern the things of reason, but would be as a beast. So did not God bestow his spirit upon us, we were no ways able to discern of those Gospel-mercies which are bestowed upon us. He saith, which are freely given us, us in particular, that we might not think he speaketh of the privileges of the Gospel in the general, remission of sins, and sanctification in the general, but as applied to this and that subject: So that if a man have no more than the spirit of the world, if he have not as yet this spirit of God, dwelling in him, he is not a fit auditor for this truth. If Aristotle thought not young persons fit auditors for his moral Philosophy, how much more are we to judge every man, though of never such abilities and parts, yet if destitute of the spirit of God, altogether incapable of this truth? Therefore the spiritual hearers are only such who can give their testimony to these things. There must be a spiritual life, a spiritual foundation, before there can be this spiritual superstruction.  
A fourth Text is, 1 Joh. 3. 24. and indeed that Apostle doth often speak to 
1 Joh 3. 24.  this sealing of God's Spirit upon the hearts of believers, though in other terms. This I have mentioned is pregnant; for having said, that he who keepeth God's Commandments, dwelleth in him, and he in him. Whereas it might be said, how shall we know that he dwelleth in us? May we not be deluded and deceived? No (saith he) hereby we know that he abideth in us by the spirit which he hath given us: and lest any man, though living loosely and carnally, should pretend to this spirit, he saith, They that have it keep his Commandments. Thus doubtings and sinful diffidence is excluded on one hand, and all carnal presumption on the other hand.  
The last Text to bring in assistance to this truth, shall be, 1 John 5. 8, 
1 joh. 5. 8, 9, 10.  9, 10. where the Apostle speaketh of three Witnesses on earth, as he had before in heaven, viz. water, and the blood, and the spirit. Now although there be many perplexed controversies about this passage, yet I shall pitch upon that which is most probable, without further disquieting of you. It seemeth to be without doubt that the Apostle alludeth to the legal administrations, wherein there was blood for expiation, and water for cleansing: by which is represented justification and sanctification; and these being wrought in us, do evidently witness, that Jesus is the Christ, and Son of God. We finding these glorious effects upon our souls, cannot but acknowledge that Doctrine; but because these are not enough of themselves, seeing that sanctified and justified persons may be under great discouragements, therefore he addeth the Spirit also. It is true, the same spirit is said to be a witness in heaven, but that was because of the extraordinary and visible Testimony that it gave to Christ; but here it speaketh of the witness it giveth on earth; and that must be the sealing spoken off in other places; for he saith, verse 6. It is the spirit that beareth witness, because the spirit is truth, having there also mentioned water and blood: Verse 10. he seith, He that believeth on the Son of God, hath the witness in himself. Thus you see that as God hath abundantly provided for the holiness of his people by his spirit, to quicken them up therein; so also for the assurance and consolation of his children, to establish them therein. Oh how greatly are we indebted unto the Lord Jesus Christ, who giveth us his Spirit not only to lead us into the truth, and mortify the deeds of the flesh, but also to fill us with comfort, and to assure us that we are the children of God: So that it is the duty of the Ministers of the Gospel, not only to improve the former truth, but this also; and to press you upon the sealing work of God's Spirit, as well as the sanctifying: Hath not the Spirit of God this Name given it, to be called the Comforter, John 14. and shall we divide the operations of God's Spirit, minding him as he is an holy spirit, but not a comforting Spirit?  
Having thus informed you what the Scripture declareth in this matter; I 
The description of the sealing of God's spirit.  shall give you a large and popular description of the nature of this sealing, and the opening of the several parts touched therein, will much conduce to the knowledge thereof.  
The sealing of God's Spirit may be described after this manner: It is a 
The description of the sealing of God's spirit.  supernatural and gracious work of God's Spirit upon the hearts of sanctified persons, in a secret and unspeakable manner; whereby they are confirmed and established in the Covenant of grace, as belonging to them in particular; by such means which God hath appointed thereunto, that through the sense thereof they may daily walk more and more boldly, joyfully, and thankfully, notwithstanding all discouragements to the contrary, till they be made completely happy in heaven.  
I have made this description the larger, because I would take in every particular considerable about it, as much as may be.  
And First, I give two Qualifications or Adjuncts to this work of God's 
1. It is a supernatural and gracious work  Spirit: It is supernatural and gracious. Supernatural; and that if we respect either rectified nature or corrupted nature: Rectified nature, for Adam in the state of integrity, though he was made perfectly holy, yet he had not this Gospel-sealing; no more than he was in Christ, as a Mediator: for had he been thus sealed, he would certainly have persevered; and although Adam was partaker of the holy Ghost, yet it was as he is the third person, not as the spirit of Christ, viz. purchased by his death for those that are his, so that in this respect we may say, this sealing is a privilege above the nature of Adam, while considered before his apostasy: but then I call it supernatural, chiefly in respect of corrupted nature; for as man naturally of himself hath no power to that which is gracious, so neither to that which is comfortable and joyful. All the world, all Ministers and Angels, cannot power one drop of this assurance and joy into thy soul, unless the Spirit of God enable thee thereunto. As it is supernatural, so it is gracious; for this floweth from the former: There is nothing in thee to deserve this establishing; as God's grace sanctifying found thee dead in thy sins, so his sealing and comforting findeth thee in a guilty despairing way: and therefore as God might leave every profane man to wallow in his lusts, and so let him perish; thus also might he forsake every guilty conscience under the burden of thy sins, and suffer thee to be a Cain, to be a Judas, even to fall from an hell here into an hell hereafter: So that not only by grace we are sanctified, but by grace we are healed. Bless God for any establishment of soul against fears and doubts, as well as for victory against any lusts: It is merely of Freegrace that we are thus sealed.  
In the next place, Secondly, we have the general nature of it, with the 
2. Of God's spirit.  efficient cause, The work of God's Spirit: It is true, in the Text it is said, That God doth seal us; and so whatsoever works there are, ad extra, from God to the creature, they are all common to the three Persons: yet there is a peculiar order and appropriation which the Scripture taketh notice of; So that it is made the work of the Father to send his Son into the world: It is made the work of the Son, to offer up himself a Sacrifice for our sins; And it is made the proper work of God's Spirit, to apply the benefits of Christ's death to our souls; therefore sanctification is attributed to the Spirit, so also consolation and sealing thereunto. Thus the Texts we mentioned formerly give all this work to the Spirit of God, as in an appropriated manner, doing this for us: It is not then of ourselves, or of our own power; that we can obtain this privilege, but it is wrought alone by God's Spirit: As we have no freewill to the grace of God, so neither to the comforts. God as he is called a God of all grace, so a God of all consolation: and Gal. 5. Joy is the fruit of God's Spirit, as well as Faith, Love, and Repentance are in other places attributed to God. But you will say, It may easily be granted, that a man being dead in sin, he needeth the mighty work of God's Spirit to raise him up, and to give spiritual life; but doth it follow, that he needeth the same spirit to establish and assure him of God's love? Yes, no doubt but that the same Spirit of God, which bringeth thee out of the gulf of thy lusts, must also out of the gulf of thy doubts and fears. It's as impossible for thee to have comfort of thyself, as grace of thyself; And therefore you see the Scripture speaking of this twofold operation of God's Spirit, as being necessary to antidote against our twofold corruption: and the grounds of this necessity of God's Spirit are these.  
First, The heart of a man is naturally opposite to any thing that is spiritual: 
Reason's why it is the spirit alone that thus sealeth 〈◊〉  Whatsoever is of God, though never so desirable in itself, yet meeting with our corrupt natures, it findeth opposition; therefore we cannot of ourselves any more receive the promises, though infinitely needing of them, than we can obey the commands: We cannot endure honey any more than gall; The way of Gospel-joy is contrary to a troubled heart, as well as Gospel-obedience to a secure carnal heart.  
Secondly, We need the Spirit of God to this sealing, because that which doth oppose this, is indeed nothing but the fruit of sin running down another channel: He that once lived in divers pleasures, did continually grieve the holy Spirit of God; Let this man find the guilt of sin; Let the Law wound and sting him, than he grieveth the comforting spirit of God by fears and doubts: No wonder then, if it must be God's Spirit only that sealeth, because that alone can remove the guilt within thee, that only can take off these objections, these discouragements that are upon the soul: As God raised an east-wind that suddenly delivered Pharaoh from those Locusts that molested him: (this was miraculous, none could do it but God) so it is the Spirit of God that alone can take off the heavy burden of sin upon thee: It is God's Spirit alone that can overrule thy conscience, that can pacify it, that can comfort it: It is the Spirit of Adoption that maketh us cry, Abba, Father; but more of this may come in afterwards.   

SERM. CXXXV.  
A further Discovery of the Spirits sealing the People of God.  2 COR. 1. 22. Who hath also sealed us. 
THe third particular in the Description of the Spirits sealing, cometh to 
This sealing of God's spirit is in the hearts of the sanctified.  be considered, and that is the subject thereof, which is twofold,  

1. Of Inhesion. And  
2. Of Predication.   
First, Of Inhesion; so it is said to be the work of God's Spirit upon the hearts of the godly. For after this manner the Scripture speaketh, He hath sent his Spirit into our hearts, Gal. 4. 6. And in this Text, He hath given the earnest of the Spirit in our hearts. By this expression is denoted that deep, radicated and full possession, which the Spirit of God hath upon the hearts of true believers. So that hereby is excluded that vanishing and superficial persuasion, which may be in a temporary believer, of his interest in Christ. As a temporary believer hath something like true faith, like true joy, and like true grace upon the soul: so he hath also something like this sealing, and like this assured persuasion upon his heart. Therefore as the former is much disputed, and it doth greatly exercise tender hearts, viz. How they may know when they are carried on in the work of sanctification, beyond those inchoate and imperfect workings, which an hypocrite may have: So this latter also doth cause great solicitude and care of spirit in many gracious souls. How shall they know their assurance is not a delusion, is not a false persuasion arising out of an inordinate love to their own selves? For the Devil doth not only transform himself into an Angel of light, as light is taken for holiness; but also as it is taken for comfort. Now amongst other characteristical differences, this is one, the persuasion of a godly man is more full, plenary and powerful. Even as sanctifying grace entereth efficaciously into the heart, so also doth this sealing grace; whereas what hypocrites feel is in a confused general and flashy way; neither is it drawn out upon permanent and enduring motives. Although doctrinal characters given by the most able Ministers of the Gospel, are not enough to make us find out this difference in ourselves, without a rectified constitution of the powers of the soul within, unless we attain to that qualification spoken of by the Apostle, Heb. 5. 14. who by reason of use or habit, or perfection, as the word may be rendered, have their senses exercised to discern between good and evil. This Text is much to be pressed upon you. For it is not every godly man at first that can separate the precious from the vile in his soul; but there must be an habitual use of the senses this way. Where mark also the Apostle attributeth to the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a metaphorical manner: That as the taste, when well constituted, is able to discern between bitter and sweet; the eye between white and black, the ear between what is melodious, and what is harsh and displeasing: Thus the soul of a godly man, being used to heavenly and spiritual things, can know what is of God, and what is of Satan, or of nature in him. For you must know, there may be four principles of operations in us.  
1. Nature, and that when polished with education, and moral principles, may appear very glorious.  
2. Satan, insinuating himself as a subtle Serpent, as an Angel of light, imitating the works of God, though he cannot efficaciously work the heart to any thing; all that he doth is by suggestion, and moving the imaginative and sensitive part of a man.  
3. There is the Spirit of God, and that worketh in us either in a common way by gifts and assistance, or by a sanctifying way. Now is there not required much spiritual skill and experience to discern which is which of all these? So that it is no wonder, if he require these senses to be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word from those who did exercise themselves in the Heathenish games, and that naked, thereby to fit and prepare themselves to be more agile, and expedite for that service. In this dispute therefore, inquire not only for doctrinal symptoms, and signs of this sealing of God's Spirit, but heartily pray for these exercised senses in spiritual things. The other subject is, the subject of predication, of whom it is affirmed, that they have this sealing of God's Spirit, and that is sanctified persons. We speak of adult persons; for it is plain, that infants, though they may be sanctified, yet because not having actual faith, they neither have this sealing. And if you ask, Have all the sanctified persons of God this sealing? Have none the sanctification of the Spirit, but they must also have the witnessing of the Spirit? I answer this Question, because of great practical importance, shall (God assisting) be handled by itself, after the description hath been explained. That which I shall here take notice of, is, That sanctification is necessarily presupposed to this sealing. A great Prince will not set his seal to dung, to make an impression there; neither will God to an heart unsanctified. For as in matter of Doctrine, God will not vouchsafe miracles to confirm that which is a lie; neither in practicals will the Spirit of God witness to that heart, which is not made holy. For indeed it should witness a lie in such a case, informing such they are the sons of God, when indeed they are the children of the Devil. This order of God's Spirits first sanctifying, and then sealing is clear, Ephes. 1. 13. In whom after ye believed ye were sealed. Those eminent Divines, who defined faith to be assurance, making it the same with the sealing of God's spirit, are gravelled at this Text, and therefore make this Objection, If faith be assurance, be the sealing, how doth the Text say, After we believed, we were sealed. To this therefore Piscator answereth, not yielding that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be rendered, Having believed, as of a thing past, but believing, as in the present: but there is too much forcing in this interpretation. Others, they consider of faith, as it hath two parts, Illumination of mind, and fiducial assurance. Now (say they) the Apostle meaneth by faith, the former work of faith; and so the meaning is, After you were enlightened to know the truth, you were confirmed and assured: but that opinion making faith justifying to be an assurance, that Christ is mine, is justly refused. It is plain then, that when the Spirit of God hath in order of nature (for in time they may be both together) sanctified a man throughout, whereby he is made a new creature, than the Spirit of God, maketh this glorious stamp upon him, than he giveth him this seal, as an honourable privilege, whereby he may know himself to be the Lords. Even as in antiquity, none might have seals, but persons of honour and dignity. So that the natural and unregenerate person is to stand aloof off; thou hast nothing to do in this privilege; thou art not the man, whom the great King of Heaven and earth, doth purpose thus to honour.  
We proceed in the Description, and there we meet with the formal Nature of it, wherein it doth essentially consist with the object thereof. The Nature of 
4. It confirms and establisheth the heart.  it is, In confirming and establishing the heart of a man. For this is the chief and usual end of seals, to ratify a thing, and to make it no longer uncertain and doubtful: And to this property doth the Scripture chiefly attend. For whereas the soul, though sanctified; is apt to be in daily fears and doubts, about God's favour and grace towards it; it fluctuateth up and down, having no subsistency; the Spirit of God cometh and consolidateth the soul, enabling it to rest satisfied in this, that God is his God, that his sins are pardoned, that he is become a reconciled Father in Christ. And if you say, Why do we not need the Spirit of God to do this? Cannot we by our graces, by our repentance and holy life, sufficiently establish our own souls in peace? No, by no means; we need the Spirit of God to comfort, as you heard, as well as to sanctify; and that for these Reasons,  
First, It is very hard for a man, whose guilty conscience doth press him 
Reason's why we cannot confirm ourselves. 1.  and condemn him daily, telling him, that he hath deserved at God's hands to be eternally tormented in hell; not to think, because God may do thus, that therefore he will do so. In such terrors and affrights we look more to what we have deserved, we look more to what God may do, than what he will: we are naturally suspicious, and think the worst of God, even as we do to man. If we have offended a man greatly, and it lieth in his power to undo us, we are never quiet, we cannot but think, when ever the opportunity is, he will be avenged, and therefore we dare not trust him. Yea though we have given no just cause, if others have taken up an unkind spirit towards us, we expect nothing else from them, but our ruin, when it is in their power. Therefore for all Saul's tears and good works to David, yet he would never trust him. Now although there be no cause for us to have such suspicious thoughts about God; for he hath graciously promised that he will receive us: insomuch as not to believe him herein, is to give more credit to a man, whose words many times satisfy us, than to God, who is truth itself: yet the heart being guilty and full of fears doth work in this doubtful manner about God. How hard is it to bring the afflicted sinner to good persuasions about God, and that though by promises, and other ways God hath so abundantly provided against such distrust? Here then is the reason, why we need the sealing of God's Spirit, we cannot persuade ourselves but God will do what he may do, and what we have deserved. And  
A second Reason followeth upon the former, We can hardly be persuaded, that the great and good things which we stand in need of, God will ever bestow upon 
2.  us, who are so unworthy of them. Can a beggar's daughter be persuaded, that a great King will marry her? But here is a far greater disproportion. What will the great God of Heaven, so holy, so full of majesty, look graciously upon me, and not only forgive me my sins, but advance me to eternal glory? These things are very improbable. Shall Joseph be freed not only from the prison, but promoted to the greatest honour in the Land, next to the King? Who would have believed it? And thus it is here; the soul having low and humble thoughts of itself, cannot be persuaded, that the great God of Heaven will look upon such despicable wretches as they are.  
3. The way of evangelical confidence, with the comfortable effects thereof, are wholly supernatural. And therefore no wonder, if we need the Spirit of God 
3.  to help us therein. Not only holiness and grace is supernatural, but assurance and joy are likewise supernatural. As we cannot pray without the Spirit helping our infirmities; so neither are we able to call God Father. If faith in Christ, by which we are justified be supernatural, then also is the comfort and peace flowing from the knowledge thereof. As the Doctrine of the Gospel is by divine revelation, flesh and blood hath not revealed this unto us, that Christ is the Son of God: so neither can flesh and blood enable us to the persuasion of this Mediator, as loving me, and giving himself for me. Certainly, if it be the gift of God, to have a dogmatical faith, to be kept from heresy: it's no less to have this fiducial application with the sense thereof upon our souls. Wonder not then, if we make it the Spirits work to have this assurance.  
4. We need the Spirit to confirm us, because the flesh within us, is full of objections, 
4.  and bringeth many plausible arguments against it. Insomuch that what Bellarmine and other subtle Papists bring as Engines to demolish this foundation, are very suitable to the corrupt heart. For they think, the heart is very deceitful, there is much hypocrisy; I may think I do that for God, which I do for vainglory; that I am humbled for sin, when worldly motives only afflict me. Again, flesh doth doth suggest, there may be much unknown evil in thee, thy heart may be worse than thou takest it to be. Though the Sea seem calm sometimes, yet there are dangerous Rocks under the water: and thus though outwardly there may appear much tenderness, yet there may be a rock in the bottom. Furthermore, the flesh may suggest, Wilt thou be persuaded of God's favour to thee in particular? Is not this to enter into God's secrets? Is not this to climb up into Heaven in an arrogant manner? Yea, is not this the way to nourish security in thee, and make thee presume of God's favour, though thy iniquities be never so many and gross? Lastly, The flesh telleth thee of former sins, thou didst once wallow in, as also the present failings, that thy own soul doth frequently condemn thee for. Now are not these very plausible? Do they not importune to diffidence? And certainly these would overwhelm thee, did not the Spirit of God overcome all, and support thee against them. Yea  
5. We need the Spirit of God to seal us, because the Devil is very busy 
5.  and active in destroying this persuasion. He knoweth that those who enjoy this privilege, walk with joy, peace, thankfulness, with strength and activity in the ways of God; therefore to weaken them herein, that their graces may wither, he tempteth about their comforts, that they may wither: thus the Devil as he opposeth the Spirit of God in its holiness, called therefore the unclean spirit; so he doth also in its comforting effects, and therefore is called the tempter. Yea 2 Cor. 2. we read how active he was to have the incestuous person humbled for his sins, even swallowed up with too much sorrow. And do not many of God's people feel this experimentally? Do they not see they should sink and fall into all horror and despair, did not the Spirit of God support? Little do the natural men of the world apprehend what the agonies and spiritual conflicts are, which a tempted soul endureth in this case.  
Lastly, The Spirit of God must seal us, because this assurance is not obtained in 
6.  a natural way, as if we had perfectly obeyed the will of God, and therefore we merited pardon; but it is by the gracious promises of God made to a believer, though accompanied with infirmities. Indeed if it were thus, that we could purge out all sin from ourselves, and be perfect in every good work, than assurance would naturally follow: as the Saints in Heaven, because cleansed from all sin, cannot doubt of God's favour: but our establishment is more upon the promises of grace without us, than any thing that is within us; while we behold our own unworthiness, and are deeply humbled under it, yet even then are we enabled to assure ourselves of the grace of God towards us.   

SERM. CXXXVI.  
Of the Object, Manner and End of the Spirits sealing.  2 COR. 1. 22. Who hath also sealed us. 
THe next particular considerable in this Description of the Spirits sealing, 
The Spirit seals the promises of grace to a believer.  is the Object about which it is conversant, and that is said to be the Promises of Grace, as belonging to a sanctified person in particular; and herein doth the most express and efficacious effect of this sealing appear, that it particularizeth the Promises of grace; what is spoken generally, that it doth bring home in a peculiar manner to our own breast. What is it to hear of health, if it be not thy health? What of wealth, if not thy wealth? So what comfort is it to hear of a Christ, if not thy Christ? To know there are blessed and precious promises, if they do not belong to thee? Do not the Devils know in the general, that Christ is a Saviour, that there are excellent promises declared in the Word? But they are miserable and wretched howsoever, because not applicable unto them.  
We may therefore divide Faith according to the object thereof. 
The division of faith as to the object, it is 1. General.   
First, Into a general Faith, whereby we are carried out to believe the whole word of God upon a divine motive, whether it be the historical or comminatory part, as well as the promissory. Thus whatsoever is revealed in the Scripture, though it be but an appendix to any History, as that Saul's father had asses, though we cannot call it an Article of the faith, yet when sufficiently propounded to us, than not to believe, argueth a wicked, and an obstinate spirit, because we despise the authority of God, and his testimony in that particular, though but little.  
Secondly, There is a special Faith, and that I call, The work of God's 
2. Special.  grace (for all faith is the gift of God) whereby a man is enabled to believe the promissory part in the Scripture, whereby he believeth this truth, that Jesus Christ is a Saviour to those that believe in him. And this the Papists, yea and others too, make all the faith that is required of us; that this is it, which doth justify us; but very absurdly.  
Thirdly, There is a particular Faith, and that is, When the Spirit of 
3. Particular.  God doth enable us to receive Christ as our Christ, to apply the promises as belonging to us in particular. To say with Thomas, My Lord, my God: And with Paul, Galat. 2. Who loved me, and gave himself for me. Such a particular faith is not only possible, but a duty, of which much excellent and profitable Discourse might be made; but I forbear, because I am to treat of it (God assisting) upon another account. Therefore for the present, you are to know, that this work of God's Spirit in confirming and sealing of us, is especially manifested in this particular, and appropriating way of the promises of grace, as our portion. Therefore it is said to cause us to call God Father; which implieth, our peculiar interest and propriety in him. Do not then be discouraged from this Canaan, because of the Anakims that are in the way. Fear not to call God thy Father, though thou findest many discouragements within thee. The Devil would not have thee taste of this honey.  
But I proceed; and the next particular in the Description, is the Manner, 
How the Spirit seals, even by the means that God hath appointed.  how the Spirit of God cometh thus to witness unto us, how we come to be sealed, and that is said to be,  
First, By the means God hath appointed thereunto. This is very observable; for hereby this gracious work of God is differenced from all Enthusiastical delusions; or from those prophetical ecstasies, 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 God's Spirit, or immediate testimony within, saying to us, as sometimes a voice spoke to Christ, This is my beloved Son. 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 sins are forgiven thee. We are not to hearken to such Doctrines that may press 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 means 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 God's word. But how doth it thus persuade the soul? Not by any immediate testimony, but by these implanted arguments therein, as the holiness of the matter, the majesty of the style, etc. by which this undoubted persuasion is wrought in us. Thus it is in this work 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 think, that it is suitable to the workings of God's Spirit, that we should have a blind persuasion in us, whereby we are assured; only 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 means and ways whereby the holy Spirit doth thus 
Which means are either external, as 1. The Sacraments.  assure us? They are either External, or Internal. External are twofold:  
First, By the Sacraments in the right use of them, the Spirit of God doth assure us. Hence you heard, the Sacraments are called seals; neither may we think that Christ hath appointed these Ordinances in a barren, formal, and empty manner. No, God will accompany his own Ordinance to the right receiver; and therefore as truly, as he received the bread and wine, so truly is he also made partaker of Christ's 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 marks which 
2. By the marks of such to whom the promises belong.  are given of such, to whom the promises do belong. The Scripture doth not only declare the promises, but characterizeth the persons to whom they do infallibly belong. Insomuch that he who findeth, he doth truly believe 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 do 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 God's 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 persuade and assure us, not that they are a cause, or that we are 
Or else internal.  to put confidence in them, but by them as signs and effects of Gods gracious love, we come to be assured of the love itself: As by the Rainbow, we come to be assured, that God will not drown the world again.  
I shall not enlarge upon these, having had opportunity from some passages in this Chapter to speak thereunto.  
The first particular sign or mark by which the Spirit of God doth interest or seal unto, that I shall instance in, is, The sanctified and savoury 
The signs whereby we may know the spirit witnesss our interest in the promises. 1. The sanctified improvement of afflictions.  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 son of God, is afflicted by him: Insomuch that he who hath no chastisements, is to think that he is a bastard, and not a son. Now this is not to be understood of afflictions themselves merely as so, but as sanctified, as working to our spiritual good. And when they have this blessed fruit, it is as comfortable an argument, to be assured of God's 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 Son, 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. Do not fly from them with fear, as Moses from his Rod, when turned into a Serpent. For when these do work to thy spiritual good; when they are like fire to make the gold less drossy; when they are like winnowing, to purge the wheat from its chaff; then know, this is an assured testimony of God's favour. Thou needest not say, Who will go up into Heaven? What messenger will come immediately from God to persuade my soul of God's favour towards me? For the testimony is on earth, it is near thee, do not cast thy eyes from it.  
Secondly, A second sign or means, by which we come to this sealing, is, The observation and experience of God's gracious presence in us, and with 
2. The experience of God's gracious presence with us.  us, whereby we are preserved from some, and kept either from, or in such temptations, that might have undone us. When we find that grace accompanying of us, which David prayed for, Psalm 19 to keep us back from sinning. As the child 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 arms, as a Nurse doth her little child: so is he also inwardly fortified by inherent grace, to keep him in his ways 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 itself forth in these several effects; how often, when he is ready to go astray, the grace of God seeketh him out; how often grace prevented and excited him, else he had been swallowed up in such deep gulfs of sin; 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 the Rock followed the people of Israel in the wilderness to refresh them; this man may say, verily God is here, verily God is with me. 
3. The antecedent works of sanctification.   
Lastly, The Spirit of God doth give us Consolation, by the antecedent works of sanctification, Rom. 8. 9 If any man have not the Spirit of Christ, he is none of his. But the godly they have received the Spirit of God. And if the soul, which is the spirit of a man, manifest itself present in the body by its operations; shall we not much rather think, that the Spirit of Christ, where it dwelleth in a man, will make known itself? Shall we have these coals of fire in our bosom, and not perceive them?  
Now there is an order in the works of God's Spirit, which we also must attend unto, and not think to have one before the other. The order is this, the Spirit of God doth  
1. Enlighten the mind.  
2. It doth sanctify the will and affections.  
3. It doth witness and seal to us these blessed effects. To look therefore for consolation before sanctification, is preposterous. Oh how happy is it, when the child of God earnestly seeketh after all these effects upon his soul, and that in the order God hath appointed! These few qualifications may suffice; by these and the like the Spirit of God doth confirm. Only you must know, these do but objectively offer themselves, if the Spirit of God doth not rightly constitute our inward man, and enable us, all these blessed effects may be upon our souls, and yet we be disconsolate, as if we had them not. Even as there may be pleasant flowers in a garden, yet if we have not light, we cannot see them. So that the cause of assurance is more from the Spirit of God efficiently establishing the heart, than from these qualifications, which do objectively only declare themselves: Even as in faith dogmatically assenting to divine truths, the work of God's Spirit is more upon the understanding, giving firmness and steadfast adhesion, than upon the motives of credibility in the truths themselves. But what is necessary to a fuller clearing of this, will upon another occasion be considered. 
Of the end of the spirits sealing, even that we might live godly and thankfully.   
I proceed to the last thing in this Description, and that is, the final cause, which is, That under the sense of this we might live boldly, etc. I say, under this sense. For this sealing of God's Spirit, doth make such a divine impression upon the soul, that we feel it, and perceive it not indeed bodily, as we do the fire that burneth, but rationally and spiritually in our inward man. So that not only grace is from God's Spirit; but the experimental feeling of it, is likewise from the same. Hence it is not to be called an humane, but divine sense. For a gracious constitution is required to feel what is grace, and to discern the effects thereof. But I hasten.  
This sense and apprehension of Gods sealing being thus experimentally in us, we find a threefold advantage thereby.  
First, We walk boldly, confidently: Insomuch that we can cry Father, Ephes. 3. 12. We have boldness and access with confidence. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are able to speak any thing in the presence of God; whereas in fears and doubts our prayers are interrupted, we question whether we may say this or that.  
Secondly, Hereby we walk comfortably: Yea, it is called, Joy unspeakable, 1 Pet. 1. 8. and Rom. 14. 17. Peace and joy in the Holy Ghost. The Kingdom of God is there said to consist in this. Alas, how contrary do the people of God walk to this Text, for want of sealing, as if godliness lay in doubts, in fears, and dejections of spirit? Surely the people of God are to bewail their ignorance and low principles in these things. Thou makest thyself to be like an heir under age, as the Apostle alludeth, Gal. 4. 1. and so not differing from a servant; whereas the Gospel-light and Evangelical principles set home by the Spirit of adoption, should fill thee with liberty and exceeding great joy.  
Lastly, Hereby we also live thankfully, never satisfying ourselves with admiring, and commending the unspeakable and unsearchable riches of God's grace. Two great gulfs the Spirit of God hath delivered thee out of; the sinful lusts and corruptions thou didst once wallow in; and the slavish, sad, tormenting fears thou wast once almost overwhelmed with. Oh what cause is here of thankfulness! How sorry art thou that thou art no more enlarged? That thou hast but one heart, and one tongue to be exercised in this matter? And the aggravation of all this is, that we may be thus bold, joyful and thankful, notwithstanding all discouragements to the contrary; for they are many and dreadful. How many failings within? How many temptations without? What fiery darts from Satan? And yet a sealed Christian is able to look upon these with as much joy, as the Israelites did upon the Egyptian carcases, that lay dead upon the Seashore. But if God should let open these floodgates upon the most sanctified person, he would be immediately swallowed up with them, as Dathan and Abiram were suddenly in the earth. And then  
Lastly, You have the term till which this sealing shall last, and that is, Till we are made happy completely in Heaven. So Ephes. 4. 30. We are sealed, till the day of redemption. This way of faith and assurance will then cease, it will be turned into the immediate vision and fruition of God: Then there will be no fears, no doubts, any more than lusts and corruptions. How merciful then is God, that giveth us such manna in the wilderness, which will cease when we come into Canaan?   

SERM. CXXXVII.  
Whether all the People of God are his Sealed ones?  2 COR. 1. 21. Who hath also sealed us. 
THe nature of this sealing being largely described, I shall conclude with an answer to that Question, Whether all sanctified ones are Gods sealed 
Whether all God's people be his sealed ones.  ones? for it might seem to be true of all, seeing the Apostle speaketh universally in the person of believers, who hath sealed us; and Eph. 1. 13. those that believed were sealed: there is no difference made, neither are any exempted. And not only by Scripture, but by the testimony of many learned Protestants it should also seem so, especially of such who defined faith to be an assurance; for then, if no assurance, no faith. To this purpose Calvin seemeth to speak on this very Text, which Stapleten looketh upon as depraving the meaning of the Apostle. Whosoever saith Calvin, hath not the spirit of God a witness within him, so that he can say Amen to God calling him to the certain hope of salvation; he doth falso Christianum nomen obtendere, pretend only to a Christian name; not being so indeed. To the same sense also in his Institutions, lib. 3. cap. 2. par. 16. Vere fidelis non est, etc. he is not truly a believer who is not persuaded with a solid persuasion, that God is a propitious and reconciled Father to him, whereby he doth promise to himself all things from his bounty. By these passages you would think, that unless a man hath this assurance that he is not truly godly, yea, that the very difference between an hypocrite and a true believer lieth in this particular about a solid persuasion of God's 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 find such supports of soul, that they walk with much peace and comfort; but to say that they have ordinarily this sealing of God's 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 satisfy the doubting soul in this Point.  
And first, You are to know, That this privilege of sealing is spoken of in the 
1. It belongs to all the godly.  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 special revelation, as Paul, and other eminent Saints, although we grant, that whosoever hath this sealing, hath it by a special revelation, but not in the Popish sense. that is, the Spirit of God doth in a special manner evidence unto a believer, 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 forementioned, but that also Gal. 4. 6. doth demonstrate this truth; Because year Sons. he hath sent the Spirit of Adoption into your hearts: Because you are Sons, 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 Sons of God. You are not then to think that this admirable favour is destined only for some choice servants of God: No, this sceptre is held out to every believer, such honourall his Saints may have.  
But yet in the second place, It is no wonder, if the primitive Christians, who 
2. Primitive Christians did more partake of it then Christians do vow.  lived in the Apostelical days, did partake of it more powerfully and plentifully than believers generally do in this latter age. The Apostle in his Epistles might speak of this sealing as partaked of by all, because then believers had a greater measure, not only of extraordinary gifts (many of them I mean) but also of the sanctifying graces of God's spirit; They lived up to higher degrees of fervency, of zeal, of heavenly-mindedness, then ordinari y we do. Again, their conversion was more eminent and remarkable, and that by the Apostolical Ministry, which was accompanied by signs and wonderful miracles; so that as their dogmatic faith had greater means to heighten it then ours, so likewise their salvifical and special faith. They were wonderfully coverted from Gentilism, both from idolatry and profaneness, whereby their change was the greater, and so were more sensible of God's Spirit working upon them. Lastly, They were exposed to great persecutions, they lived under constant tribulations, there were no outward encouragements for them. Now its God's way to vouchsafe this inward comfort and peace most to those that are bereft of all outward. Thus the Martyrs even in these latter days, did in a great measure enjoy this Sealing of God's 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 days there were many hypocrites, and several temporary believers, who had only vanishing apprehensions in these great things, not solid persuasions.  
Thirdly, Although this sealing be propounded in the Scripture as common to 
3. It is not so necessary to happiness as sanctification.  all, yet it is not of the same absolute connexion with eternal happiness, as sanctification is, without holiness 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 holiness. It is not said, Thou shalt not be saved, unless thou have this; for if it were so, than many of God's 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 temporal mercy, and yet not so high as an absolute spiritual mercy to salvation; it is to be reckoned in the number of such mercies that are spiritual, 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 believers should be equally godly: but they are distributed according to the wisdom of God. Thus it is also in this matter of sealing.  
Hence in the fourth place, Sealing doth not follow sanctification as a natural, 
4. Sealing doth not follow sanctification of necessity, but by God's appointment.  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 aptness and fitness, for sealing to follow sanctifying. Hence it is commonly God's way, to make one follow the other, but yet this chain may sometime be broken; if God sometimes hinder natural agents from their effects, as when the fire did not burn the bodies of the three Worthies. No wonder, if in mere positive and instituted ways 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 far from casting out tormenting fea●, th●● their slavish fears do cast out Evangelical love. But how may this honeycomb cease to drop? how may this Conduit of wine come to 
How may this sealing be stopped. 1. On God's part, for reasons known to himself.  be stopped? I answer.  
First, On God's part, for some special and peculiar reasons not known to us always. The Lord hath wis● and just reasons to leave his people in darkness; To bring them into the Whale's belly, as it were, out of which they cannot find any escape. It was thus with Christ his only begotten Son, that he might accompish the bitter work of redemption for us, he was left to those strong agonies and fears, the Scripture speaketh of; he had not consolation nor joy, when he cried out, My God, My God, why hast thou forsaken 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 in his heart, in somuch that an Angel was sent to comfort him. This might make us wonder, that God should not spare his own Son, but it was necessary for our redemption: for as he could not have wrought our reconciliation for us, unless he had a passable body that could suffer death; so neither unless he had a suffering soul by fears and grief, though all without sin. It was Jobs case likewise to be without sealing, for he could have no comfort in his heart, while he complained, the Arrows of the Almighty did stick fast in him; while he was terrified with dreams and visions in the night. Thus the Lord still doth exercise his sovereignty therein, he withdraweth the light of his favour from many choice sanctified ones; They wander in a wilderness, their lives are a burden to them, they cannot meet God in any ordinance, as if they were become like so many rejected Saul's, when yet the favour of the Lord is exceeding great to them, only they perceive it not.  
But than secondly, On our part many times, yea, too often when the cause is; 
2. On our part  that we have not this sealing. We may thank ourselves for bloaching the Paper so, that no comfortable thing can be written upon it. I shall instance in one or two ways, how we come to keep off this sealing.  
And the first is. by falling into some grievous and gross sins; if such do 
1. By falling into gross sins.  drive away the natural peace of a mere natural conscience, as is plain in heathens, how much more the supernatural peace of a tender enlightened conscience? David's penitential Psalm 51. doth fully speak to this; he there complaineth of his broken bones, he prayeth to have joy restored to him; all which argueth, that by sin he had lost all comfortable enjoyment of God; That he was in a chaos and dark confusion: and truly if there were no hell, no damnation to threaten the people of God with, to keep them from gross sins: This of God's iron turnace to be cast into, is enough to make our hearts tremble. Oh the woeful condition that godly manis in, who in stead of the spirit of Adoption he once enjoyed, is now delivered up to Satan, to be under his fears, his black temptations; No outward comfort in the world can then give him a drop of case. Oh then come not near any gross sins, fly from the appearance of it, for this sealing cannot consist with that.  
Secondly, Any careless and remiss walking, though we do not fall into 
2. Careless walking.  gross sins, is enough to put this Sun into an Eclipse: Any angry and bitter words to another will do it; Any loose and wanton discourse may bring thee into this deep dungeon: For so you may see, Eph. 4. 30. Grieve not the spirit by which year sealed. But how is that done? for so you may see the verse before, by corrupt communications, by unsavoury, graceless words: and then see the subsequent Verse; Let all bitterness, all wrath and anger be put away. Dost thou then complain thou hast not this sealing? how can it be otherwise? How many frothy, foolish speeches hast thou? How many angry, bitter words come from thee? If you hereby grieve God's spirit, no wonder that he leave thee to thy grief.  
Thirdly, By any inward security, and secret self-confidence, we may deprive 
3. Self-confidence.  ourselves of this sealing. For seeing this is a Gospel-privi edge, a ray from the Sun of righteousness, it is only conveyed in an Evangelicall method: Now all Gospel-dispensations are to the broken in heart, to the poor in spirit, to the humbled sinner, renouncing all righteousness and worth of our own; so that as it is in the work of sanctification, no sooner hath a man any secret confidence in his own power, but sanctifying grace in some measure leaveth him: As we see in Peter, when he said, Though all men should for sake Christ, yet he would not. Thus it is also in the way of consolation, no sooner doth a man begin to be lifted up within, because he hath these comfortable refreshments, but presently they are substrated from us. Thus David did but say, his mountain was established that he should not be moved; and immediately God hid his face, and he was troubled, Psa. 30. 6, 7. Therefore that man who would enjoy this desirable privilege, must walk with a tender, humble, and yet an Evangelicall, fiducial frame of heart.  
Fourthly, When we speak of Gods sealing, you must rightly understand the 
4. This sealing doth not exclude all doubts.  meaning of it; It is not as if thereby such a certainty were wrought in the soul, that it doth exclude all fears and doubts. No, that is a proper privilege to heaven: as the flesh lusteth against the spirit in matter of sanctification, so it doth also in consolation. As therefore when the spirit of God sanctifieth on the spirits part, grace is pure and perfect, but on the subjects part which doth receive it; so it hath much dross and imperfection cleaving to it. Thus it is also in this sealing, though the testimony and witness on the spirits part be infaliible and undoubted; yet as we receive it, so there is much unbeleef and doubting adhering to us. This sealing therefore, and many fears and doubts may consist together, because it is not absolutely predominant and prevalent; only here is a conflict; we are to strive against these doubts, we are to pray against these fears, till the Lord cause light to arise out of this darkness: Therefore the godly may have this sealing, and yet not attend to it, nor perceive it, because the corruptions of our heart are most perceived by us, and we are so exercised by them, that we do not consider what the spirit of God doth witness at that time, This than maketh the godly think they have not this sealing at all, because they have it not with that dominion, as they desire to exclude all conflicts and troubles within; and so, as in respect of sanctification there is some grace under much corruption, so there is also this certainty under many fears. And if you say, that it is a contradiction, that a man should be assured, and doubt also. I answer, No, no more than that a man should be sanctified, and yet have some corruption in him, for they do not respect the same thing; Certainty ariseth from the Promises of God, set home by his spirit upon us; and fears arise from the sense and feeling of our own weaknesses. So that what the holy Apostle speaketh concerning the work of grace in him, with the oppositian thereunto, the good he would do he doth not, and he finds evil present with him. Thus it is here; the sealing, the assurance, the comfort he would have he cannot obtain, but the doubts and slavish fears which he hateth, they carry him away captive.  
Lastly, Suppose a godly man hath not this sealing, yet let him not limit God to 
5. They that have it not are to submit to God.  the times and seasons he would, but leave all to the merciful dispensation of a wise and righteous God. Thou hast not assurance, yet no more thou hast not perfect grace yet, thou hast not perfect holiness yet, but thou waitest upon the Lord till it be accomplished, and so do here. Oh but I am afraid I shall never have it, I shall die without it! that is more than thou knowest: how suddenly and graciously doth God use to rebuke these winds and waves, when we little think of it? yet know thy interest to heaven is not shaken: Thou wilt indeed want much comfort, but not thy title to heaven; Thou art as sure to go to heaven, as if thou wert assured of it: And withal remember, that the faith of dependence and recumbency upon Christ only, is more noble than assurance, in that thou givest God most glory. In this thy own interest is satisfied. And lastly know, that heaven is coming to thee, and thou going to it, when not only sin, but all fears shall be removed away; Thou shalt then dispute thy condition no more, thou shalt not then question thy graces, or God's grace to thee, but shall put on the Crown of glory, never to be molested, and disquieted any more.   

SERM. CXXXVIII.  
Of Grace, as it is the Earnest of Eternal Glory.  2 COR. 1. 22. And given the earnest of the Spirit in our hearts. 
THis is the third and last similitude, by which that gracious confirmation of believers in God's promises, is declared; and if we consider them relatively to the discourse precedent, we shall easily see, what great reason there is that the promises should not be only yea and Amen in themselves, but in bs also. Seeing we have this special work of God's spirit, anointing, sealing, and giving us an earnest of the things that are promised. Now, as you heard, though the same prividedge be meant under this threefold similitude, yet every one hath its proper notion; and therefore the earnest here spoken of may differ from sealing, thus: That the sealing of God's Spirit doth assure of us that which is already wrought in us, as seals confirm contracts that are already made (though hereby also is employed a certain continuance and perseverance in that state, which is sealed;) but the earnest spoken of in the text, doth principally relate to the future: So that whereas the child of God might object, what if I be sealed and assured for the present of my good condition, yet who knoweth what may fall out thereafter? I may apostatise, I may provoke God to leave me, and so this seal be as it were defaced. But though the word sealing doth also imply continuance, (for it is till the day of redemption) yet the word (earnest) doth more properly speak to that Objection; Thou hast the earnest given thee of that inheritance which shall be hereafter.  
So that in the words we may take notice of the mercy itself, the efficient cause of it, and the subject receiving it. The mercy itself is said to be an earnest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is used in two other places in the New Testament, as is to be showed. It is properly an Hebrew word, though from the Hebrews communicated to the Phoenicians, which being great Merchants brought it into Greece, so that the Grecians adopted it for their ordinary wood; yea, some Latinists, as Plautus and Terentius do use it; as Grotius on the place affirmeth. Varro speaketh of it, lib. 4. de ling. latinà. where he saith, the same money, for divers respects may be called does, merces, arrabo, and corollarium, and addeth, the word arrabo is brought from the Grecians; but Scaliger in his Notes upon the place correcteth him for that saying, Ne graecum verbum quidem sed merum Syriacum. The Hebrew root from whence it groweth, is gnarub, to mingle, and so by a metaphor it signifieth to buy and sell, to make contracts, and to assure them by earnests; because in this action, the buyer and the seller are as it were mingled together: Some have translated it pignus, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge, pignus; It is so called either à pugno, (say some) because the pledge is delivered by the hand, or else as Martinius Lexi. pignus from pago or pango, because in such covenants and contracts there is an agreement established. But Hierom of old, and others of late do no ways approve of rendering it a pledge, but an earnest; for there is this difference in the civil law, between arra and pignus, an earnest and a pledge: an earnest is part of the price that is to be paid down, and so goeth to make it up; but a pledge is given for security by the debtor to the creditor, and taken away again when the debt is paid. Now this metaphor doth no ways hold in this case, for God is not a debtor to us: when he giveth us his grace, he doth not borrow of us; neither when the promise is fulfiled, is this grace taken away; for in heaven grace is not abolished, but perfected. Indeed Aquinas upon the place maketh this Observation. That as a pledge must be (saith he) equivalently worth to the debt, so it is here; grace wrought in us, especially the Spirit of God bestowed upon us, is equivalent to glory. But that is false, that in our graces wrought by God's Spirit, there is an intrinsical condignity and equality to everlasting glory. It's therefore more proper and suitable to call it an earnest, which was commonly used two ways, either in civil commerce or matrimonial contracts, called therefore in the latter subarrhatio: The end and use of it was to secure the full payment of the debt, or fullfilling of any promise made; and in this sense it is true in the Text, God knowing our proneness to doubt about his promises, as also how uncertain and fearful we are, doth give us his grace here as a sure earnest of our eternal happiness. So that by this earnest, we are not to understand extraordinary and miraculatous gifts of God's Spirit; for many had them who yet never could enter into glory, but the special works of grace sanctifying. These are fitly called an earnest (though there be also some dissimilitudes as is to be showed) insomuch that he who findeth he hath grace here, may certainly conclude he shall have glory hereafter; for though there be some who hold, that some may have true faith, and yet totally fall off, and that only the elected believer shall persevere, yet that is built upon a sandy foundation.  
In the second place, you have the efficient cause of this, and that is the spirit of God; Some indeed make this by way of apposition: The earnest, which is the spirit; as if the spirit itself, both in this and the other Text, were the earnest, which may be received, provided, that by the spirit we mean not only the person of the spirit, but the gracious operations thereof; for the people of God partake of both, Eph. 1. 13. They are said to be sealed with that holy spirit of promise, called so, not because it is the spirit promised, for that is too frigid, though it be true; but because it is the spirit that doth apply the promises to the soul, and make us assured of them, as he is called the holy spirit, because he is the author of holiness: But then Eph. 4. 30. there we are said to be sealed by the spirit, denoting the spirit of God to be the efficient cause of it: So that it is a blasphemous wresting of the Scripture by a Socinian; when by the holy Ghost thus sealing unto us, is (saith he, Smal. disp. de promisso spiritus sancti.) meant no more than a sure hope of eternal life: He denieth the holy Ghost to be God, and a Person, it is only (saith he) a sure hope within us: but this is to confound this effect with the cause: faith, and love, and hope, are the effects of God's Spirit, they are not the spirit itself. So that from hence, viz. because the spirit of God doth seal us, we may gather a sure argument, that he is truly God, for the spirit is said to confirm us, and God is said to confirm us, whereby it is employed, that to confirm our hearts is a divine operation, as well as to sanctify it. It is true, how the spirit of God is God, and how it proceedeth from the Father and Son, cannot be comprehended by reason; It is enough that by faith we are to believe so, for no wonder the doctrine of the Trinity is inexplicable, seeing the nature of God is ineffable. To this purpose Austin having discoursed about the Trinity, concludeth, that he perceived only he had spoken something of God: Si autem dixi, non est hoc quod dicere volui hoc unde scio, nisi quia Deus ineffabilis est? Quod autem a me dictum est, si ineffabile esset, non esset dictum, ac per hoc ne ineffabilis quidem dicendus est Deus. quia & hoc cum dicitur, aliquid dicitur, & fit nescio quae pugna verborum, quoniam si illud est ineffabile quod dici non potest, non est ineffabile, quod velut ineffabile dici potest. De Doctrinâ Christianâ. lib. 1. But that by the way.  
Lastly, Here is the subject wherein, and that is said to be in our hearts: So that as God doth write his Law in our hearts; Thus he doth also infuse his comfort and assurance, which doth demonstrate the sovereign power of God over our hearts, he can make them holy when he pleaseth; he can comfort them when he pleaseth: No Potentate in the world can do thus: That heart of thine which is not in thy own power, which no man can tame, the grace of God can tame it, that heart which thou desirest may be filled with holiness and consolation; God alone can do it. The Observation is.  
That grace wrought in the heart is a sure earnest of glory hereafter. 
Grace is a sure earnest of glory.   
He that is holy here, must needs be happy hereafter. If thou canst find grace in thy soul, thou hast found the Pearl, thou mayst rejoice, not doubting but heaven will be thine hereafter. The people of God are not only to look upon grace as grace, but as it is an earnest of a greater happiness: yet how often do the children of God consider it without thiis respect? what courage, joy, and holy boldness would it work in thee, to think thou hast within thee that which assureth of eternal glory, as if thou wert already in heaven? This is a reviving truth, that grace is an earnest of glory, thou mindest grace as it subdueth thy corruptions, as it maketh thy heart to be carried out more holily and delightsomely to God, but then thou dost not attend to it as an earnest. There is a great deal of difference between a shilling as a single piece of money, and as an earnest, it may be of twenty pound more to come. Thus it is very much rejoicing to find grace at all in thy soul, as it is grace; but it doth much more rejoice as it is an earnest of more fullness. Adam had grace, the angels had grace, but grace was not given them, as part of an inheritance, for they fell from it,  
Let us consider two Texts of Scriptures, where we have this earnest spoken 
Places of Scripture where this earnest is spoken of. 1. 2 Cor. 5. 5.  of. The first is by our Apostle in this Epistle, cap. 5. 5. Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of his spirit. What is that self same thing he speaketh of? it is a groaning and an earnest desire after immortality; we would gladly be out of this burden here, and in heaven; yea, as we groan and desire, so we are assured and know, that when we shall die, we shall go to heaven. But now because these are things far above the power of nature, we naturally are afraid of death, we are unwilling to be taken from our relations, we have not such assurance of heaven. Therefore saith the Apostle, He that doth work us, frame and polish us, for this great thing it is God. We could never do it without his supernatural assistance: But then how doth God work this admirable frame of heart? it is by the earnest of his spirit; we have the beginnings of heaven already. So that as the Israelites by the bunches of raisins, had some foretaste of Canaan, so have believers some taste of heaven by what they feel already; and as Moses from Mount Pisgah could behold Canaan, though he did not enter into it: thus thou hast a sight of heaven, and an entrance into it by the grace begun in thee.  
The other Text is, Eph. 1. 14. where the Apostle having said, That we were sealed by the spirit of promise, he addeth, which is the earnest of our inheritance, 
2. Eph. 1. 14.  until the redemption of the purchased possession. We are not yet brought into heaven, into Canaan; We are yet in the wilderness, we meet with many dangers and temptations threatening us, that we shall never come there, but only this earnest doth assure us and satisfy us: So that as among the Israelites, an inheritance was not to be alienated from the Tribe, in the year of Jubilee it would return again to the true owner. Thus this inheritance of heaven will never be taken from thee. Thou mayst be in some dangers and fears of losing of it, by thy unwise carriage, but shalt not be deprived of it.  
Before we enlarge on this subject, it is good to take notice of the dissimilitude 
How grace and an earnest differ?  as well as the similitude; for though grace wrought in us be compared to an earnest in this respect, as it doth assure us of future glory, yet in other respects it greatly differeth from earnest among men.  
As in the first place, An earnest in bargains is to assure the buyer that giveth it as well as the seller, they mutually hereby are confirmed; so that the buyer 
1. An earnest assures both buyer and seller.  cannot honestly fly off any more than the seller: But now when the spirit of God worketh this earnest in us, it is only for our good, it is that we may be assured and confirmed. As for God, he doth it not to assure himself of us, but that we may be assured of him: Indeed by consequent this assureth us to God, for having this earnest we are preserved from Apostasy, but the chief end is to confirm our faith in God, that we may be able with Paul to triumph, because nothing shall separate us from the love of God in Christ. It is then Gods gracious goodness to condescend to us, he knoweth our temper, and our temptations; he seeth how one doubt ariseth up after another; he taketh notice how apt we are to perplex ourselves about the future, and therefore he giveth us this earnest, not for his own security, but ours: This is more than his mere promise, therefore the Civilians define an earnest to be a real security, in opposition to that which is verbal or conventionall only. God's promise is enough to secure us: but because we walk much according to sense, therefore he doth indulge thus far, as to work in us, while in this valley of tears, the beginnings of eternal glory hereafter. In which respect, we are already said to sit down with Christ in heavenly places, Eph. 2. 6. and certainly if to a godly man's sense and experience, the foretasting of heaven be so great and refreshing, what is heaven itself? If an earnest be so wonderful a matter, what is the possession and inheritance itself?  
Secondly, This heavenly earnest differeth from a worldly one, because amongst 
2. An earnest is done in a communitative way of justice.  men this is done in a commutative way of justice. There is a strict equality between the payment to be made, of which the earnest is part, and the thing purchased thereby: So that in humane contracts, an earnest is given as part of that payment which is equivalent to the thing purchased thereby. So that this whole way of commerce belongs to the common place of justice. Thus those who write de Jure and justitia, do under that treat, De pignoribus & hypothesis, but (alas) in this earnest God giveth us, here is no bargain, here is no justice, all is of freegrace; God doth bestow both the earnest and the whole sum, as it were, hereafter upon us freely. Both grace here, and glory hereafter, do alone proceed from the sole bounty and free-love of God. Insomuch that the child of God is both begotten, nourished and perfected by freegrace alone.  
Thirdly, There is another dissimilitude flowing from the former, for he who 
3. By an earnest a man intends to advantage himself.  giveth an earnest, intending thereby a full payment for something he would have, doth thereby purpose to advantage himself. He would not give an earnest, but because he needeth the thing he buyeth, and thereupon would profit himself; but it is far otherwise with God and us in this respect; God giveth us not this earnest, this grace, no nor glory hereafter, because he needeth us, but it is only for our good and consolation. It is true, that Christ gave no less than his own blood as a price to purchase us for a people to himself: But why was this? Was this to advantage himself? Was it such purchase as when men buy houses and lands to enrich themselves and their posterity? No, but only to do us good thereby; So that herein is the goodness of God exceedingly commended unto us, that both the purchasing of us, and giving us an earnest to secure us of future glory, all is from his own munificence. In all this we are unprofitable and useless as to him.  
Lastly, Here is this dissimilitude, and that is a great one; Amongst men when 
4. An earnest is oft lost.  the earnest is given, yet there is sometimes upon a just cause, and more often upon unjust grounds, a breaking of the bargain. They will lose the earnest rather than pay the whole sum; So that the Casuists dispute to whom the earnest in conscience belongs, if the covenant be not made good. Thus because man is a liar and deceitful, an earnest is not such security, that we may absolutely depend upon it: Men are mutable, and are apt to break their engagements, but it is far otherwise in this particular; God that hath given the earnest, is not as man to repent and to change his mind; No, this is given us on purpose to assure us that he will never alter: and if it be said, though God doth not alter, yet we may; We may abuse this earnest, yea, we may lose it, all which the Arminians plead. It is more fully to be cleared, that this earnest is to assure not only God to us, but us to God, whereby he will so preserve us, that nothing shall deprive us of eternal glory.   

SERM. CXXXIX.  
What is employed in Gods giving us the earnest of his Spirit?  2 COR. 1. 22. Who hath also given the earnest of the Spirit in our hearts. 
THe Spirit of God with the graces thereof (as we have heard) received and perceived by a believer, are a sure earnest of future glory.  
In the handling of which hitherto, we have only treated of the dissimilitude that is between this heavenly earnest, and an earnest amongst men: our work is now to show positively, wherein the resemblance doth consist, or what is comprehended in this metaphorical expression. 
What is employed in the earnest of God's Spirit. 1. God's will to bring us to salvation.   
And First, Hereby is declared Gods will and infallible purpose to bring us unto eternal glory; of which this grace received is an earnest. For (as you heard) it is not grace as grace, but grace as an earnest, that doth deserve an accent, as it were, upon it: The emphasis lieth in this. So that by these beginnings of God's Spirit upon me, I may unquestionably conclude my future glory. And this chrysostom upon the place doth well observe: He doth not (saith he) singly and barely call it the spirit, but an earnest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that from this thou mayst have boldness and confidence upon the whole, for if he did not intend to give thee all (saith he) he would not have given thee this earnest in vain, and so as to lose it. Thus Macarius also an holy Writer, from this similitude gathereth, that such who have this earnest may rejoice, and be as confident as if they were already crowned with glory, and reigning in heaven. Homil. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; oh then the unspeakable happiness of such who do find this earnest in their hearts! God would be found unfaithful, and to break his promise, if as he hath begun, so he should not also finish this work of grace in thee. So that the Arminian exception is very frivolous and absurd, saying, It is true, this is an earnest, but we may lose it: We may fall into such sins as shall wholly cast us out of the favour of God: for this earnest is given us on purpose, to assure us that God will so preserve us, and by his grace so guide us, that we shall never fall out of this ark into the waters. What comfort and encouragement were in this expression, if it did denote no more than a conditional security; No, it is a positive and absolute security. Therefore that learned Vossius was under some temptation surely, when he wrote that Pelagian History; for in that he hath this passage, where speaking of some Ancients, who from the metaphor of an anchor and earnest conclude the certainty of eternal life, glosseth after this manner, Histor. Pelag. lib. 6. Thes. 13. Certos nos dicunt, quamdiu habemus arrhabonem spiritus sancti sed arrhabonem hunc siquis abjiciat, hinc certitudinem simul salutis amittere: We are certain of eternal life, as long as we have this anchor, this earnest; but if we lose it, we lose our certainty also of salvation. How inexcusable is this, though some learned men, great friends to that excellent Author say, that he promised to review that History of Pelagian heresy in time? For therefore is this earnest given us to take away our fears about the future: Whereas in their sense we must needs be as uncertain as before; and besides this earnest would need another earnest, and so in infinitum. The Scripture then by calling it an earnest would hereby inform us of God's will, that he who hath given us the first-fruits will in time also give us the lump or harvest itself: he will so preserve us, that not only any thing without, as the devil and the world, but also any thing within us, our own hearts, our own lusts shall not betray us, and become our destruction: and certanily that reason of Chrysostowe, which is also grounded upon the Scripture, is among others very remarkable. If God of his freegrace did (while enemies) convert us, and bestow his spirit as an earnest upon us, will he not much rather do it for us, since he hath received us into his friendship? To this purpose the Apostle also argueth very strongly, Rom. 5. 9, 10. While we were yet sinners, Christ died for us, much more than being now justified by his blood, shall we be saved from wrath through him: for if when we were enemies we were reconciled by death of his Son, much more being reconciled, we shall be saved by his lise. If then God hath done the greater, will he not do the less? when we wallowed in our lusts, when we tumbled in our filth, even than the grace of God did speak unto us to live, even than it did put comeliness and beauty upon us, and shall he not much more do it since he hath made us his own? So that the same grace of God which received us, though unworthy, will preserve us, though unworthy: and as our rebellious heart did not finally withstand converting grace, but was overcome by it, so will the grace of perseverance watch over us, that this earnest shall not be totally lost. For this end we have many glorious promises to encourage us in this particular; we must not then look upon our own dead womb, but the power and promise of God, concluding by this, Lord, I know thy will is, that I shall be saved, by this I am persuaded, that nothing, no, not I myself, shall separate myself from thy love, for thy grace will always prevent my will.  
Secondly, In that it is called an earnest, there is employed, that grace here and 
2. That grace and glory are of the same nature.  glory hereafter are of the same nature; that they differ only gradually: Even as in an earnest amongst men, that is part of the full payment, and of the same nature with it. Thus grace is nothing but glory begun, and glory grace perfected; for which cause it is called glory, 2 Cor. 3. 18. We are changed into the same image from glory to glory, that is, from grace to grace, till we come to inhabit glory: For which cause also the Apostle compareth our state of grace here to the state of a child, and that of glory hereafter to a virile estate, 1 Cor. 13. Now as a child differeth from himself when made a man but gradually, he is the same individual person still. Thus it is here, thy grace will not be abolished thou hast here, but perfected: We do but think and understand in heavenly things as children only; comparatively to what shall be done in heaven. Even as these individual bodies shall put on immortality and incorruptibility: They shall not be new bodies, but changed bodies. It is true, there are some graces which suppose an imperfection in the subject, while he is here in the way, at least in their actings, and so far as there is imperfection, it shall be abolished: as 1 Cor 13. Thus saith, as it justifieth, as it is opposed to vision, and hope as opposed to enjoying; repentance likewise as it is sorrow for sin, and patience which supposeth afflictions. These things cannot be put forth in heaven, but probably the habits of these graces may continue there, as being an ornament and perfection of the soul; it being extrinsical only, and by accident, that the occasion of the exercise of those graces is removed, Hence (some say) but not probably, that the Spirit of God is a pledge in respect of faith and hope, because they shall cease, but an earnest in respect of charity, which abideth for ever. Salmeron in loc. No wonder then if grace be an earnest of glory, seeing they are the same thing in nature, and differ only as perfect and imperfect; yet when we say, that grace is only glory begun, that must be understood in a sound sense: for some of the Papists make an inward condignity between grace and glory: we are not then to think, that grace of itself would in a natural and necessary way spring up into glory, as an Acorn would (in a physical manner) breed up into an Oak, being seminally and causally contained in it. No, but in a moral sense, by the gracious appointment and order of God; grace is glory begun, otherwise such is the imperfection and dross that is in our grace's while in this life, that when we have arrived to the highest pitch, we might justly be deprived of glory. Grace in the Apostate Angels formerly, was not glory seminally and radically, for than they had not miss it: But if we do now regard the covenant of God's grace, he hath so appointed it, that whosoever hath grace here, that shall be preserved and kept so faithfully, that it shall be perfected into glory hereafter. And thus the earnest is of the same nature with the full payment itself.  
Thirdly and lastly, This similitude doth not only declare God's purpose and 
3. That heaven shall as certainly be ours as if we were already in it.  effectual will concerning us, but it is also to assure and persuade us of heaven, as if we were already in it: and this is indeed one of the main ends of this similitude. God will by this inform us of the transcendent excellency of the covenant of grace above that of works, which he made with Adam; Thus our Saviour saith, Joh. 5. 24. He that believeth is passed from death to life, he is already, and therefore is sure of everlasting happiness; so that in this similitude there is not only the perseverance of the Saints denoted, but also their assurance and certain persuasion of it. And the truth is, great is the necessity of this doctrine; for while a godly man looketh upon what is to come, he seeth such a terrible wilderness he is to go through, such a Red Sea to pass over, such Anakims in the way to be destroyed, that had he not this certain persuasion, that he shall overcome all these difficulties, and that God would daily hold him in his arms of grace, that he shall not fall, his doubts and fears would wholly dishearten him. And thus much is comprehended in the metaphor of an earnest. It is not my purpose at this time to launch into that ocean of the doctrine of perseverance, as also the certainty of it. I shall therefore amplify this doctrine, with some few propositions, and so conclude it; for the excellency and comfortableness of it will not let us wholly pass it by: This precious flower can be found only in the paradise of the Scripture; Therefore Austin was weary of Platonical Books, because they had not these excellent things in them, the Scripture hath, whereof this arra spiritus, the earnest of the spirit is one he instanceth in, lib. confess. cap. 7.  
As first, We must know, that comfort of perseverance is only improved by 
1. The comfort of perseverance is only to be improved by those that are certain of the work of grace in them.  those, that are certain of the present work of grace in their souls. He that findeth grace for the present in his soul, may undoubtedly conclude of his salvation hereafter; but if a Christian do lie in doubts, whether he hath grace or no, this doctrine will not be as the honeycomb to him, for he hath not laid the foundation that this must be built upon: but if his thoughts about the present work of grace be hopeful only in him, than also are his thoughts about perseverance hopeful only: He may have some comfort, but not such a certainty as the Scripture propoundeth: Neither can he use those triumphing expressions of holy confidence, which Paul Rom. 8. speaketh not of himself, by any peculiar revelation, but of all the children of God, that nothing shall separate him from the love of God in Christ.  
Secondly, There are some Doctors and Teachers, who make the certainty 
2. There are divers opinions concerning this nearness.  of our present grace, and of perseverance therein, two distinct, yea, and separable things. They will grant that a man may be certain of the present grace he hath, but then they deny he is to be certain that he shall continue and persevere in this; for they affirm, that a man may have true grace, and yet totally and finally fall from it; others say, that a man may have grace, and not be elected, and such may lose it, but he that hath true grace and elected, that man shall never lose his interest in heaven: Nay, some of these Teachers do not only deny any such certainty of perseverance in our present grace either ordinarily possible or necessary. But say such a certainty would be very dangerous and destructive to all vigilancy and carefulness in an holy life; for what a man is assured of, he cannot fear he shall lose, let him live how he will; but this upon another account is in time to be more largely debated. Therefore for the present I only add this third Proposition, viz.  
That the certainty which the godly have, is not such an absolute abstracted one, 
3. Certainty of perseverance doth not exclude means.  as that it doth not include the means leading to salvation, but rather doth necessarily connote them. Insomuch that if any godly man should be left to such a desperate frame of heart, as to say, I am sure of heaven, let me fall into the most abominable impieties that are, these shall not hinder salvation; such an one would certainly be damned: but that is not to be supposed, that such who have the true seed of grace, will ever be given up to such a profane spirit. The certainty then that a believer hath, is in the use of means to attain their desired end; So that it's like, the assurance that Paul had concerning the preservation God would vouch safe to all his fellow-passengers in the ship with him, which yet did relate to the necessary use of means, as Paul exhorteth them; or like that of Hezckiah, to whom God promised the addition of fifteen years longer to his life. Now he was assured of this, God could not lie, yet he did not neglect to eat and drink; he knew Gods promise employed the use of the means, so that the adversaries to this Truth do fully mistake, when they say, we preach such a certainty of perseverance, that though a man fall into any enormous crimes, yet he shall enjoy this still: This is oppositum in apposito to suppose, that if fire be water, it will refrigerate.  
Fourthly, We are further to distinguish of a twofold certainty in this matter of 
4. This certainty is either 1. dogmatic, or  salvation and perseverance in the way therein. The first I call a dogmatic certainty, and that is when a man is fully convinced out of the Scripture of this truth in the general, that whosoever hath once had true grace, shall never fall from it, but certainly shall be saved; and he that hath this, differeth from those corrupt and erroneous Teachers that affirm the contrary, as the Arminians and their complyers in this respect: for there is no more reason to doubt of this doctrinal point, than others that are maintained by the Orthodox against that party; so that there is no more reason to make this a problematical point, wherein learned men may descent from one another, than any other in the Arminian controversies. But 2. there is a personal or reflexive certainty; 
2. Personal.  and that is when a man doth not only believe this position as a truth, that he who hath true grace cannot fall from it, but also is persuaded, that he hath true grace in his own heart, and therefore that he is built upon such a rock, that no storms or tempests shall be able to overthrow him, and this is that every godly man is to press after: This text is a special furtherance in this work, for the spirits feeling persuadeth of the grace already wrought in us, and the earnest doth assure us of that which is to come. If you ask, what grounds there are, why 
Reason's why they who have this earnest cannot fall away. 1.  he who finds grace in himself may thus conclude infallibly for heaven hereafter? I shall amongst many give three only, which is such a threefold cord that can never be broken.  
As first, That all true grace is the proper effect of predestination; so that whosoever is effectually called in time, is thereby declared to be predestinated before the world began. Thus the Apostle, Rom. 8 30. whom he did predestinate, he called; and those he justifieth, and those he glorifieth. You see it's a chain of Gods making, and so cannot be dissolved; therefore Tit. 1. 1. it's called the faith of Gods elect: so Eph. 1. 4. he hath chosen us before the foundation of the world, that we should be holy. We see then, that holiness and true faith is proper to the elect only, and therefore to distinguish of a twofold Sonship of God; some by present grace only, and some by election also, and that there are persevering sons and apostatising, wherein election maketh the difference (which opinion some attribute to Austin) is wholly inconsistent with Scripture, and Austin himself in other places, if that were his opinion. The godly then are to look upon the grace of God wrought in them as the effect of God's immutable and unchangeable love, which will certainly obtain its end.  
Secondly, Their certainty of salvation, and so of perseverance therein, is 
2.  built upon the many promises of God, which are made to this very end, as that famous one, Jer. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good, but will put my fear in their hearts that they shall not depart from me. What can be more pregnant than this? God covenants he will not turn from them; and withal to put such fear in their hearts that they shall not turn from him. So also Phil. 1. 6. being confident of this very thing, that he who hath begun a good work in you will also finish it. His confidence was not in them; for alas, we should prove the prodigals, and lose all; but it is in God's grace, and that because he had begun; for none shall say of him, he began to build, and could not finish: So that the wisdom, mercy, and glory of God is interested in our perseverance, and indeed if our sins should hinder him from continuance of his grace, why did they not from the beginning at first? were we not then objects of his displeasure? So that in our conversion the greatest work was done; then we had, as chrysostom saith upon the place, the beginning and root of what was to come.  
Lastly, The union that is between Christ and a believer being indissoluble, doth necessarily infer the certainty of his salvation, a member of Christ's body shall 
3.  not be taken from him, and thrown into hell; for from this union as their bodies shall necessarily rise to glory, so their souls also shall be prepared for the same.   

SERM. CXL.  
Of Swearing.  2 COR. 1. 23. Moreover I call God to record upon my soul, that to spare you, I came not as yet to Corinth. 
THe Apostle having made a short, but happy and admirable digression, occasioned from his discourse, vers. 17. about the calumny of levity and carnal reasonings, and motives concerning his promise to come to them, doth in this verse return to that matter again, plainly informing of them, that it was not any inconstancy or carnal respect in himself, that made him delay his coming; but the fault was wholly in themselves, they were not yet prepared for his coming, which for the greater confirmation and authority he doth attest, with a solemn and sacred Oath. It is true, chrysostom doth begin the second Chapter at this Text, and so the Syriack. Yea Beza saith, We ought to begin the second Chapter here. In which respect Calvin and Musculus comment upon it accordingly: but the matter is not worth a contest.  
In the words you may observe,  

1. An Oath. And  
2. The Matter of an Oath.   
1. The Oath is a very complete and perfect one, I call God to witness upon my soul.  
Of the Oath first. As for Pelagians and others, who affirm an Oath to be unlawful, under the Gospel at least, and that in these or the like expressions; Paul doth not swear, because he doth not use the Preposition per, or by, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, it's an absurdity afterwards to be refelled.  
The Oath in the Text is an Assertory Oath, wherein God is expressly called upon as a witness; and withal an Execration is added, Upon my soul, that is, Let God damn my soul, if it be not true: he doth not mention his soul, as part of the Oath, as if that were a witness as well as God; but he mentioneth it as a pawn or pledge; and so it is lawful to name some creatures that we love, or are dear to us, in an oath; not that we may swear by them, but as pledges. So that this Oath is both Assertory and Execratory; not that these make two distinct kinds of Oaths; for one doth necessarily imply the other: He that calleth upon God as a Witness, doth thereby imply him a Judge and an Avenger, if he swear falsely. Only I call it an Execratory Oath, as well as an Assertory, because the Execration is mentioned; whereas for the most part in Oaths it is not expressed.  
If you say, What reason or urgent necessity was here for Paul thus to make such a deliberate and solemn Oath?  
I answer, Very great. The adversaries of Paul did accuse him and traduce him for a vain and inconstant person, which hereby did redound to the dishonour of the Ministry, the hindrance of the Gospel, the destruction of Christ's Church; therefore it was necessary for him to take this Oath, That no carnal motive made him delay his promise, but a wise and spiritual consideration of their good. Thus at another time, speaking of his earnest affections to his brethren after the flesh, Rom. 9 1. he sweareth after this manner, I speak the truth in Christ, I lie not, my conscience also bearing witness in the Holy Ghost. So in this Epistle again, 2 Corinth. 11. 20. As the truth of Christ is in me. Rom. 1. 9 For God is my witness that I make mention of you always in my prayers. Gal. 1. 20. The things that I write unto you, behold, before God, I lie not.  
Thus you see by many instances, the holy Apostle making use of an Oath, but always upon necessary occasions for God's glory, and the edification of others. From whence observe,  
That it is lawful even under the Gospel, to swear after a right and godly manner, 
It is lawful under the Gospel to swear after a right manner upon necessary occasions.  upon necessary and urgent occasions.  
I say, under the Gospel; for some have granted it lawful under the Old Testament, as (they say) to circumcise, to sacrifice was; but under the Gospel, they hold it absolutely forbidden.  
So that the handling of this truth about swearing, or a lawful oath, is of great importance, both for doctrinal information against Pelagians, Socinians, some Anabaptists, who hold it unlawful under the Gospel: As also of direction, to know wherein an Oath doth consist; and whether many forms used commonly by people are oaths, or no. And then withal, it is of great practical use, if possible, to remove that ungodly and wicked custom of ordinary swearing, without any due consideration of the nature of an oath. For how general and epidemical is this sin? Old and young, yea little children can swear as soon as speak; rich and poor; yea men glory in their oaths, and deride at the strictness of such, who will be so precise, as to abstain from them. They look upon oaths as the glory of their speech, and becoming a Gentleman. But Solomon's description of a godly man will abide good, when such profane miscreants, shall lie for ever roaring in hell, 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 fruitful field we are ploughing up: but I shall not venture upon all the cases about Oaths, which would require a great volume; only limit myself to my Text, which containeth only an assertory Oath, not a promissory. And indeed because it is the most formal and express 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 run into extremes about an Oath.  
First, Such who out of a great reverence to God, and because every man's word should be as good and as firm as an Oath, have therefore wholly refused to use it. To such we shall prove the lawfulness of it; Yea the necessity and duty of it in some cases. On the other extreme are many profane and wretched men, who use these sacred Oaths in all ordinary discourse, vainly, irreverently; yea sometimes arise to such high impiety and wickedness, as not only to swear rashly and vainly, but also falsely, so as to forswear themselves, and become guilty of perjury; a sin so contrary to the light of nature, that Heathens have severely punished it. And God doth seldom let such perjured persons go unpunished in this world without some remarkable punishment. For that terrible threatening 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 falsely, 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 
What an oath is.  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 witness, for the confirmation of any thing in doubt or controversy. The Latins call it juramentum, or jusjurandum, which is all one, though some would make a difference; because that an Oath doth jus, or l●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 man's 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 bind their soul 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 withal it is observed, that the word to swear is used in Niphal, a passive voice, signifying thereby, that a man is not to swear, unless 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 witness.  
3. The Matter, which is doubtful 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 go 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 reverend 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 
1. It is a religious calling upon God.  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 vain. 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 swear 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 only, 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. Do you consider what an Oathis? Do you remember it is a solemn worship of God? If God were an Idol, yea a man, you could not more abuse and despise his holy Name than thou dost. Is this to worship God? Every oath should be with holy fear and trembling at the Majesty of God: But thou tramplest his honour profanely under thy foot. Judge ye, how profane you yourselves would think men to be, if they should be so vain and customary in other holy worship. Should a man take the holy Psalms, and sing them as idly, and as vainly, as he doth ordinary songs, would you not call such a man a profane man? Prayer also that is a worship of God, should a man in his prayer be no more reverend 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 Lord's Cup, and a Cup of Ale at the Alehouse; Would ye not gnash your teeth at such a man, as an atheistical person? And is it any less profaneness, when you make oaths, and your ordinary discourse all one? The very word Sacrament was taken from an Oath, as the learned show: What shall be done unto thee than 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 invocatiuè; practically, and by way of invocation: As for example; when I read this Text, I call God to witness upon my soul; while I do so, I do not swear; yet Paul when he expressed them, he did swear. For I only repeat them enuntiatively, and by recitation; I do not practically call upon God. Thus when a Magistrate, or any inferior Officer readeth a form of an Oath to him who shall swear, this reading of it doth not make him swear, because he doth it not by calling upon God.  
In the next place, There is the Form of this Oath, and that is, Calling upon God, as a witness. A twofold form we may speak of in an Oath, Internal, 
2. It is a calling upon God as a witness.  and that is, when God is called to witness: Or External, and that is a form of words. Of which in its time, because many Disputes are, whether such forms be Oaths or no? For the present, The Internal, is God called upon as a witness. Insomuch that all oaths made by creatures, or swearing by them, is utterly unlawful. For seeing to swear is (as you heard) a divine Worship, it must needs be Idolatry to give this worship to any other but God. Neither will the Popish distinction of swearing by a creature transitiuè, or relatiuè, with reference to God; and terminatiuè, or absolutè, be able to make escape from the jealousy of God in this matter, as is to be showed. Although not only Pagans and Papists, but even many Protestants, are guilty of this Idolatry, to swear by Saints and Angels, by creatures irrational, and rational. But woe be to such, because of their horrible offences in this kind! Now when we say, God is called upon as a witness; hereby is declared, That an Oath in its nature tends to the glory of God; for it is built upon this fundamental Article of Faith, That God hath an all-seeing eye, as also an avenging one, where men deal perfidiously, God is called as a witness, and so by consequence as a Judge. And in this an Oath differeth from a Vow. For though a Vow be also a religious worship of God, yet in that God is considered (as it were) a party, with whom we make a sacred promise; but in an Oath, we attend to God as a witness, as he that knoweth all things. And therefore how highly do these common swearers sin? For while they swear, they make use of his name, who knoweth all things, who observeth those very words and expressions at that time. Certainly this consideration of Gods witnessing at that time, should fill thee with much terror.  
In the third place, There is the Matter, and that is doubtful and controversal, 
3. It is in a doubtful matter.  Whether it be a thing past, present, or future. For an assertory Oath may be about future things; as if a man should swear the infallible event of such a thing, which yet he doth not promise to accomplish. This the Apostle showeth, when he calls an Oath, Heb. 6. 6, The end of a controversy. Therefore to use an Oath about manifest and evident things, is an abuse of the end of it. Had Adam continued in the state of innocency, there had been no need of Oaths, because there would have been no doubts, no controversies, there would have been no falsehood or injustice amongst men. But after sin came into the world, than man became sinful and false, as the Devil, that did deceive him. So that although Oaths are lawful in some cases, yet it is because of sin: they become necessary, because of man's transgression. And therefore Divines say well, That although an Oath be a worship of God, yet it is not as other worship is, of itself to be desired, and constantly exercised, as to pray unto God, and to praise God; but only it is to be desired propter aliud, supposing sin in man going before. Even as Physic is not in itself to be desired, but upon supposition of a disease; so that if mankind were as honest, faithful and righteous, as they ought to be, there would be no need of Oaths; and frequent use even of lawful and necessary Oaths, suppose a distempered Nation, even as continual use of Physicians, demonstrate a diseased people.  
Lastly, Here is the End of swearing, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the 
4. The end of it is for confirmation.  Apostle, (Hebrews 6. 6.) for confirmation; and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ne plus ultra of any controversy: not that always it doth confirm the truth. For how many ungodly and graceless persons do swear falsely? But in the nature of it it is for that end. It is true, your common swearers, they do so grossly abuse an Oath, that the end is wholly frustrated, no sober man giving them the more credit, because they swear: yea the more they swear, the more they suspect them for lying.   

SERM. CXLI.  
Of Oaths and several expressions used in Swearing.  2 COR. 1. 23. Moreover I call God to record upon my soul, etc. 
THe Definition and lawfulness of an Oath in necessary and urgent motives being declared, I shall proceed to answer some Cases or Questions, and that from the Description given. Only  
First, It is good to take notice, that there are these four things may be used to the confirmation of any thing that is said.  
The first is, A bare Affirmation, or Negation, according to that command, Let your communication be yea and nay.  
2. When we to this affirmation add an Asseveration or Attestation. Thus our Saviour many times, Verily, verily; which is not an oath, as learned men show against those, who have thought so: so when we say truly, or indeed, this is an asseveration.  
3. There is an Obtestation, and that cometh near to an Oath, but is not an Oath; and that is, when we do appeal (as it were) to the creatures, to witness such a thing, as Moses to affect the senseless Israelites, said, Hear, O Heavens, and hearken, O Earth. Thus Paul, (1 Tim. 5. 21.) I charge thee before God, and the Lord Jesus Christ, and the elect Angels. He doth not there swear, but use an Obtestation, and that not only before God, and Christ, but Angels also; for they are present with us, and bear witness of us.  
Lastly, There is an Oath, and that is, When we call upon God as a witness, to confirm what is spoken. I say, When we call upon him as a witness. For when there is a mere allegation of some Text of Scripture, to confirm a truth, there is a witness of God made use of, he is then brought as a witness; but it is not an Oath, because it is not by way of Invocation.  
In the next place, Oaths may either be completely and perfectly expressed, as here in the Text: Or else elliptically or defectively, which is very ordinary, If they enter into my rest; God do so to me, and more also. Many times the creature that is dear to us, we mention, as exposing it to God's curse, if we say not truth, and the name of God is not mentioned. This is good to be remembered, because many use execratory speeches, and think, because God is not named, here is no swearing, whereas they are terrible oaths, such are, Would I might never stir, would I might be hanged, etc. These are horrible execratory oaths, though God be not named.  
These two things premised, let us consider, What doubts may be raised from the forementioned definition of an Oath? And  
First, In that an Oath is said to be a religious calling upon God, it may be 
1. Whether words be necessary to an oath. Answ.  asked, Whether words be necessary to an oath? May it not be by other signs?  
The Answer is, That a man may swear mentally, and in his heart only, because God is a searcher of that, and knoweth every thing which moveth in us.  
And again, Dumb men, as Zacharias for instance, no doubt might have sworn by some signs he might make. Hence the Comical Poet, cited by Covarruvias and Grotius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a firm Oath, though I do but nod with my head. A man also may swear by writing; and thus the Apostles Oath is here in the Text by writing. Yea Austin's observation is, That he doth not remember, that ever the Apostle did swear any otherwise than in writing, not in speech or discourse, he delivered by mouth: And hereby an Oath is made more deliberate. If no men would swear, but first write it down, it would be a special means to stop much ungodly swearing.  
The second Question is, We define an Oath to be a religious calling upon 
2. Whether it be not lawful to swear by the creature.  God as a witness; Whether then it be not lawful to swear by the creature? What is more ordinary, not only amongst Papists, but Protestants also, than to swear by the light, by this bread, by their faith and truth; and these are creatures?  
To this it is answered,  
First, That the Papists (Covarruvias part. prima relect. de juram.) though 
Answ.  they hold an Oath to be a religious worship of God, yet they say, we may swear by creatures; but with this distinction, not absolutely and terminatively staying in them, but relatively to God, whose power and goodness is eminent in the creatures. But this is an empty distinction. For our Saviour doth absolutely prohibit to swear by the creatures (Matth. 5.) and the command is often, to swear by God alone; they are reproved also, who swear by God and Baal, God and Milchom. For although they were Idols, yet the reason of the prohibition is, because they are not Gods, and every creature is not a god; therefore it is not lawful to swear by any creature, neither terminatively nor transitively; for all is Idolatry, giving the worship due to God, unto the creature. It is true, though a man swear by the creature (which is unlawful) yet it is an Oath for all that, and doth oblige, as our Saviour informed against the Pharisees. Non te audit lapis loquentem, sed Deus te punit fallentem, saith Austin, speaking of the Heathenish custom, which was to hold a flint in their hands, while they did swear, saying, If I do deceive, let me be cast out of the City, as I throw away this stone. This they called swearing, Pexr Jovem lapidem. Therefore it is a foolish and senseless evasion of many, to say, they do not swear by God, they are but petty oaths (as is to be showed.) For here is the more Idolatry, when you swear by a creature: Is your Faith a God. Is your Troth a God? Is the Light and Bread you swear by a God? These oaths were usual amongst Heathens. Socrates, whether it was to deride the Heathens opinions about their gods, would swear by a Cock, and by a Dog. It cannot be denied, but that it might be, men at first out of a superstitious reverence to God, did forbear to swear by him; but herein they did more dishonour God, while they thought to honour him, which is always the fruit of superstition. Some Protestants indeed (Calvin and Peter Martyr) are said in some sense to allow swearing by creatures, as the symbols of God's presence and power: but that is not safe; and there is no creature, but in it the power and wisdom of God doth appear, so that then we might swear by every creature. God then only is to be sworn by; for he alone is the all-seeing witness of all that we do, and omnipotent to punish such as shall take his Name in vain. So that thou art not to think thou art clean from the dishonour of God, because thou swearest, but dost not name him.  
It is true, two ways learned men say, we may mention a creature in an Oath, though we do not swear by it. And 
How we may mention a creature in an oath, and not swear by it. Answ. 1.   
The first is, when we mention it as a pledge, in which we desire God would punish us, if we say not the truth. As here in the Text, Paul doth name his soul, though he doth not swear by it. And in this sense some excuse that speech of Joseph's, By the life of Pharaoh, Genes. 42. 15. For (say they) his meaning is, As dear as Pharaoh's life is unto me, which I would have God constantly preserve, it is thus and thus. Even as in the primitive times, though the Christians refused to swear, Per genium Imperatoris, yet they did swear per salutem, as that which was dear unto them. Although for that fact of Joseph, some say, it was his sin, and condemn him therein, as if by living in Pharaoh's Court, he had contracted this sinful custom.  
In the second place, it is lawful to mention a creature in an Oath, and 
Answ. 2.  not swear by it, When we make a collation, and comparison (as it were) between the truth of one thing, and another. As when David said to Jonathan, As the Lord liveth, and as thy soul liveth, there is but a step between me and death, 1 Samuel 10. 3. Thus Hannah said to Eli, O my Lord, as thy soul liveth, I am the woman that stood here praying, 1 Sam. 1. 26. Thus Abner said to Saul, when he asked him, Whose son David was? he answered, As thy soul liveth, O King, I cannot tell, 1 Sam. 17. 55. In these places, they do not swear by the soul of a man, but make a comparison, as sure as they live; which is plain and manifest, so surely is such a thing true. And in this sense likewise some defend that Oath of the primitive Christians, By the safety or life of the Emperor, if thereby they did not mean God himself; as David often calleth God, The health and light of his countenance, yea his life also. Now although in these respects a creature may be named lawfully, yet the latter way is not to be used by Christians. For it is offensive to godly ears, especially that is a wicked and most ungodly comparison, which some men use, when they will say, Such a thing is as true, as God is true. For that is blasphemy to compare a creature, and the infinite Majesty of God together in matter of truth.  
In the third place, Concerning this Definition of an Oath, that is, A 
3. Whether it is lawful to say, I vow 'tis so.  religious calling upon God; we may question concerning some form of speeches, which are frequently used amongst us, whether they be Oaths, or no. As  
First, Many have this ordinary expression, I vow to God it is so. Is this lawful?  
To which Suarez answereth, (Disput. de Juramento) saying, That it is not only an improper and absurd speech, but also very ungodly, and highly 
Answ.  wicked. It is improper and absurd, for it confounds a vow with an oath. A vow is not properly used to confirm a thing, for that is the nature of an Oath. But if there were impropriety only in it, that were not so heinous; but it is abominable irreverence, making such things the object of a vow, which are light and trivial. And thereupon some conclude, There is more profaneness and irreverence in it, then in using an oath: yea (they say) it is a very great Oath.  
But than secondly, The great Question is, Whether these expressions (in faith) 
Whether in faith, and by faith be oaths. Answ.  and (by faith) are oaths, or not?  
To which I say,  
First, When there is a doubt and dispute, whether such a form of speech be an Oath? then the safest way for thy conscience, is to abstain from expressions, as the Apostle argueth, (Romans 14.) Whatsoever is done doubting, is a sin. If then there be a dispute, and that amongst learned men, Whether in faith (for most grant by faith to be one) be an Oath? Is it not far better for thee to leave off such form of words? If there were nothing but the scandal to others, it is a just cause to make thee avoid such expressions: So that the disputes about the thing, is argument enough to make thee leave these words, there being no necessity to use them.  
But in the second place, lest you might say, Perhaps they are some Precisians and Doctors of that strictness that may think in faith, to be Oaths: Even amongst the Popish Authors, there are those who judge so. Only they distinguish about faith, What faith do you mean (say they) when you say in faith? If the Christian faith, that is a sacred thing, and so it's an Oath; if a moral faith, that is nothing, but humane veracity, or a civil faith, as we may call it, the faith of a Nobleman or Gentleman; then (they say) it is no Oath. But who is there that saith in faith, doth consider what faith he meaneth? Nay some perhaps, if they were asked that Question, could not tell how to answer it. Only because not only men of the greater rank, but of the inferior sort, do use that expression, and because they do it for further confirmation; it is to be presumed, that they mean the Christian faith; and if so, according to some Popish Authors, it is an Oath. Neither is that any thing considerable to say, we do not use the Preposition by; we do not say by faith, but in faith; as Soto the Papist saith, To say by faith is an Oath, but not to say in faith. For Suarez an acuter Jesuit saith, (Disp. de Juram.) That such an exception is vain; and that by faith, and in faith is all one. Neither doth the Preposition make an Oath. We conclude then, that in faith, as well as by faith, are Oaths. It's true, Doctor Ames opinion is, That in faith is no more, than an asseveration. Only he addeth, We must abstain from the Preposition by. But (as I said) in and by are all one, in this case. And if you say, Why should in faith be more an Oath, than in deed, or in sincerity? To this Doctor Sanderson giveth a considerable answer, (De Juram. Praelect. 1. Sect. 8.) he maketh four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or marks, by which we may discover some forms of speech to be Oaths; and one of them is, The custom and use of the Country's language, where we live. So that although it may fall out, that if we do regard the words, there is no reason, why one should be not an Oath, more than another, yet the custom and use of the Country must carry it, because words do not signify naturally, but by mere institution. So that as that may be money in one Country, which may not be in another: Thus that expression may signify an Oath, in one Country, which doth not in another. We grant therefore, that if we do respect the mere words, there is no argument can be given, why in deed should not be an Oath, as well as in faith; but the custom of speech in this Land, at least amongst those who are more sober, and desire to fear an Oath, is to judge of it as an Oath. And no doubt but those that use it, do for the most part intend so. Yea, why do many use that expression in faith, but because they would not be thought too precise? For by this they would be distinguished from others, who are more strict. This is the Shibboleth (as it were) by which they would be notified. Besides, it is a Rule amongst Casuists, That Juramentum est stricti juris, because of the danger that may be therein. And, Quando verbum est ambiguum, praesumendum est in salutem animae. It being better, if we do err to abstain from words, that may be an Oath, than to venture upon them, because of our particular persuasion.  
I shall therefore conclude this, with that Author abovementioned, He that while he doth attend only to the form, or force of words, indulgeth himself in a liberty of using such expressions in his common discourse, without any choice or scruple, which by long use have obtained with us the esteem of an Oath, doth violate the command of Christ concerning not swearing; giveth a scandal to his brother, and exposeth himself to the danger of perjury. This is very good and grave counsel. Therefore whatsoever the Dispute may be about these terms, whether oaths, or not, let him who loveth his soul, who would not give a just scandal to his brother, and is known by his character, that he feareth an Oath, with all diligence and circumspection avoid such expressions for the future.   

SERM. CXLII.  
It is lawful in some Cases to swear; how and when it is thus lawful?  2 COR. 1. 23. Moreover I call God to record upon my soul, etc. 
THe definition of an oath being delivered, we now come to satisfy that party, which holdeth an oath is absolutely unlawful under the Gospel: as also to show you, how it is lawful, and when it is lawful, that so common swearers may be ashamed and confounded, to see what guilt they daily bring upon themselves, and yet never lay it to heart. As for those who have abstained from an oath as unlawful, we find the sect of Essen's among the Jews reckoned by learned men as remarkable. This sect was at the same time with the Pharisees and Sadduces, whose manners and way Josephus relateth at large. yet (say some) our Saviour did not reprove their superstitions, because they lived solitary in places remote from Towns and commerce of men: Eusebius upon a mistake doth suppose them to be Christians. Now their opinion was, that it did not beseem a man to swear. They thought a man's word should be as firm as an oath, yet that they were not absoluely against swearing, appeareth in that they took an oath of every member admitted into their society, to walk according to their rules. The Pelagians besides their doctrinal heresies, had two practical Positions, which seemed to savour of much piety and religion. The one was, that a rich man abiding rich, couldnot be saved; whatsoever was above necessity he was bound to abdicate. The other was, that it is wholly unlawful to swear upon any occasion; and as for Paul's examples, they denied them to be oaths; and as for the instance taken from God himself, that he did swear, their answer was, that though God the Master might swear, yet it did not follow that servants might, especially when their Master forbiddeth them. The Papists some of them, though they hold it lawful to swear, yet they judge abstinence from it a counsel belonging to perfect men, and not a precept. They usually likewise charge it upon the Waldenses, as if they judged an Oath absolutely unlawful. The Socinians they indeed grant an Oath lawful in necessary cases; only their error is, That whereas rash and vain swearing was not forbidden in the Old Testament; The Jews in their ordinary discourse might swear, so only false swearing was prohibited: Now Christ as a more perfect Lawgiver doth not only forbid forswearing, but that common rash swearing. But this is built upon their false foundation, That Christ perfected the moral Law, not by explication and declaration only, against Pharisaical glosses, but by addition of new precepts. Some Anabaptists in this latter age have positively condemned all Oaths, and therefore refused to swear before Magistrates, thinking that our Saviour, Matthew● 5. did forbid it, because he saith, Swear not at all, but let your yea be yea, and nay nay, etc. Yea, some of the Fathers, as Tertullian, Basil, chrysostom, and others, do seem as peremptorily to condemn all kind of swearing, as can be expressed; some of them thinking it was allowed the Jews no otherwise than he Bill of Divorce was, even for the hardness of their hearts. There are indeed learned men, as Sixtus Senensis, and others, who labour to excuse them; but by their words nothing seemeth to be more plain: yet Tertullian who said, Qucmodo pejerare quibus ne jurare est licitum? how shall Christians for swear, to whom it is not lawful to swear? acknowledgeth, that though the Christians, as Polycarpus would die rather than swear per genium imperatoris, which they judged a devil; yet they did, per salutem imperatoris, by the life, or safety of the Emperor, or rather God the cause of it. But whatsoever the thoughts of men might be, yet that in some urgent and necessary cases it is lawful, appeareth, 
It is lawful in some cases to swear. Arg. 1.   
First, From the examples of it in Scripture, and that of God; of Angels, of godly and holy men; yea, of Chaste also, say some. That God did swear, appeareth by many places in the Old Testament; and the Apostle improveth it for the comfort of the godly, Heb. 6. 13. only his Oath is peculiar, as his Majesty is infinite; for he sweareth by himself, because he hath no greater to swear by. Some Learned men indeed have thought, that it is but an improper and metaphorical expression, when God is said to swear, and that it is not truly an Oath, but the Apostle doth expressly make his promise, and his Oath two things: Not that there is a need on God's part, to confirm his word, but on our part, who are subject to evil. Therefore it is our evil, that maketh God to swear. In some of those Oaths, there is an ellipsis, or defect; as Psal. 95. 11. Unto whom I swore in my wrath, if they shall enter into my rest. If, some make the supply of this Oath to be by execration, then let me not be God; but others more probably make it only for a more vehement attestation, conceiving such an execration undecent to the Majesty of God; as also because his infinite perfection is such as is not capable of any such execration. That Angels did swear, appear, Revel. 10. 6. where one is said to swear by him that liveth for ever. The eternity of God is the attribute there mentioned, because of the fitness of it to the matter in hand, the Angel declaring what would befall the Church in future ages: although it is not likely that Angels swear to one another for the confirmation of any thing; for this was done to John, for confirmation of the things foretold. That Christ did swear, some affirm in that expression, Amen, Amen, but other Learned men judge not that to be an Oath: but though he did not, it must be granted, that he might, both because as man he was capable of swearing as well as praying to God; and also hereby he might confirm the words that he said, but his wonderful miracles did abundantly establish that; That holy men also have upon necessary occasions taken an oath, appeareth by many examples of Paul. So that if our Saviour had intended an absolute prohibition of all Oaths, this Apostle would have often offended against that command. It is true we told you, that all Oaths suppose sin, therefore in the state of integrity there would have been no oath; yet Suarez Disput. de Juram. thinketh there might have been in that condition, though not so often, because many contingent things might have been known to one, which were not to another. Therefore he would have an Oath, not necessarily to suppose sin but lesser perfection. It is not worth the while to contend in this. By these examples we see plainly the lawfulness of swearing upon urgent occasions.  
The second Argument is from the commands in the Old Testament, as Deut. 
Arg. 2.  6. 13. Deut. 10. 20. The third Commandment in forbidding all irreverent use of God's Name, especially in swearing, doth thereby command the lawful and reverend use of his Name in Oaths; yea, there are promises of it under the Gospel-time, not indeed that it is a duty commanded absolutely, and for itself sake; so it's not commanded as prayer is, but upon supposition, where there is need: Thus in some difficult cases, in contracts between men for purgation of themselves, or discovering the truth, an oath is required, Num. 30, Leu. 5. 4. Num. 5. 19, 21.  
Lastly, The Apostle is clear for this, Heb. 6. 16. For men verily swear by 
Arg. 3.  the greater, and an oath for confirmation is to them ahend of strife: That doth not weaken the proof, because he saith to men, as if he meant only the men of the world, they use such a custom, but Christians do not; for one kind of men is not there opposed to another; men of the world to believers, but men to God: Therefore you heard believers did swear, as Paul upon many occasions. Thus Athanasius did by an oath solemnly purge himself to Constantius the Emperor, that he had not spoken any thing against him to his brother Constans. Thus you have Scripture-ground for the lawfulness of it: Neither doth any thing in reason, or the nature of an oath, make it unlawful: yea, on the contrary God is thereby glorified, and the public edified. For if you do regard the original or rise of an Oath, that is for the honour of God; it being introduced upon a faith, that God beholds all things, that he loveth truth, and will be a severe avenger of all those who take his Name in vain. And then if you consider the end of it, it is to establish righteousness between man and man; and so is a bond of humane society: And if you say, there is this unfitness in an Oath, because a spiritual thing is ordained to that which is temporal, a superior for an inferior, the worship of God to decide an humane business. Because therefore of the awe and reverence to an Oath, some though they have thought it lawful to swear in sacred things, wherein God's honour is immediately concerned, yet judge it unlawful about many Controversies, and such humane contracts. Hence Basil. Homil, de legend. lib. Gent. commendeth Clinias a Pythagorean, who being fined a very great sum of money, the paying whereof he might have escaped, by taking an oath, yet refused, and would rather suffer that great loss rather than take an oath. But the true answer is by distinguishing of the proxime and ultimate end, though an oath, which is a worship of God have for its proxime end a confirmation of some temporal matter, yet the ultimate end is to glorify God. Again, there may be this in reason against an Oath, that it seemeth to be a tempting of God, for can we make God witness to a thing when we will? To this the answer is, that if the intention of the swearer in his oath should be so, to call God to witness, that he should immediately by some sign in a sensible manner demonstrate his notice thereof; This indeed would be to tempt God, though some times Gods judgements do immediately and visibly fall upon such as take his Name in vain, or invisibly by terrors and horrors of conscience; but that is not, or ought not to be the scope of him that sweareth, but thereby to commit the truth of God, who in his due time here or hereafter will be avenged upon such as swear not aright. Well then, you will say, all this may be granted, but what shall we say to those two places of Scripture, which seem as clearly to forbid all oaths at any time, as clearly, as can be expressed.  
The first is, Matth. 5. 33, 34. etc. But I say unto you, Swear not at all, etc. where first our Saviour doth universally prohibit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at no time, in no thing, as it might seem. 2. He saith, Let your yea be yea; and nay, nay: that is, use no more than a bare affirmation, without calling God to witness. And lastly, he addeth, Whatsoever is more, is of sin. Now if you compare the Apostle James, who alludeth to this of our Saviour, he speaketh more positively, Jam. 5. 12. Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath, lost you might think: He forbiddeth swearing by creatures, he addeth, neither by any other oath, lest ye fall into condemnation; or as Grotius, who showeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for falsehood and a lie left by swearing you come to forswearing. Thus you see how fairly these Texts seem to carry it against any kind of swearing; and by this private Christians are to be admonished, to compare one place of Scripture with another, and panciora per plura; for the minding of some Texts only, not comparing them with other, hath caused much error. As in the doctrine of Universal Redemption, because some places say, Christ died for all, they run away with them, not considering other places which do restrain them, and show in what sense that Universality is to be understood: So because it is said, Swear not at all, nor by any other oath, therefore they conclude, that no swearing is lawful, And how guilty then must Paul be, who yet bid us follow him as he did Christ, for he sweareth often? It is certain then, that our Saviour Christ doth not forbid swearing in the general, for he saith at that time, he came not to destroy the Law, and swearing was lawful in the Old Testament: But the Pharisaical opinions and glosses for they had brought in corrupt positions.  
1. That it was lawful to swear by creatures as well as God.  
2. If a man did swear by creatures and not by God, he was not guilty of perjury, if he did not fulfil it. Our Saviour therefore doth expressly condemn both these. This is the sum of this Prohibition, We are not to swear by creatures, but yet if we do, because they relate to God, it is by interpretation, as if we did swear by God himself: Grotius indeed thinketh, that this place, with that of James, is to be understood of promissory oaths: and Volkelius the Socinian, he seemeth to say, That though this place may not forbid all assertory oaths, when necessity requireth, yet promissory oaths are not allowable, when the thing is not certain, and it may not be in our power to fulfil it. But the Texts comprehend both. It is true, Learned Interpreters go contrary ways, though they both meet in the end. For some say, Our Saviour doth not forbid all oaths, but all oaths by creatures; and some make the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to relate to swearing, but the words following, Neither by heaven or earth, as if it were a distribution of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this sense, the swearing not at all, or no other oath, is to be limited to creatures, not at all by the creatures, not any oath by them; he doth not forbid us to swear by God in just causes, or before a Magistrate, but by the creatures, and that in our ordinary discourse. For the Jews did not think it lawful to swear by any thing but God, in their solemn Judicatories. Thus it is like that universal All; Whatsoever they bid you observe, do, Matth. 23. 3. that is, all lawful things: So when Paul saith, I became all things to all men, that is, in things lawful and indifferent; he did not become an Idolater: Others they grant, that our Saviour forbiddeth all oaths, as well those by God as by the creatures, because he giveth this reason, That whosoever sweareth by the creatures sweareth by God in effect; and then they say, the meaning is, Swear not at all, that is, in unnecessary and causeless matters. The swearing is not so much forbidden, as the frequent and unnecessary use of it. As much as lieth in you, Swear not at all; and this is every man's duty.  
Thus we have briefly vindicated that Text. In the next place, how may we swear lawfully? And in this the Prophet Jeremiah informeth us of three necessary 
How we may swear lawfully.  concomitants of every oath, which all Writers almost upon this Subject take notice of, Jer. 4. 3. Thou shalt swear, the Lord liveth, (therefore not by any creature.)  
1. In truth, that is, be sure that the thing thou swearest be true, not only in itself, but to thy conscience, that thou knowest the truth of it; or if thou hast not the certainty of it, that thou believest it to be so upon good grounds; and against this offend all those who swear falsely, and will bring, as much as lieth in them, God to witness a lie.  
2. In judgement, that is, with prudence, deliberation, and caution. Be well advised before thou swearest: and against this offend all common swearers, that swear rashly, and for ordinary things; as also those who swear in passions, and when moved by anger.  
3. In righteousness, that is, be sure the matter thou swearest, especially in promissory oaths, be lawful and just, such which is agreeable to God's Word. To these we may add two more.  
1. That we swear in faith, believing not only that there is a God, but also that he is an observer of all that we speak or do, and an avenger of such who shall pollute his Name.  
And then 2. that we do it with holy awe and reverence of God upon our spirits. We are to fear an oath: Oh what trembling and confusion may this work upon rash and passionate common swearers? How often hath the name of God been taken into thy mouth rashly and profanely? Thou who when thou art to do with a great man in place and honour, dost with all reverence approach to him, how cometh the Majesty of the great God to be thus contemned by thee?  
In the last place, When may we swear? and that is in the general, when necessity 
When we may swear.  doth compel, when the truth cannot be found out any other ways; for an oath is to be used when other means are deficient; and more particularly we are then only to swear, when the honour of God is concerned, or Religion and Christianity is falsely accused; and these are public grounds. To which we may add the good of the Commonwealth: or we are to swear upon a particular occasion to clear ourselves from false accusations and crimes charged upon us, if otherwise our innocency cannot appear; or in the behalf of others, when they shall suffer either in name, life, or estate, and we are required 〈◊〉 unto by the Magistrate, that so justice may proceed.   

SERM. CXLIII.  
Ordinary Swearing reproved and put to Silence.  2 COR. 1. 23. Moreover I call God to record upon my soul, etc. 
I Shall now conclude the Subject, which the former part of this verse hath 
An use of reproof against swearing.  afforded unto us. From what hath been delivered concerning an Oath, I proceed to an Use of severe Reproof against that common Epidemical sin of ordinary swearing. It is a national sin; it is the City-sinne, it is the Village-sinne, it is the Family-sinne, it is the rich man's sin, the poor man's sin, the old man's sin, the young man's; yea, the child's sin, who learneth to speak and swear together. But if an oath be a religious calling upon God as a witness, if it be a sacred worship of his holy Name, where will such profane contemners of the honour and glory of God appear? What mountains shall cover them from the wrath of God? What shall be done unto thee thou cursing swearing tongue? Not coals of juniper, but of hell fire shall be poured upon thee. We may be amazed and wonder, why such a sin should be thus universal; for other sins have either pleasure or profit, but this hath none at all. Certainly the custom of such a sin cometh from the mere wickedness and profaneness of a man's heart, having no fear of God in our souls; for there is no earthly advantage that tempteth to this common ordinary swearing: yet it hath been a general sin in the former ages of the Church, as well as now. How zealous and frequent is chrysostom against that ungodly custom of swearing? Adhuc timeo, quia nullus timet, saith he. With no less godly affection doth Austin also set himself against it; yea, it seemeth there were such profane wretches in his days as are in ou●s, who did account juramentum in ore, magnum & suave aliquid. And have not we many who judge an oath to be a grace to their language, and deride at such who are so precise as to be offended at such passages? Oh therefore that God would so bless this Discourse at this time to you, that the profane swearing tongue may be converted into a praying tongue, a repenting and confessing tongue: that he who hath sworn may never do so more, but fear an oath as much as hellfire; and for this purpose consider these motives thereunto.  
First, That there is an express precept and command against such ordinary, rash 
Motives against swearing. 1. There is an express command against it.  swearing: and therefore you cannot with any forehead plead for the lawfulness of it: neither can you say, we did not know that it was a sin to do thus; for Christ hath set a command like a Beacon upon an hill, none can but see it. And it speaks almost as loud as the Trumpet at the day of judgement, none can but hear it. It is Mat. 5. 34. But I say unto you, Swear not at all, and ver. 37. Let your communication be yea, yea; nay, nay: he saith, Swear not at all; so that if it be but once an unlawful swearing in all thy life, thou hast transgressed this command; and as one tile of the house neglected, may in time make the whole covering consume; and one rend in the garment let alone, may at last destroy the whole: so even one sinful oath not repent of or humbled for, may bring on the damnation of the whole man. You see this command is laid down so strictly both in the negative and affirmative part, that some have judged it wholly unlawful to swear in any case; but that you heard was an error on the right hand: yet so far the command extendeth, as to forbid all customary, idle, rash, and unnecessary swearing. So that the common swearer may as much fear to come near this command, as the Israelite did to the mount, when the Law was given. Shall not this command of Christ be more to thee than all custom and example? But I say unto you (saith Christ) Swear not at all; who dareth then thus contradict Christ? Why dost thou not all the day-long mind thyself of this? Why doth not thy conscience put thee in remembrance of this command? Say, when thou risest, when thou walkest, when thou goest to bed, this commandment to thyself, Swear not. The Apostle James also because of the great necessity and utility of this precept doth repeat it to believers. For as Luther's saying is, principum literae sunt bis vel ter legendae, Princes letters and commands are to be read twice or thrice. And thus we are daily to meditate on this duty: by this gemination, it should appear, that the heart of man is very ready to break out into this filthy profaneness, though there be no alluring motive: Therefore he addeth, Above all things, my brethren, Swear not; above all things look to your tongue, set a watch before your lips, that you be not found guilty of this sin. And whereas the Apostle in the Verses following is to describe the suitable and particular duties to a man afflicted, and to a man merry, he doth seem to remove this sin of swearing in the first place, prohibiting that; for experience telleth us, that when men either are sadly afflicted, and in discontents, or joyful and merry, than they are most prone to forget themselves, and fall into this sin of swearing: therefore the Apostle by way of caution, saith, above all things swear not.  
A second motive against this common sin of swearing, is from the character 
2. A godly man is described to be one fearing an oath.  and description that is given of a godly man in this very particular; he is one that feareth an oath: he dare not swear in his ordinary discourse, and in unnecessary occasions. Therefore it is a presumptuous thing in thee to flatter thyself, that though thou fallest into this sin now and then, yet thou hast a good heart, and hopest that thou shalt do as well as the most precise, whom thou slanderest with that ordinary calumny, that though they will not swear, yet they will lie; whereas a godly man hateth both the one and the other. But to our purpose: Let a man pretend never so much devotion, let him be never so confident of his good heart: yet if an ordinary swearer, thou canst not have a principle of grace in thee. For Solomon making an opposition between a godly man and a wicked, describing them by contrary characters, Eccl. 9 2. concludeth with this, he that sweareth, and he that feareth an oath: So that a common swearer is the same with a wicked man and an unclean man: but then the godly man is deciphered by this, that he feareth an oath: observe that he doth not say, he that swsareth not, but he that feareth an oath. So that a gracious man doth not only abstain from all customary swearing, but he hath an awe and a reverential fear in his soul about it; so that the profane swearer is directly opposite to this character. The Psalmist likewise, Psa. 24. 4. when he had propounded this Question, who shall ascend to the holy hill of God, and stand in his holy place? that is, who is a true member of the Church of God? he answereth by giving several properties of such; two whereof are, He who hath not lift up his soul to vanity, nor sworn deceitfully. By lifting up the soul to vanity, some learned men understand vain swearing; and then followeth another and greater sin, which is perjury and false swearing, which commonly followeth upon the frequent use of the former sin.  
The 3d motive is, From the nature of the sin, it is a very heinous and grievous sin. 
3. It is a great sin.  For this is a rule, all sins against the first Table, are more heinous than those against the 2d, caeteris paribus, because they are immediately against God; these against our neighbour; & so by consequence against God. Though therefore oaths fall frequently from thy mouth, without any fear and trembling, yet they are sins of a bloody nature, as appeareth from the 3d Commandment, thou shalt not take the Name of the Lord thy God in vain. It's God's Name who is infinite in Majesty, who is to be named always with a holy fear and reverence, and shalt thou pollute it in thy wicked mouth? This Commandment doth not only forbid ordinary swearing, but all light and irreverent using of God's Name; as you have many will say, O God, O Lord, and O Jesus: these are great sins, though thou dost not tremble under them. Let the common swearer then know, that his sin is a very heinous one, he contemneth the glory and worship of God. Observe that expression, Deut. 28. 58. that thou mayst fear this glorious and fearful Name, the Lord thy God. Do not then flatter thyself, make not this common swearing a light sin, for sins are weighty, according as God judgeth of them, and this he accounteth an immediate contempt of his Majesty. You would not make use of the name of a great man to witness every babble and trifle. chrysostom saith, Common swearers show more respect to their new garments, than they do to God's Name; for they will not wear them but upon solemn occasions. Whereas these in every trifle, and upon every passion, do highly dishovour God.  
Fourthly, As the sin of common swearing is grievous in its nature, so it's threatened in a special manner with more than ordinary judgements. Even in this life God 
4. It hath very great judgements threatened against it.  many times doth punish remarkably the common swearer: Hence in the 3d command, the threatening is added, the Lord will not hold him guiltless that taketh his Name in vain. It is a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, less is said, and more is intended, that is, he will certainly deal with such a man as a guilty person, he shall find that sin doth provoke God in an high manner. The Apostle likewise, Jam. 5. when he had prohibited swearing, addeth, lest ye fall into condemnation; the judgement of God lieth at thy door, and will find thee out. The place also formerly mentioned, Zech. 5. 2, 3. is very dreadful. There is a flying roll, full of curses, and it is said to go into the house of the swearer, and to continue in the midst of his house, till it hath consumed all. The Septuagint and Greek Expositors for a flying roll read a flying hatchet, taking maggall for megillah; howsoever it is as terrible, as if an Angel should come with an hatchet, and cut down such a man's house. It's flying, therefore it cometh from heaven, and so all thy power cannot withstand it: and then it's very broad and long, it will meet with every swearer: and then it is an utter consumption, God will make him such an example, that all who go by, shall say, here lived such a profane swearer: and see what misery and ruin he and his are brought to. Suarez speaketh of a profane blasphemous Proverb, that the Spaniards have to excuse their common oaths, Qui bene jurat (by been is meant multum) benè credit, he that sweareth much, believeth well. It is a sign he believeth there is a God. And indeed an Atheist cannot swear properly unless it be by derision; but that proverb hath blasphemy in it, because the swearer discovereth faith in God rashly, and irreverently: Neither doth he intend in his common discourse to profess faith in God, when he doth swear.  
Fifthly, This sin of swearing is of so great a guilt that it polluteth a land, it bringeth public judgements as well as private. Now all those sins that make 
5. It pollutes a nation, and brings God's judgements upon it.  the public obnoxious to God's judgements, are sins of a gross nature, Jer. 23. 10. because of swearing the land mourneth: and Hos. 4. 2. for swearing and lying, etc. therefore the Lord had a controversy with the land. Thus you see swearrers are like Jonahs' in a Ship, they bring the Tempests of God's wrath upon the Land; only when Magistrates make good and severe Laws against swearing, and the under-Officers are diligent in execution (for good laws without execution are like a Bell without a clapper, as one said) then the guilt is taken off the land. And therefore it would be cruelty to the Nation, to spare a particular person; you are unwilling to make the swearer mourn, and thereby you make the land mourn. Therefore let justice be executed upon swearers, that so the nation may not incur God's displeasure.  
Lastly, This sin or common and irreverent swearing is condemned by the very 
6. It is condemned by the light of nature  light of nature. Heathens as the Pythagoreans have thought it a reproach to a man to swear; his word should be as good as an oath. It is noted of Hercules, that he did never swear, and therefore judged by the Heathens most religious. The more inexcusable are those Christians, of whom Hierom complaineth, that would use those Latin Oaths, mehercule, medius fidius. Plutarch reports, that when some were to swear among the heathens, they took them out of the house, and made them swear in the open air; one reason whereof was to make them deliberating, and considering before they did so. Will not these heathens rise up in judgement against our common swearers, who yet glory in this Title of Christianity? But let us hear their excuses and cavils, such swearers use to make.  
1. They say, It's a custom they have got, and they cannot leave it. But 1. the 
The excuses and cavils for swearing answered.  more desperate and incurable is thy disease; the more a sin is habituated, the worse it is; This is not an excuse but an aggravation. Doth a custom in drunkenness or uncleanness, alienate, and not rather enhance? And  
2. Why may not this custom be left? Of all customs we might think this might be parted with most easily; for (as you heard) here is no profit or pleasure to tempt thee. chrysostom answering this very cavil, saith, That many who have had a custom to stammer, have yet by diligence left it; yea, he speaketh of one who had a custom of lifting up one shoulder higher than another, that by naked swords upon the place to cut him, if he should do so any more, did thereby leave that ill use; and may not this custom of swearing be parted with upon easier terms? Bid thy Wife tell thee of it, thy children, thy servants; saith the same Ancient: and then at last, as many joining together, do so stop a beast that they catch him, thus (saith he) they will at last we ary thee out of this custom.  
In the next place, Many do so, even all generally (except some few Precisians) do swear, and why should not I do as most do? But to answer this, the command is clear, thou shalt not follow a multitude to do evil, Exo. 23. 2. Most men go in the broad way to hell, most men will be damned, and therefore this is no plea. Again, we are not to live by examples, but by precepts. What though all use to swear that live by thee? yet the command of Christ is to be more than the examples, even of holy men and Angels themselves; much more than of wicked and ungodly men.  
In the third place, I think no hurt, I do no body any wrong. But 1. there is no man that sinneth, intendeth to sin, the will of man cannot be carried out to will evil as it is evil; and so every sinner might excuse himself. Again, if thy oaths do not hurt others, yet they do thy own soul, thou art a murderer of that; and as much as lieth in thee, thou hurtest God, robbing him of the glory due to him. And lastly, thou dost hurt others, for if a father, thy children learn to swear from thee; if a Master, thy servants do; or thy neighbours are encouraged, and the godly they are grieved at it.  
In the fourth place, Some plead, they swear but sometimes, it is when they are in a passion, when they are provoked. But, 1. Once is too much, any sin once committed is enough to damn for ever without repentance. And whereas thou sayest, It is in thy passion, that will not excuse; if thou killest a man in thy passion, doth that free thee before God? The stronger thy passions are, the weaker thou art in grace, yea, in reason: Therefore thy condition is the more dangerous, because so easily moved into passion; many grievous sins are sometimes committed in passion, which may make thee ashamed and mourn all thy life long. Again, art thou in a passion? therefore the more unfit to take the Name of God in thy mouth, the greater thy irreverence, by how much more violent the passion is.  
In the fifth place, But when I have sworn in my passion, and do recall myself, I am sorry for it, and ask God forgiveness. But 1. seeing the sin of irreverent swearing is a very grievous sin, committed immediately against the Majesty of God: it is not an ordinary confession, a transient [Lord have mercy upon me] that can be accounted repentance in this case: There must be a serious and solemn setting of our selus to humiliation for sins of this nature. And 2. if ye be so sorrowful as never to fall into such passionate swearing again, than it is good: but upon the very next provocation, the next passion, you fall a cursing and swearing again, as formerly: so that it is plain thou hast not repent. Thou sinnest, and then askest God forgiveness, and then thou sinnest again: what is this but to play the hypocrite with God, and to mock him.  
In the sixth place, say some, I would not swear, but they will not believe me else. To this it is answered, happily it is thy fault, they do not think thee a man of truth and honesty; if they did, thy bare word would be enough: and in the next place, who will believe thee the more for thy ordinary swearing? they think it is so common with thee, that thou dost not matter it; and withal, he that is not afraid to dishonour God, I cannot believe him though he should swear a thousand oaths: and indeed who doth regard the word and speeches of a common swearer that is wise and prudent?  
Lastly, Some excuse themselves, That they are but petty oaths, they do not take God's Name in vain; their oaths are petty oaths, by their faith and troth; and is that such an offence? To answer this, 1. there is no petty oath, no more than a petty God, or a petty damnation. And 2. While you think to honour God, you dishonour him; out of reverence you will not swear by him, but by a creature; this is more highly to offend him, while you give that which is due to him, to a creature. And therefore 3. here is not only unlawful swearing in those oaths, but idolatry also. Is your faith a God? Is your troth a God? Is your faith an all-seeing witness? Can that damn thee, if thou swear falsely? Therefore in these oaths you do not only sin, but commit idolatry also.   

SERM. CXLIV.  
Of the holy Prudence that Ministerial Power is to be managed with.  2 COR. 1. 23. That to spare you, I came not as yet to Corinth. 
THe next thing to be considered in this Text, is the Matter of the Oath, which is indeed a full answer to the calumny charged upon him, vers. 17. about his lightness and inconstancy in altering of his purpose concerning his coming to them. In this he showeth the true reason, that there was no fault in him; but the blame that was, was to be laid at their doors; they were not prepared, and fitted for his coming; therefore he saith, To spare you, I did not yet come to Corinth. It was not then any mutability or carnal principles that moved him herein; but a prudent and merciful ordering of his coming to them, for their spiritual good. Should he have visited them according to his promise, he would have come with a rod, and not in the spirit of meekness, as 1 Cor. 4. 21. and so his presence would have been very ungrateful, and therefore he forbeareth a while, to see whether his former Epistle might work a full humiliation and reformation amongst them, being unwilling to proceed to further and more severe censures. And although there were some only of the Corinthians, who had thus sinned, and were accordingly to be censured, yet he saith you in the general, because the matter did concern the whole Church. The reason then given of delaying his coming, is, That he might spare them. This denoteth the paternal authority and power that Paul had, to admonish and censure obstinate offenders. For it is an expression from a father, as Mal. 3. 17. I will spare them, as a father spareth his own son. Thus it is often applied unto God, who ruleth in the world, as a Judge. Jon. 4. 11. Should I not spare Ni●eveh? And he is said, Not to spare the Angels, and the old world, 2 Pet. 2. 4. So that you see the Apostle doth hereby declare that power which God hath given him: but because he saith afterwards, 2 Cor. 10. 8. that this authority is given for edification and not destruction, which he repeateth, 2 Cor. 13. 10. as being very memorable and considerable, therefore he manageth this power with all wisdom and tenderness, that so he may attain his end of edification, that in stead of converting, he doth not more harden men in impiety, as an indiscreet and unseasonable exercising of ministerial power may do. But you will say, This seemeth to be no good reason. For if Paul had gone to Corinth, he might have spared them: howsoever Paul surely did not fear his passions would prevail over his judgement, or his zeal devour his prudence. That is true, but yet if he had gone to Corinth, and found them obstinate and unhumbled, as he feared he should, 2 Cor. 12. 21. then if he did not put forth the power God had given him to punish their disobedience, his authority would have been contemned, and withal the wicked would have been hardened more in their impiety, and the godly who desired godly order in the Church would have been discouraged. Therefore to prevent this necessary severity, he doth in this Epistle, as in the former, admonish them, and warn them; so that if possible, they might of themselves reform, and so prevent the exercise of his power amongst them. For observe what he saith, 2 Cor. 13. 2. I told you before, and foretell you, as if I were present the second time; and being absent now, I write to them, which heretofore have sinned, and to all other, that if I come again, I will not spare. As than it is God's goodness and patience to threaten us with hell and damnation, that so we might prevent them: Thus doth the Apostle imitate the patience of God herein, threatening them with the exercise of Church-power upon them, that being thereby awakened, and repenting, there may be no need of it. From whence observe,  
That the ministerial power, which God giveth the Officers of his Church, 
Ministerial power ought to be managed with much holy prudence and commiseration.  aught to be managed with much holy prudence and commiseration.  
The end of their power is always to be in their mind; which is edification, and so are accordingly to use means proportionably thereunto, lest in stead of edification there be destruction.  
That God hath given the Ministers of his Gospel an ecclesiastical or Church-power, as also what the nature of it is, the acts and exercise of it; as also the objects to whom it extends, I shall here take for granted; there will be a more seasonable occasion to treat of these things in some ensuing passages of the Epistle. I shall only at this time briefly speak to this particular manner of managing it, which is specified in the Text; and that is, with holy prudence and pity, with much long-suffering and meekness. And  
First, When we call it an holy prudence and moderation; let us consider what is 
1. What is meant by holy prudence. 1. Hereby is excluded all worldly policy.  meant hereby. And  
First, We exclude carnal craft, and worldly policy. When men make use of Church-power, and the Ordinances of Christ only for carnal ends, and to advance themselves and their party thereby. It was far from Paul to make use of any such profane policy; therefore he often proclaimeth the integrity of his heart and intentions, that he was not in the number of those, who did corrupt the word of God, 2 Cor. 2. 17. & Chap. 3. 2. he there renounceth the hidden things of dishonesty, not walking in craftiness,— but commending ourselves to every man's conscience in the sight of God. So that there is a vast difference between godly prudence, which studieth to use the choicest means, and most fit for the spiritual good of others, and a crafty politic way, indulging men in their lusts, that so they may obtain their corrupt intentions. Our Saviour speaketh very notably, when he saith, (Luke 16. 8.) The children of this world are wiser in their generation, than the children of light. Though they be light, yet they have not that subtle eyesight in the things of the world; but yet do far surpass the greatest Ahitophel in the world in spiritual things: crafty and worldly wise men, are like the owls that see best in the dark; but when the Sun shineth, than their eyes are dazelled. Thus such men in outward affairs, in evil contrivements, are very subtle, but as dull as stocks and stones in any heavenly things. Let not then any under this pretence of holy prudence in Church-power, encourage himself in carnal and worldly craftiness: the Church of Rome is justly branded for this. For in antiquity, when any Church had excommunicated some for their profaneness and ill demeanours, who appealing to the Church of Rome for redress, hereby to advance their power, they would encourage such, and maintain them against those Church-officers who had cast them out. This carnal craft and ungodly policy, is used by too many Officers in the Church, that contemn Christ's order, that despise all wholesome means to true piety, that thereby they may satisfy their earthly ends. It is true, when the faithful Ministers of Christ do effectually move for the purity of Ordinances, and the promoting of godliness among their people, there are those who will maliciously traduce them for carnal and self-seeking ends, as if they proceeded wholly upon subtlety and policy, but the searcher of hearts witnesseth to their sincerity, and so they comfortably proceed in Christ's work, maugre all opposition. It's holy prudence then, not carnal policy, which must manage ministerial power.  
Secondly, When we require holy prudence and meekness, we do not hereby 
2. Zeal is not excluded.  exclude zeal; as if a man should not with much fervency and ardour of spirit set himself for the truth of God, as also against the kingdom of sin and Satan. No, it cannot be heavenly prudence, unless it be accompanied with this zeal. As zeal must be with knowledge and discretion; so must knowledge be with zeal. They must be as Castor and Pollux, always appearing together, which was represented in the Sacrifice, which was to have salt, as well as fire. Thus (Rom. 12.) We are to be fervent in spirit, serving the Lord. And it is the Lord Christ, who said, The zeal of thy house hath eaten me up, Joh. 12. 17. Here is a notable example for all godly Ministers. The zeal for God's glory, is even to consume them (as it were) as the fat of the Sacrifice was burnt in the fire to the Lord: to which some think our Saviour doth allude in that expression. We are to come in the spirit of Elijah, even to be carried in a fiery Chariot. And truly without this zeal for God, a man is but a lump of earth. It is true, we must distinguish holy zeal from our own passions, and choleric distempers, but that which is the pure fire of God's Spirit kindled in our hearts, as it doth greatly conduce to God's glory, so it doth exceedingly tend to our own comfort. Let therefore those be magnified for wise and moderate men; let them be admired, as so many Angels, that live in a lukewarm and neutral way; they will reprove no sin; they will provoke no man to frown upon them; but (alas) the issue will discover their folly. Oh the throbs and pangs of conscience some have had, when going out of the world, for this very particular, because they did not with more zeal and forwardness appear for God. And on the other side, that Minister who hath with faithful zeal, according to the words direction, behaved himself in his ministerial labours, though great ones have frowned at him, though malicious people have vexed him, yet he dieth full of comfort. For they that are filled with the Spirit of God by zeal in their life time, are many times filled with heavenly consolations in their death.  
Lastly, This holy prudence, is not to be confounded with that sinful man-pleasing, 
3. It is not to be confounded with man-pleasing.  which is in many, indulging men in their lusts, and hardening them thereby in their impieties. Though the Apostle said, 1 Corinth. 10. 33. That he pleased all men, in all things, not seeking his own profit; yet that is not to be understood in sinful things; for in that respect he saith, Galat. 1. 10. If he pleased men, he should not be the servant of Christ; but in lawful things he did condescend to those that were weak, and would not always use his own liberty, which he might, being strong in judgement; but this doth nothing advantage such who have a flattering, complying way with men in their wickedness, like those false prophets of old, that daubed with untempered mortar, and cried Peace, peace to him, whom God hath promised no peace. This is highly offending God. Yet how many are admired, because they have the love of wicked and ungodly men, that they can keep in with them? Whereas this is not, because they have large parts, but a large conscience; and that which some make to be a very wise man, is indeed to be a man without any conscience. But I must not enlarge in this.  
In the second place therefore we are to show, Wherein this holy prudence doth 
Wherein holy prudence doth consist. 1. In discovering our love to their persons to be the ground of all our proceedings.  consist. And  
First, In discovering our love to their persons, to be the ground of all our proceedings. If we reprove them, it is love; if we admonish them, it is love; if we do not admit them to the dreadful mysteries of Christ, it is love. Dilige & loquere quod vis, saith Austin; Love, and then say what ye will. This made the Apostle use a sacred oath at this time, to show it was his love to them, and no sinful end, that made him forbear his coming; so great a matter is it to be persuaded that what the Ministers of the Gospel do, though it distaste and displease us, yet it is out of their conscience to God, and love to us.  
Secondly, Holy prudence lieth in this, when we observe the fit seasons and 
2. In observing the fittest seasons for the exercise of power.  opportunities for exercising our power, which God hath given us; otherwise if unseasonably administered, it may do more hurt than good. It is special prudence to time it well; in this sense it is good to be a timeserver, as some read that passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. applying it to this sense. Abigail would not speak to her husband in his drunken senseless fit, Isai. 50. 4. The tongue of the learned is to speak a word in season; though that be chiefly to be applied, to a word of comfort, yet a word of reproof in season, doth more good than ten thousand unseasonably spoken. Such a word so spoken, is said to be like Apples of gold in pictures of silver, Prov. 25. 11. wherein is employed both preciousness and excellency, as also delight and refreshment. A fit word, is called in the Hebrew, A word upon the wheels (as some think) because of the smoothness and readiness of it to enter into the hearts of others. Some render it, A word with its two faces, as looking on both sides, which is the property of prudence: and the next verse following showeth how happy it is, when a wise reproof, and an obedient ear meet together; such an obedient ear is more comely and glorious, than any ear-jewel. As then the Bee doth not every day, but in fit seasons gather its honey; so doth a prudent Minister of the Gospel. Thus Solomon, Eccles. 12. 9, 10. Because the preacher was wise, he sought out acceptable words. Some trees that blossom last, are yet said to have their fruit first; which showeth, that it is not the first or sudden speaking, but the most opportune, that doth the greatest good; especially in reproof this is most necessary, because it is said, Genus quoddam Martyrii est, etc. It is a kind of Martyrdom to take a reproof patiently.  
Thirdly, Our prudence is seen, when we discern of sins, not judging 
3. In our discerning of sins.  little and great alike. To excommunicate for lesser faults, is (saith Gerson) To strike off a fly from a man's forehead with a beetle. The remedy is more dangerous than the disease. They were gross sins that the Apostle is thus zealous against in the Corinthians. Again, great sins are to be distinguished, whether personal in some few, or public and overspreading all. For when sin hath infected a multitude, though it be a Minister's duty to bring them out of such an epidemical disease, and to withstand the torrent of such impiety, wherein God many times giveth unexpected and wonderful success, as appeareth in Luther, to whom one said, Abi in cellam, & dic miserere mei Domine, thinking it in vain to stir, though God vouchsafed unexpected effects to his labours, yet we are with more prudence to endeavour the reformation of a multitude, and not to be overhasty, lest we hinder that good which otherwise might be done. This was Austin's knowne counsel to a Bishop, who desired his advice about the sin of drunkenness, which was general in all, he adviseth him to proceed by degrees, and Monendo magis quam minando, etc. But the next Chapter may give occasion to greater enlargement in this point.  
Fourthly, Prudence is seen about the order of the means which God hath 
4. In the ordering of means.  appointed to reclaim others. In private or personal sins, that is a golden ru●e full of wisdom, which our Saviour prescribeth, Matth. 18. 15, 16, etc. To deal with such an offending brother first alone, and as we find him obstinate, so to proceed to a more public way. To give Ellebore or Opium at first, is too violent a remedy; such that do so, are no wise Physicians to men's souls.  
Fifthly, It's a special part of prudence in our reproof of others, or other distasteful 
5. In the mingling of due praise.  exercises to flesh and blood, to mingle a due praise, for what is lovely and good in them. To acknowledge any gift that God hath bestowed upon them, as Paul doth often, joining himself with other believers, sometimes as if they were not inferior to him; he doth not only use loving compellations of brethren and children, but also doth with much sympathy take their infirmities and sins as it were upon himself.  
Lastly, Holy prudence doth not only make a Minister look to the good that 
6. In looking to the evil as well as the good that may come.  may come, but the evil also that may probably issue. For although our duty is to be done, though the world shall fall upon our heads, yet we must consider, whether when so many evils are in great probability attending the action, whether it be a duty then, or no. It's a known passage of one Audas a Bishop, who out of great zeal, set a Persian Temple on fire, wherein they worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fire, as a god, which did so enrage the Persian King, that he commanded the Bishop to build the Temple again, or else he would put him to death. But the Bishop refusing, not only he himself suffered, but thereby brought a most cruel persecution upon many Christians. Now this fact is justly condemned, as a most indiscreet and rash action; he did not consider what evil would fall upon it. Although Sozomene saith of him, That he condemned his indiscretion that he demolished the Temple, but admired his zeal and constancy, that he would die rather than build it up again. Many good actions seeming full of zeal, for want of a due consideration, have brought more evil, than done good: yea have increased that evil the more, which they have endeavoured to extinguish. Hence our Saviour giveth us wise counsel, Matth. 7. 6. Give not that which is holy unto the dogs, nor cast ye your pearls before swine, lest they trample them under feet, and turn again and rend ye. Many times both the pearl, and the Minister also, at least the exercise of his Ministry is destroyed, because he did not consider that some persons are swine and dogs, maliciously endeavouring all evil against you, if they be provoked.  
The first Use is Of Direction, to such who intent the Office of the Ministry, not only to labour after learning and godliness, but prudence also. Even Luther himself, though raised up by God for so great a work, doth sometimes bewail his imprudence and folly. I many times (saith he) do rashly; and while I think to do good, I do hurt, and then I am troubled, beseeching God to forgive me this imprudence. If a man have not so much learning, yet if he have godliness and prudence, he may do more good than more eminent Scholars. As it's noted of Atticus Bishop of Constantinople (one of the successors of chrysostom) that he was far inferior to chrysostom for learning and abilities, yet did more good in his Office by his prudence, being a very wise man, than he did. For chrysostom, though so excellent a man, was very subject to passion; and being of a plain, single heart, did not discern of men, as he should do; by which means his adversaries prevailed over him, so to have him ejected from his place at last. But Atticus continued many years in that place, by his prudence and wisdom, yet a godly man also.  
But how shall we have this wisdom?  
We must earnestly pray to God for it, as the Apostle directeth, James 1. and Solomon practised. And withal, we must read and study the Scripture much, following that as a star.  
And lastly, It is good to be acquainted with Ecclesiastical History. For both from the godliness, wisdom, and also from the miscarriages of those that are mentioned, we may get experience, and they may be as so many pillars of salt to season us. Lege Historiam, ne fias Historia. And if those who would get civil prudence, be required to read humane Histories, and to observe all occurrences therein, how much rather are the Ministers of the Gospel to exercise themselves in Ecclesiastical History, not only to know what was done formerly, or to be able to speak about the Ancients, when they lived, and what their Doctrine was; but also to get prudence, by observing either their wise deportments, or imprudent miscarriages.  
Use 2. Of Instruction. Of what consequence it is for a people to be persuaded of the love and faithful intentions of their Pastors to their souls good; not to think they seek themselves, they ambitiously affect great things over them. For this made Paul take this solemn Oath in the Text, which he would not have done, had not the occasion been urgent. What is it that maketh the ministerial labours, either in preaching or establishing good order among their flock be so disgusted and disrelished, but because they will not be convinced of the Ministers faithful aims, and their great love in all this?   

SERM. CXLV.  
Of Minister's power over the People.  2 COR. 1. 24. Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand. 
THis Text is brought in by way of correction, as the Rhetoricians figure is called. For having said, That to spare them, he did not yet come to Corinth, and he that spareth may also punish; lest he should seem hereby to assume to himself some absolute dominion, and lordly power over them, he addeth, Not that we have dominion over your faith. Because in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Erasmus thinketh the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood; as if the sense were, We have not dominion over you, for your faith's sake. Whereupon he enlargeth himself, that none is to be compelled to the faith; and those (saith he) who are vehement herein, it is that their Kingdom might be more enlarged. Hence he wisheth that Text in Peter, 1 Pet. 5. 3. Not being lords over God's heritage, etc. were written upon all Bishop's halls or palaces, Vel aureis literis, even in golden letters. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; therefore when we urge that place of our Saviour's, reproving the ambition of the Disciples, (Mat. 20. 25. The Gentiles exercise dominion, but so shall not ye) against the political dominion of the Pope and his Bishops, Bellarmine's solution is frigid. It is (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, which signifieth a tyrannical exercise of any power; as if such an imperious abuse of power, not the power itself were condemned. But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes aggravate, yet that it doth not there, appeareth in that the same passage, in Luk. 22. 25. is related by the simple Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here in the Text is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle than doth here disclaim all absolute dominion over their faith, all lordliness over their consciences; he may not dictate; or prescribe to them what he pleaseth. Now if Paul, so eminent an Apostle, made so not by men, but having immediate revelation from God, who was also infallible in his Doctrine, doth yet disclaim this dominion; What mortal man may do it? What Minister is equal to Paul? Yea this Church of Corinth, was wholly planted by him, they were converted by him; and therefore he might plead more sovereignty over them, being not an instructor, but a father, rather than other; yet for all that he challengeth no such primacy. So that this Text confoundeth all Papal Church-government, with the upholders thereof. For how abominable are the expressions of the Popish flatterers? affirming; That the Pope hath the same tribunal with Christ, that he can dispense against Paul ' s Epistles, that he can do any thing, praeter, super and extra jus; and that he is to judge all, but to be judged of none, with such kind of blasphemies. Yea Bellarmine doth apply that prophecy of Isaiah, Behold I lay in Zion a foundation-stone, which doth directly belong to Christ, even unto the Pope, though secondarily, but most blasphemously. The Observation is,  
That though Christ hath invested the Officers of the Church, with some 
Ministers have no dominion over the faith of believers.  kind of ministerial power, yet they have not thereby any dominion over the faith of believers.  
They may not preach what they will, nor command, and dictate what they will. Insomuch that although their Pastors say, Virtue is a vice, and vice a virtue, yet the people are bound to believe it, as Bellarmine in his first Edition affirmed, but afterwards left it out. That all such dominion by compulsion and force is excluded from the Ministry, appeareth plainly by those two Texts, Luk. 22. 15. & 1 Pet. 5. 2. Those places do not forbid such a fatherly pastor-like power, that Christ hath bestowed upon his Church-officers, but a civil domination, as also an ecclesiastical-magisterial power in the Church, as if we were to believe, because they say so. No our Saviour absolutely prohibiteth that, when he saith, Be ye not called masters, for one is your master, even Christ, Mat. 23. 10. Where also we are commanded, to call no man father. Hence the Papists exceedingly err, in calling those Ancients Fathers, thereby urging their dominion over our faith, as if we were bound to believe, what ever a Father saith. Indeed if by Father we mean no more, than an Ancient, who hath lived long before us; so the word may be allowed; but they call them so in a doctrinal and authoritative respect, as if we might not gainsay them, no more than sons their father; but this doth contradict our Saviour's command. Christ then is the only Lord, and Head of his Church; whatsoever he saith, we are commanded to hear him, and that for his own authority; there is no disputing, no doubting, no examination allowed of what he saith: but all Ministers since the Apostles days are subject to error, and may be deceived, and withal by their office they are stewards, not lords in the family; they are Ambassadors only, not Princes: Now such have a limited power, they cannot do any thing of themselves, any further than their Commission extends, their power doth not extend. And truly (as was said) if the Apostles, though infallible, would not challenge such a dominion, such a commanding power in the Church, (1 Cor. 7. 6. I speak this not by commandment) but referreth all his doctrine, his power, and what he did to Christ, as the original; yea Christ as Mediator referred his doctrine and will to the Father. What shall become of those ambitious Diotrephesses, who affect a greater power in the Church? But the Doctrine needeth explication in several particulars. And  
First, Let us see negatively, What is not forbidden or disclaimed by the Apostles, 
1. What is not forbidden in this doctrine. 1. Not the lawful ecclesiastical power in dispensing ordinances.  and then positively. What is for the negative,  
1. The Apostle doth not here exclude that lawful Ecclesiastical power which the Ministers of God have after a spiritual manner in dispensing of the Ordinances appointed by Christ. Some indeed think it is not power or authority, but a gift. Others, that all their power is swallowed up by the Magistrate, when he becometh Christian; but certainly Christ appointed Pastors and Teachers in his Church till his second coming, and gave them power to preach the Word, to administer Sacraments, to exercise Church-discipline, as might at large be proved, if this were a fit occasion. The Apostle attributeth to himself a power once or twice; only he saith, it is for edification, not destruction, 2 Cor. 13. 10. And he telleth these Corinthians, If he come again, he will not spare, 2 Cor. 13. 2. & 2 Cor. 10. 6. he saith, He was in a readiness to revenge all disobedience: And that command of his, To cast out the incestuous person, argued his power. Yea the names given them, that they are called Pastors and Rulers, and that the people are to obey them, argue plainly there is a spiritual ministerial power appointed by Christ in his Church. Of which more largely (God assisting) in subsequent passages.  
2. Neither doth this expression imply, That the Ministers of the Gospel have their power from the people. As if they were Embassadonrs in their name, and 
2. Neither doth it imply, that Ministers have their power from the people.  acted with a power derived from them, as some have pleaded; for the office is of Christ, the designation and application of the person to the office, is by the Ministry of the Church, but they have not the office itself from them. It's true, they are sometimes called, The servants of the Church, but that is finaliter, not originaliter, because the end of their office is for the good of the people; They have not these Offices for their own honour and dignity, but merely for the good of others. So that although in respect of Christ, they are merely Ministers and servants, yet in respect of the Church and the people, they are Fathers and Pastors, having a spiritual rule over them.  
3. Neither doth this expression encourage a licentious boundless questioning of 
3. Neither doth it encourage a boundless questioning of a Ministers doctrine.  the Doctrine, that the Ministers of the Gospel do deliver, because they are not infallible, because they are not commanded absolutely to depend on them. Therefore some run into a disorderly extreme, cavilling and questioning every thing that is taught. But you must know, that although every Christian be allowed a judgement of discretion, and he is by his own faith to be saved. Hence the Bereans are accounted more noble, because they compared the Doctrine delivered with the Scriptures; yet withal they are commanded to hear the Ministers, highly to esteem of them for the works sake; To obey them, and to submit themselves to them. So that the liberty a believer is allowed must not tend to the overthrow of the office of the Ministry. It is true, here is much wisdom and grace required in bounding the people's liberty; and yet asserting their dependence upon the Ministers whom God hath set over them, and from whom they are to seek direction and guidance: but this work is not to be done here. It is certain, they may mutually stand together; yea they were appointed by God for the mutual good of each other; and therefore it's nothing but corruption that maketh a contrariety herein; sometimes by the Minister's pride, and affectation of power; and sometimes by the people's pride and conceitedness, whereby they refuse humbly to submit to such order and officers as God hath commanded them. But this deserveth a large Tractate. For all evil ariseth in the Church, because these bounds are transgressed. In some ages the officers tyranny, in other ages the people's licentiousness have much hindered the power of godliness, and the beauty of Ordinances.  
Lastly, By this is not excluded that duty, whereby Ministers ought with holy 
4, Here is not excluded the Minister's duty to reprove sin.  zeal and courage, reprove sin, and that in the greatest of men. Yea and whosoever are obstinate and impenitent sinners to refuse the administration of the seals of Church-communion unto them. When the Apostle commanded this incestuous person (whom some think to be a man of great place among the Corinthians) to be cast out, when he delivered Hymenaeus and Philetus up to Satan; when he commands, If any walk disorderly, to withdraw from such, 2 Thess. 3. 6. Yea and if any obey not his word, to note, or signify such a man. All these are demonstrations of power, but not lordly dominion; yea where reproof, admonition, and excommunication are rightly administered to a spiritual heart awakened, they become more dreadful than civil, or bodily punishments; because what is done this way, God bindeth in Heaven; God casteth such out of his communion, and commands them, as David to Absolom, not to come in his presence. Thus the Apostle doth not exclude these necessary ministerial duties, although distasteful to flesh and blood. Yea though corrupt persons account them nothing, but the expression of lordliness. Even as when Lot reproved those wicked Sodomites, they replied, He would be a Judge over them, Gen. 19 9 and Moses, when he rebuked the Hebrews, striving one with another. How scornfully did the injurious person answer him? Who made thee a Prince and a Judge over us? Exod. 2. 14. By this we see, how imbred a thing it is in all sinners, if they be reproved and controlled in their wickedness, to account all nothing but dominion and lordliness. Even the holy Government of the Church appointed by Christ for spiritual and supernatural ends, and so wholly for the good of those that go astray, yet by evil men hath been complained of, as worse than Turkish slavery. How little do such men consider, what their Christianity obligeth them unto? What it is to be baptised into the name of Christ, and to acknowledge him the Head, Lord, and Governor of his Church? For if they did, they would not say, Let us break his bends, and cast his cords away from us. Is not the Discipline of Christ to be received, as well as his Doctrine? Did not the Apostle rejoice to behold the faith and order of the Colossians? Col. 2. 5.  
Thus you see what is not excluded. Let us then consider in the next place, What the Apostle doth positively shut out by this negative expression, Not that we 
2. What is forbidden in it.  have dominion over you. And  
1. It doth exclude all abuse and excess even of lawful power. For those who 
1. All abuse of lawful power  are true officers of Christ, having a lawful power committed to them, may yet abuse it, they may show much rashness, too much austerity in the exercise of it. Therefore in the next Chapter, we see this holy Apostle, though zealous to have this incestuous person cast out, yet when truly humbled and repenting, he is no less careful to have him received again, requiring them to confirm their love to him, lest he should be swallowed up with too much grief. Some learned men have thought, that the primitive Bishops did exceed in their austerity herein, as appeareth by many Canons made against some sinners, who for two or three years were not to be received into Church-communion, though truly repenting; yet some excuse them, because the condition of the times did then, they say, require it, that the Church's zeal against sin, might vindicate her against those abominable calumnies cast upon her by the Heathens, as if she did secretly nourish all impiety. And although she was thus severe, yet the Novatians did refuse communion with the Church, as being too remiss, in that she would at any time receive such, who through fear apostatised in time of persecution, though never so sincerely manifesting their humiliation. Thus all unlawful austerity, even in lawful power, is excluded.  
2. By this the Apostle doth disclaim all civil and political Government. Hence 
2. All civil and political government.  the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Varinus; and one that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Budaeus. The Apostles did not invade the Magistrates office, neither would Christ the fountain of all Church-power, be a divider of an inheritance. A civil power is coactive and compelling by force, which Church-power is not. And although Bellarmine say, Ecclesiastical power is ridiculous and in vain, if it may not civilly compel. Yea a profane Papist saith, Our Lord Christ had been indiscreet, if he had not given this temporal power also. Yet they speak this according to their humane apprehensions, transforming Christ's kingdom into an earthly and external one.  
3. Hereby he excludeth a magisterial power, though in an ecclesiastical way, over consciences. That is, he doth not assume to himself to be Lord in the Church, 
3. All magisterial power over consciences.  but an Ambassador or Steward only. He doth not say, his Doctrine is his, the Sacraments are his; but as he received of the Lord, so he delivered to them. And this is that, for which the Protestants accuse the Roman Church, That their Officers arrogate to themselves a Magisterial power in the Church, pleading an infallibility in Doctrine, by which they anathematise all as heretics, who will not subscribe thereunto. The Protestants do acknowledge a ministerial power, but they will have a magisterial one. There must be a supreme visible Judge in the Church (say they) as there is in Commonwealths; else Christ hath not wisely provided in his Church a sufficient remedy against all heresies and schism●.  
Lastly, By this he doth exclude any sinful or wicked end. As if he did make the Church subservient to any corrupt interest of his own. Officers are 
4. All wicked ends.  for the Church, the Church is not for them. He that hath a lordly government or despotical, saith Aristotle, administereth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's not the public good, but the personal good he looketh at: it is not Res publica, but Res propria. All tyrannical administrations are for the tyrant's profit, they Non praesunt ut prosint; whereas good Governors, they relate to the public good, knowing they are for it, not it for them. And thus it is in Church-officers, all their names are names of care, of diligence and labour. God hath not set them there for their carnal advantages, as if the people were made for them; but they are to promote the Kingdom of Christ, and to advance the souls of their hearers. Alas, the Church is Christ's Spouse, not theirs; it's Christ's flock, not theirs; they died not for it, they were not crucified for it; neither are believers baptised into their name, but the name of Christ.  
Use of Instruction. How happy and blessed a thing it is to see the Church of God in unity between Pastors and people; the Officers not abusing their power to ambition and tyranny, nor the people their liberty to licentiousness and wantonness; when Pastors and people strive not about their respective power, but who shall most faithfully discharge their duties to one another. All disorder in the Church hath for the most part come in at this breach. If a Church be Plebs adunita clero, as Cyprian said, Church and people united together, than what goeth to the dissolving of this, tendeth to the destruction of the Church itself. How much doth Ignatius (if they be his genuine Epistles) press this subjection of people to Pastors? And the Apostle Peter doth as earnestly press a loving and meek government in Officers. And no doubt, when God is angry with a people, than he sends an evil spirit, as between Abimelech and the Shechemites, which tendeth to the consumption of both. Let Ministers therefore carefully avoid all affectation of unlawful power, and people of unlawful liberty. Let Pastors look upon their people, as the Spouse of Christ, as purchased by his blood, and this will keep them from lordly dominion; and let people look upon Pastors, as the Officers of Christ, coming in his name to them; and this will make them honour them, and have them in high esteem, both for their office, and works sake. But other parts of this Epistle will provoke to greater enlargement herein.   

SERM. CXLVI.  
The Comforting of the afflicted, one great part of a Ministers work.  2 COR. 1. 24. But are helpers of your joy. 
THe Apostle having removed the negative in his Ministerial power, he cometh to affirm the positive, which is, That we are helpers of your joy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, helpers or co-workers; for the word relateth to a concurrence with others, and therefore by some is made to respect the Corinthians themselves, as if he did work with them for the establishing of their joy. Others relate it to his fellow-Ministers and workmen in the Lord, in which sense he often speaketh of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16. 21. Phil. 1. 2. & 24. Phil. 4. 3. and this is very probable. But then 3. others make it to refer to God, as if the Apostles did work with God but ministerially and subordinately, to the salvation of men; and this the Apostle plainly affirmeth, 1 Cor. 3. 9 This also may be granted; and then the Apostles scope is to show that they have not indeed any dominion; but yet lest any should judge them therefore useless, and conclude they have no power at all, therefore he addeth, We are helpers and Ministers under God. For though God immediately created the world, without any instruments, yet he doth not so in propagation of the Gospel. Therefore Stapleton need not be in such rage at Calvin, for not taking notice of the word, or at Beza for rendering it helpers; seeing that Beza doth not thereby exclude a ministerial help, but a magisterial authority, which the Papal party plead for, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas it is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither doth the Ministry immediately produce spiritual effects in the hearts of hearers, though subordinately only, but doth externally apply the means of grace, in the exercise whereof God doth put forth his glorious power. The next thing considerable is the object of this, We are helpers of your joy. We might have thought he would rather have said your grace, or your faith; but he saith joy, by which some understand heaven and happiness, as the word is used, Heb. 12. 1. Matth. 25. 23. This indeed is necessarily employed, and so must not be excluded: but the proxime and immediate sense is their spiritual joy and comfort. For this is made opposite to that imperious and austere exercise of Church-power, which some being guilty of, do exceedingly grieve and discourage the hearts of such who fear God, as the Prophet Ezekiel complaineth of such fiery Pastors. Hence he speaks of heaviness and sorrow so much in the next Chapter, from whence observe,  
That the ministerial work in a great measure of it consisteth in administering 
The administration of comfort is a great part of the ministerial function.  comfort and consolation to such as stand in need thereof.  
Our work is not only to endeavour the conversion of such who are turned aside from God, but also the comfort and consolation of such who are sadly dejected. We see our Saviour himself, after whose example all Ministers are to walk, was very careful heerin, Joh. 17. 13. These things have I spoken that my joy might be fulfiled in you, not only joy, but perfected and completed joy. Therefore when his Disciples were cast down with sorrow about his departure from them, how ready and willing is he to suggest all such arguments as might administer joy, yea, and promiseth his spirit as a Comforter, which would effectually set home those arguments upon their hearts? This Apostle also, how frequent is he in pressing this duty, ingeminating of it? Rejoice in the Lord always, again I say rejoice. Phil. 4. 4. Hence he saith to these Philippians, cap. 1. 25. that he had confidence of abiding with them for the furtherance and joy of their faith: where you see the more growth and increase in grace, the more joy; and it is called the joy of faith, because by believing we come to partake of this joy. Let not then any people nourish prejudices in their hearts against the faithful Ministers of the Gospel, as if they endeavoured only to discourage men, to fill the hearts of people with despair, to drive them into melancholy, and turn them out of their wits, as profane persons calumniate: for our great work is to provide comfort for such as are fit Subjects to receive it. That must always be remembered, oil is for the wounded in soul: this wine is not for such who are transported with feverish lusts of their sins, but if thy sins be a burden to thee, and thou hast cast them off, than manna is prepared for thee in this wilderness; then a year of Jubilee is to be proclaimed to thee who didst mourn under thy spiritual debts. But let us explicate this Truth.  
And first, There is a twofold joy, a carnal and worldly joy, whereby men delight 
1. There is a twofold joy, carnal and spiritual.  in the pleasures of ●in, and the jolly pastimes and customs that are in the world; and there is a spiritual joy arising from God's love in Christ, whereby we are quickened to all holiness with great delight; now God forbid that any Ministers should be helpers of the former joy. There have indeed been such unsavoury salt, profane Ministers of the Gospel, whose work hath been to strengthen the hands of wicked men, to preach peace and mercy to them while wallowing in their sins; but woe to such Pastors, and such a people. These are sharply reproved in the Scripture, for there always will be such men-pleasers, such daubers with untempered mortar, as Jer. 6. 14. They heal the hurt of my daughter slightly, saying, Peace, Peace, when there is no peace. Would you have such a Physician that should flatter you about the wounds of your body, saying, it will heal, it will heal, when thou feelest it to putrify more and more? Such spiritual Mountebanks the Prophet Ezechiel complaineth of also, cap. 13. 10. They have seduced my people, saying, peace, peace, especially at 22. verse. these wicked Prophets are said to make sad the hearts of such whom God would not have made sad, and strengthened the hands of the wicked by promising them life. Thus you see what an unfaithful Minister will do, all that he can and dare, he will uphold and encourage a profane person; and all that he can and dare, he will uphold and discourage, vex and grieve such who fear God, and whom God would have comforted: but such men in time meet with an overflowing storm and great hailstones fallling upon them, as v. 11. which shall destroy them, and rend the wall down they have daubed up. Do not then think this is the joy we should help you in: in your profane pleasures, in your superstitious and vain customs to encourage you; no, this were to deprive both ourselves and you of true solid joy.  
Hence in the second place, We are to help the joy of those whose grace we have 
2. Ministers are to help their joy whose graces they have before helped.  helped before. Joy cannot be the first stone in God's building, grace and holiness is first, and then consolation; The spirit of God is first a sanctifier, and then a comforter. So that many people take a preposterous method; if they be sick, they look the Minister should presently give them comfort; there must not a word be said of their sins, of the necessity of repentance, this will make them despair. Fond and foolish people, why would ye be tickled into hell? why would ye be pleased into damnation? oh it cannot be that thou shouldst have comfort before godliness, this would be to falsify the covenant of God, to abuse the seal of pardon, applying it to him; whom God doth still hold guilty, Understand then God's method, and submit thereunto, saying, I do not expect comfort; I would not have the promises of grace applied to me while thus obstinate and impenitent in my sinful ways, but if thou art found godly, than we are to comfort and to comfort, as Isa. 40. 1. again and again, not giving over till that evil spirit of unbeleef be cast out: And this spiritual comfort is seen in two particulars.  
1. Comfort under the guilt of sin, and truly herein we do a most acceptable work. Then it is indeed the tongue of the learned, when we speak a word in season to such afflicted spirits; how ready and willing are the faithful Ministers of the Gospel to bring the balm of Gilead to such persons? how pitiful and compassionate because they know the terror of the Lord? God hath commanded us to be Messengers of peace, and like Noah's dove to come with an Olive-branch, assuring them that the waters are abated; and oh that God would provide such comforting work for us; It is very seldom to meet with such: we have work enough to reprove the profane, to instruct the erroneous; but how few do need comfort because their sins are a heavy burden upon them.  
In the 2. place, we are to help the comfort of the godly in respect of their outward afflictions. For they are more chastened than other men; there is no godly man but God hath appointed a cross for him; yea, sometimes many crosses together. Now how necessary is it to have a faithful and wise comforter in such cases? for alas, our own hearts are full of discouragements, and every thing is ready to appear more terrible than it is, and the devil he is very ready to make the waters overflow more than they would do. So that to administer comfort to such disconsolate persons, is the best act of love, and the most suitable alms that can be desired. Seeing then that grace must be laid, as a foundation for comfort;  
Hence in the third place, Before the Ministers of the Gospel can administer comfort to unregenerate persons, they must necessarily use sharp and bitter means, 
3. Sharp means are to be used before comfort.  as preparatory there unto. Neither are we then to be blamed, or judged too cruel and austere, but sin is to be condemned as the cause of it. It is your sin that maketh all bitter things necessary. When the Physician administereth bitter Physic, which maketh thee exceeding sick, is he to be blamed? and not rather those peccant humours within us. The ground must be ploughed up, and have its bowels as it were moved, ere the good seed can be sown into it: The wool must be carded, and torn as it were in pieces, ere it be made for a garment. The stone must come under the hammer and saw, ere it be prepared for the building. And thus ere the heart of man be fit to receive Gospel-comfort, it must be humbled and broken by the Law of God: So that we are making way for your comfort even while we denounce the curses of the Law: To preach of hell and damnation, though it be grievous to you, yet it is wholesome; Therefore do not thou cry out against such men that have the Law, hell and damnation so much in their mouths, for this is the way to polish and prepare thee for comfort; we do not forget the Gospel while we preach so: neither are we to be accounted as legal Preachers; and not such as preach Christ, for hereby we level the mountain for Christ to come, hereby we straighten the camels back, that it may go through the eye of the needle; yea, all those spiritual censures inflicted upon offenders, are for comfort; if thou art reproved, and that sharply and zealously, it is for thy comfort: yea, if thou art for thy scandalous and impenitent ways cast out from Church-communion, and denied the seals of comfort: yet all this is medicinal, and maketh a way for comfort. The incestuous person is by Paul cast into spiritual sorrow, that so he may partake of spiritual joy and consolation; of which blessed effect more in ●●s time, when we come (God willing) to the next Chapter.  
In the next place, let us consider the grounds, why Ministers are to promote 
Why Ministers are to comfort the people. 1. Because they are Ministers of the Gospel.  the comfort of such who are fit subjects for it.  
And first, Because they are Ministers of the Gospel: and what is that but the glad tidings of pardon of sin, of reconciliation, and of everlasting happiness? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is noted to signify not only glad tidings but the reward also given unto the messengers thereof. What then is more suitable to the Ministers of comfort but to bring comfort, that we may say, as David of Ahimaaz, he is a good man, and bringeth good tidings? If a Minister be a Boanerges, a son of thunder, it is that he may be a son of consolation. It is not contrary to their commission to preach of sin, and of the day of judgement, for so Paul did to Felix, which made him tremble; only we are not to stay here; we must not keep you always under this Schoolmaster, but bring you at last to Christ. Insomuch that all our duties tend to this, even to advance the Gospel in the hearts of hearers; yea, every doctrine of Christ, as it is a doctrine after godliness, so it is also after consolation. And therefore if any opinion do properly make against godliness, we may reject it: and so if any do truly make against solid comfort, we may refuse that, as not being of Christ. It is true, many heretical and erroneous persons may pretend to great comforts and ravishments; They usually say, they never had so much comfort as since they engaged in such ways; but than you must remember that the devil may be transformed into an angel of light: and as there is a counterfeit pie y, so there is also a counterfeit comfort. It is not enough then to have comfort, but it is to be judged and tried by God's word. Neither may we say, this is a comfortable doctrine, therefore I will embrace it, but first see it be a true Scripture-doctrine, and then receive it, for such to be sure will also be comfortable.  
2. We are to help forward the godly man's comfort, because the heart of man awakened for sin is very much indisposed to receive it, and the devil he is a vehement 
2. Because an awakened heart is much indisposed to it.  opposer of it. That the heart of man wounded for sin doth difficultly receive consolation, is plain, because joy is the fruit of God's spirit, and the spirit of God is given not only to sanctify us, but to vouchsafe consolation also, so that as a man hath a dead womb, in respect of grace, he is not able to have one good thought without God's spirit, so he hath also a dead womb in respect of comfort, he is not able to have one comfortable thought, unless God who is called the God of all consolation, infuse it into him: and then the devil is a daily opposer of our comforts as well as our graces; as he is a tempter to sin, so to unbeleef and discouragements: he loveth to keep us as he did the lunatic person about the tombs, in thoughts of our hypocrisy and damnation, that God doth not love us, that he hath cast us off. Is it not then necessary to endeavour the comfort of a godly man, when it is so greatly gainsaid both within and without?  
3. Our duty is to persuade to comfort, because hereby the heart is more enlarged 
3. Because hereby the heart is more quickened to godliness.  and quickened unto all godliness: The joy of the Lord is our strength, as Nehemiah said, Nehem. 8. 10. It is like oil to the wheels. With what delight and gladness doth a joyful believer exercise himself in all holihesse? with what courage and confidence doth he discharge all the duties required of him? The spirit of God did come upon the Prophet when he played upon the harp; The more cheerful, the more prepared to receive power from God; as the drier the paper is, the fitter to receive characters; whereas upon wet paper none can write. As it doth thus enable us to do, no less also doth it fortify us to suffer: We see with what readiness and undaunted courage the Martyrs endured the most exquisite torments; and why so? but because they were filled with unspeakable joy: insomuch that their condition was sar better than the most prosperous and flourishing estate of any wicked men. They were infeliciter felices, and these were feliciter infelices, as Austin said: So that in promoting holy joy we advance grace and godliness also.  
Use first of instruction to the Ministers of the Gospel, to answer the main end of their office, which is to be comforters; not to be Marahs' but Naomies: Spiritual consolation is the proper fruit of the spirit of Adoption, and therefore a pearl highly to be esteemed: and that they may do this, they must attend to their doctrine and their practice: Their doctrine, and thus in Popery in stead of building up they destroy comfort; the doctrine of uncertainty and doubting about the state of grace; the doctrine of satisfaction and merits, these are uncomfortable doctrines. Indeed some adversaries say, the doctrine of absolute predestination, and that Christ died but for some only, and not all, is an uncomfortable doctrine. Hence their saying is spiritus Calvinianus est spiritus Melancholicus. The Antinomians they also say, to preach the Law and repentance, thereby as in a way to obtain remission of sins, is a method of preaching, that destroyeth all comfort, but these might easily be confuted if it were our business. It is a Ministers duty to see the doctrine he preacheth, doth not in its own genius, and as a proper effect work despair or discouragement; And then for their practice, they must be careful that all reproofs, admonitions, and spiritual censures be so managed, that though for the while they may seem bitter, yet at the last they will bring much comfort; and that though they be in pain for a while, yet they shall at last rejoice to see a manchild born.  
2. Use of Exhortation, to be such a prepared people, as that comfort may be applied to you; how can ye have comfort if ye live in the ways of sin? do 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 thyself of consolation, then know the blame lieth in thyself, and not in the Ministry: 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 causal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is brought in as an argument of something preceding, it is very difficult to find out the reason: Those Interpreters that take notice of it are divided, Some do make it a reason of the words immediately 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 Church in general, nor was it puhlikely professed by them: It is true, many abuses there were in practice both civil 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 withal 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 rejoice in their faith, that they stood steadfast 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 steadfast: Insomuch that if I Paul, or an Angel from heaven should preach unto you another doctrine, yet you believe in the truth, as God's truth, and not man's truth; So that God alone hath the dominion over your hearts in believing. Thus it is a very fit and proper reason. Hence Heinsius thinketh there is a transposition of the words, which is usual 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 read it objectively, you stand in the faith; or instrumentally, by faith you stand; it is not much material: 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 usual 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 conjoined, 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 
The Christians saith relateth only unto God.  unto God only.  
We believe not in men, but in God. Whether we speak of dogmatical or fiducial faith, they cannot have any other bottom 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 deserveth explication in some particular Propositions. As  
First, There is an humane, and there is a divine faith, which only deserveth 
1. There is an humane and a divine faith.  the name of Christian faith, and to which only the promises of God do belong. An humane faith, I call that, when men do believe principles of Religion merely 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, custom 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 Turks, is for their Mahometan, the Papists for their Popish faith. Insomuch that many Protestants, Turks 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 enlightened by God's Spirit, do receive even the Christian or true Religion, but upon civil and humane respects; and therefore when Emperors 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. Only we add a further position, which introduceth a divir●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 explicit 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 do not believe in Magistrates, nor in Ministers, nor in the Church, trusting our faith and salvation upon them, but the word of God only; whereas the Papists do expressly 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 yield 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 embrace their Religion, but only are persuaded herein by external motives, very few being able to give a reason of the faith or hope that is in them, which yet the Apostle Peter requireth of every man and woman, 1 Pet. 3. 15. What reason have they, but their father's example, and the Laws of the Land? So that it is merely accidental, that they do receive a true Religion; for it had been Heretical and Idololatrical, it had been all one to them, they would have entertained it however. But to this particular, you must observe one Caution: It's one thing to speak of the Introductory and Preparatory means of faith; and another thing of the ultimate and formal motive or reason, why I do believe. We do readily grant, That the true Church's Ministry may prepare for a divine faith: What is Paul, and what is Apollo, but Ministers by whom ye believe? saith the Scripture (1 Corinth. 3.) Thus Timothy had his faith by the godly education of his Mother and Grandmother. Yea (John 4.) we read of the woman of Samaria, instrumental to bring many people to believe on Christ only; yet observe that expression, vers. 42. Now we believe not, because of thy saying, for we have heard him ourselves. Godly Ministers then, and godly parents may be greatly helpful to us in true believing; but then the reason and chief motive is, from the Divine Authority of the Scripture, declaring this truth. We do not believe in Ministers, nor in the Church. And thus you must understand that passage of Jehoshaphats, (Chron. 20. 20.) Believe in the Lord your God, so shall ye be established: believe the Prophets, so shall ye prosper. Believe in God ultimately, but believe the Prophets ministerially. So that it would be a fanatic presumption, out of a persuasion that only worketh faith, thereby to cast off those useful helps and means which he hath appointed for the producing of faith.  
In the next general place, we are to know, That two things are necessarily 
Two things required to the working of a divine faith. 1. The principle that worketh it in us, God.  required to the working of a divine faith: The one Effectively; The other Objectively: The principle that worketh faith in us, and the reason or motive thereof: The principle that worketh faith in us, is God alone. None can make the heart of man to believe Scripture-truths, but God only. Hence Faith is the gift of God; so some are said, To believe through grace, Act. 18. 27. Is it not plain in the Pharisees, notwithstanding they heard our Saviour preach, and also saw his wonderful miracles, yet to them it was not given to believe, or to know the mysteries of God; but to others more unlearned and contemptible it was. Hence it falleth out, that the most learned men are many times most Atheistical, or at least Sceptical and doubting in Religion. Insomuch that we are to be importunate with God in prayer, that he would both work and increase faith in us. Hence Christ is said to be, both the author and finisher of our faith, Hebr. 12. 2. It's the mighty power of God, so enlightening and enabling thee, that thou dost adhere to the truth. For how many specious arguments may be produced against the faith? How mutable are many in forsaking the faith they once professed, and turn Heretical? So that it is a special work of God's grace to make thee stand firm in the faith, especially in times of temptation. To be a pillar in the Temple of the Lord, and not a reed shaken with every wind, is a glorious preservation. For it's plain, that its fancy, error, or humour that lead many in Religion, and not this holy precious faith.  
Again, The second thing necessarily concurring to a divine faith, is a 
2. A divine testimony, God's word.  Divine testimony; it must be God's word. We must have the Doctrine from Christ, else our faith is but an humane faith, and so our Religion, but an humane Religion. The Thessalonians are commended by Paul, That they received the Word, not as the word of men, but as it is indeed the word of God; and when so received, it effectually worketh in those that believe. Alas, what is the reason, there is so little holiness, so little godliness? It is because there is so little divine faith. The truths we preach are not received as the word of God; we look no further or higher than to a man in these things: we do not hear and tremble, we do not believe and tremble; we rise not up with heart-reverence, as Eglon, though an Heathen did to Ehud, when he said, He had a message from the Lord.  
In the third place, In that the true Christian faith floweth from such a divine 
3. Hence it is that none can have a sovereignty over the faith of a believer.  principle, and ariseth from such a divine motive, Hence it is that no kind of persons have an absolute Sovereignty over the faith of a believer; and whosoever do arrogate it to themselves, they assume the property of the Almighty, and most infinite God. They arrogate to themselves the peculiar and incommunicable property of Christ, which is to be the Head of the Church, and a Lawgiver in respect of any Doctrine, Worship or Ordinances. It is true, there have been such, especially the Pope of Rome, who hath thus arrogated to himself, setting himself in the Temple of God, as God; but the blasphemies of such have been written (as it were) in their foreheads, and hereby they are justly deemed to be a Political, or Church-Antichrist, as there is a Doctrinal Antichrist. But we affirm, That no kind of persons can have dominion over a man's faith, seeing it hath such a peculiar reference to God.  
First, Not spiritual and Church Rulers, or Ecclesiastical Governors. If 
1. No Church-governors'.  the Apostles would not assume it, who then may? It is true, there are several Texts in Scripture, which command us to hear our Pastors, to obey them, to submit unto them, to have them highly in esteem for their works sake. Such as do not hear them, are to be accounted as Heathens and Publicans. They are endowed with power to Admonish and rebuke sharply: Yea, where obstinacy is in sinners, To cast them out of the Church. But all this doth not arise to a Magisterial Domination over men's consciences. And although they have power to bind and lose, which God himself promiseth to confirm in Heaven; yet all this is declaratively and ministerially only. How far there is a decisive power in Councils to extinguish all errors and heresies, is not here to be debated. This is enough, that as no particular person, so no Councils, though never so oecomenical can say, we have dominion over your faith. And  
Secondly, No civil power hath dominion over any man's faith. No Magistrate can make Articles of Faith, can appoint another worship of God, or 
2. No civil governor's.  other Sacraments than Christ hath appointed. Faith is not Caesar's gift, neither can any man believe, Praecisè quia vult, as Mirandula declareth, merely because he will. How far Magistrates have power in matters of Religion is greatly disputed and determined by the excess in some, and by the defect in others. But however no Kings or Emperors can say, We have dominion over your faith, no more than they can say, We are the true and great Jehovah. They cannot make a Religion, make Sacraments, but enjoin the observance of that which is required in the Word; and the reason which excludeth both spiritual and civil Governors, is general to all. We are not baptised into any man's name, neither hath any Emperor or Church-officer died for us; they have not been crucified for us; neither have they power over our hearts, to impose a command upon them, which must necessarily be in the duty of faith; neither can they damn or save men. Hence the Apostle saith, There is one Lawgiver, which is able to save and to destroy, Jam. 4. 12.  
Fourthly, Although divine faith be such a noble and excellent work, coming from Heaven, and ascending up to Heaven again, Yet it doth admit 
4. Faith admits of degrees.  of degrees in the subject where it is. Some have stronger faith, some weaker, some have more explicit and extensive faith, than others; yea and the most settled believers are subject to temptations; they are often assaulted, and that even in their faith about the principles and fundamentals, about God, about the Scriptures, about the immortality of the Soul, about the state of Glory, and eternal Torments. Fiery darts are sometimes injected, for which the people of God do abhor and loathe themselves. Therefore we must distinguish between little faith, and no faith, between doubtings and Atheism. And truly for this end doth God suffer errors and heresies to arise in his Church, that truth may be more confirmed, and the approved may be made manifest. It's to exercise the spiritual wisdom and faith of the godly, whether they can discern of things that differ, and can tell which is the stranger's voice, and which is the true shepherds. It is a very grievous temptation to be assaulted about fiducial faith, whether the promises belong to thee in particular; but in some respects it is far more terrible to be exercised in doubts about dogmatical faith: for this tendeth to the razing of the foundations, and the arguments or remedies to cure this distemper are more difficult.  
Use of Instruction. Is faith thus immediately respecting God above all instruments, though making use of them? Then  
First, Theirs is not faith, which doth wholly depend upon the Authority of a man, though never so eminent. We may not rely on Austin, on chrysostom; neither do we own those expressions of Lutherans and Calvinists. For although we acknowledge them eminent instruments in propagating of the Gospel, yet we believe not upon their authority merely, because Luther and Calvin saith so. It is true, nothing is more ordinary, than to admire men's persons, and while we extol their gifts and abilities, we are secretly enticed to think of worthy men●, above what we ought, and find an awe in our consciences to recede from any opinion they have delivered: But we must take heed, we do not hereby become guilty of spiritual Idolatry, setting up men as Idols in our hearts.  
Secondly, This instructeth, that gross ignorant men cannot have any divine faith; for they feel nothing of any work of God's Spirit, or illumination upon their understandings; hence they believe as other men believe, as if a man were not to be saved by his own faith.  
Thirdly, It showeth the Sceptical and Pyrrhonian man in Religion, the mere Seeker, that he hath no faith. If he had the substance of things hoped for, and the evidence of things not seen upon his soul, he would not be tossed up and down, as he is.  
Fourthly, It showeth, that the mere carnal Politician hath no divine faith, for he looketh upon Religion, but as an humane device, or a State-engine, and therefore can transform into all shapes and times. How contrary is this to true faith?   
FINIS.   

AN Alphabetical Table CONTAINING The chief Heads of this Treatise.  

A  

Administrations.  
THe godly sometimes deceived about God's Administrations towards them, pag. 293, 294, 295, 296, 297  
Reasons of it, 298  
Rules for the preventing it, 299, 300   

Afflictions.  
God comforts his people in all their Afflictions, both spiritual, 167 

And temporal, 168    
'Tis a special duty to comfort the Afflicted. See Comfort.  
The most eminent Saints when Afflicted need comfort, 188, 189, 190 

See Sufferings.    
'Tis of great use to know what are the Afflictions of the people of God, 256 

Reasons of it. ibid.    
What use is to be made of preaching about those Afflictions which Paul and others suffered from the Heathens, 257, 258, 259  
The Afflictions of the godly heavy and yet light, 270  
Faith and flesh pass different judgements upon Afflictions, 270, 271 

Propositions clearing it, 271, 272    
How we may know when flesh and when faith speaketh in Afflictions, 274, 275 276 

'Tis very useful to know that, 277    
Natural strength not able to carry a man through all Afflictions, 280 

Propositions clearing it, 280, 281, 282  
See Troubles and Sufferings.     

Anointing.  
All true believers have a spiritual Anointing from God, 620 

Propositions clearing it, 620, 621     

Apostle.  
What an Apostle was, 15 

Two kinds of them, ibid.  
They were appointed by Christ in the first building of the Church, 16    
The properties of an Apostle, 16, 17, 18 19  
Of the difference betwixt the Office of an Apostle, and of an ordinary Pastor, 506, 507   

Assurance.  
A believer may be Assured he performeth duties with an upright heart, 394  
What is required to an Assurance of our being in a state of grace, 395, 396  
The impediments of Assurance, 400, 401 

Gods command to look after it, 401, 402  
The effects of it, 402  
Cautions about it, 403      

B  

Blessing.  
A Threefold Blessing mentioned in Scripture, 127  
Christians ought to Bless God for all his mercies, ibid.  
What is required to our Blessing God aright, 128, 129, 130, 131  
We should Bless God more for spiritual mercies than for other, 134 

See Praising God.      

C  

Call.  
THe divine Call of Ministers necessary to be known, 19  
Two things premised concerning a Ministers Call, 20  
What are the practical concernments which will follow those who have a true Call from God to the Ministers, 21 

To the people, 22    
The Call to Church-offices proceeds merely from the will and pleasure of God, 33, 34 

What is there meant by the will of God, 34, 35, 36     

Changing.  
Of Changing in matters of Religion, 546   

Christ.  
Why our Saviour called Christ, 36 

What it doth imply, 27  
He is the Son of God, 135    
Propositions explaining how Christ is the Son of God, 136, 137. 561, 562, 563, 564 

This truth is the foundation of all Christian comfort, 138, 139    
Christ the only object of all preaching, 557  
When Christ is preached, 557, 558, 559, 560  
Jesus is the Christ, the anointed of God, 569 

See Jesus.     

Church.  
Of the name Church, 50, 51  
The nature and description of a Church, 51 

It is a society 52  
Called of God, 52, 53, 54    
By the preaching of the Word, to the profession of Christ and Church-communion, 55, 56  
Wherein Church communion consisteth, 56, 57  
The notes and signs of a Church, 58, 59 

Why necessary to be known, ibid.  
All are not of equal necessity, ibid.  
A latitude to be granted in the application of them, 60    
Of the twofold form of the Church, internal and external, ib.  
The marks of the visible, not to be confounded with the properties of the invisible Church. 61  
Why Paul writeth to the Church, and not to the Churches of Corinth, 63  
A Church is God's people in a more peculiar manner, 64  
Seven things implied in the Churches being said to be of God, 64, 65, 66, 67  
A Church sometimes gathered amongst the most profane people. 69  
A Church may be a true one, though defiled with many corruptions, 70 

Three propositions clearing it, 73  
Three reasons demonstrating it, 76    
What corruptions were in the Church of Corinth, 71, 72  
The soundness and purity of a Church admits of degrees, 73  
The Church of God, as 'tis a Church doth far surpass all civil societies and temporal dignities, 77 

Three propositions clearing it, 78, 79  
The grounds of it, 79, 80    
'Tis hard for Churches to keep within their proper bounds about Church administrations, 80  
'Tis a Minister's duty by all lawful means to promote the Church he is related to, 81  
All that are in the Church are Saints by profession, 83  
What is comprehended under Church-Saintship, 84, 85  
All Saints ought to join themselves to Church communion, 91 

Yet some causes may excuse them, 91, 92    
What are those sinful grounds why many do not join themselves to Church communion, 93, 94  
The best Churches changeable in their affections to their guides, 464 

Propositions clearing it, 464, 465  
The causes of it, 466, 467    
The Church esteems many things which the world despises, 31, 32   

Church-officers.  
Church-officers appointed by Christ as the head. 28 

Propositions clearing it. 29, 30    
Two things Church-officers are to take heed of, pride and idleness, 30, 31  
How it concerns Church-officers to agree in matters of Religion, 46 

Three propositions clearing it, 46, 47  
Three things conducing to that happy agreement, 47, 48     

Comfort.  
God a God of all Comfort to his, 148 

What is implied in that expression, 149    
What in the word Comfort, 150, 151  
Propositions about the Comforts of God, 152 

It is so to be managed as to be made an antidote against despair, and yet a curb to presumption, ib.    
Comfort not to be judged of without Scripture-light. 153  
God actually Comforts his people, 157  
How God comforts his people, 158, 159, 160  
God a God of Comfort only to believers, 161 

Six propositions clearing the truth, 162, 163, 164, 165    
God Comforts his people in all afflictions, 166, 167  
No Philosophers ever had the true art or grounds of Comfort, 169  
God Comforts only by the Scriptures, 170  
What are the grounds of Comfort in Scripture. 171, 172, 173  
How God is said to Comfort his people in all their afflictions, notwithstanding they are oft disconsolate, 174, 175, 176, 177  
Comfort not absolutely necessary to salvation. 175  
These only are fit to Comfort others who have the experimental work of God's grace upon their own hearts, 182 

Four propositions clearing it, 182, 183, 184  
Four reasons confirming it, 184, 185, 186    
It is a special duty to Comfort the afflicted. 187 

Propositions clearing it, 187, 188, 189, 190    
Two things required to the Comforting others in a right manner, 190, 191  
The same grounds of Comforts which revive one, may revive another also, 191  
What are the general grounds of Comfort in afflictions, 192, 193 

Reasons of it, 193, 194, 195    
Our Comforts are and abound by Christ, 209, 210  
How Christ makes our Comforts to abound in our sufferings for his sake, 210, 211, 212  
God commonly proportions our comforts to our sufferings, 214 

And sometimes makes them to exceed 215  
The reasons of it, 216, 217    
Why God often denies Comfort in trouble 217, 218  
Our Comfort is promoted by others suffering for Christ, 223, 224, 225, 226 227  
'Tis universal holiness that is the ground of Comfort, 443   

Communion.  
Two sorts of Communion, 251  
Communion with the sufferers for Christ a good way to interest us in their glory, ibid.   

Confidence and self-confidence.  
Self- confidence a great sin, 302  
Propositions clearing the nature of Self- confidence, 302, 303, 304 

A godly man sometimes guilty of it 309, 310  
Of the sinfulness of it, 313, 314, 315  
Confirm, vide Establish.     

Conscience.  
Of the Conscience, 384  
The witness of a good Conscience a great ground of comfort, 385  
What is required to a good Conscience, 385, 386, 387, 388, 389  
How the Spirit witnesses with our Consciences, 389  
What are those effects of the Spirit by which our Consciences are rightly guided in witnessing to us, 390, 391  
Distinctions concerning Conscience and its testimonies, 392, 393 

Consolation, vide Comfort.     

Conversation.  
Of a twofold Conversation, 443  
What is required to a good Conversation, 445, 446   

Conversion.  
A great deal of difference in the persons the Converted, 42  
And in the manner of their Conversion, 43 

The reasons of both, 44     

Corinth.  
Of the City Corinth, 68    

D  

Day.  
CHrist hath a solemn Day wherein great changes will be made, 479 

Wherein these great changes will be, 479, 480, 481, 482, etc.     

Dead.  
Of God's raising the Dead, 326 

What it implies, 328, 329     

Death.  
The natural fear of Death not removed by grace, 284 

Propositions clearing it, 285, 286    
Of what use the natural fear of Death is, 286  
There is a natural fear of Death in all, though in some more, in some less, 288  
When the fear of Death is sinful, 289, 290, 291   

Deliverance.  
Deliverance both temporal and spiritual from God, 341, 342   

Despair.  
Whence Despair arises, 352   

Dispensation.  
All Gods Dispensations further the salvation of his people, 242, etc.  
Two sorts of Dispensations which conduce to that end. 244 

Vide Administrations.      

E  

Earnest.  
GRace the Earnest of glory, 651 

How grace and an Earnest differ, 652, 653    
What is implied in the Earnest of God's Spirit, 654, 655, 656  
They who have the Earnest of the Spirit cannot fall away, 657, 658   

Education.  
Education not to be rested upon, 44, 45   

Ends.  
What are these inferior Ends interposing betwixt God and us, which we are apt to look upon, 416, 417   

Enjoyments.  
Temporal Enjoyments as well as spiritual mercies are the gift of God, 369 

Propositions clearing it, 370, 371, 372  
Reasons for it, 373     

Establish.  
Wherein the Establishing work of God's grace lieth, 607, 608, 609, 610, 611, 612  
Arguments proving all Establishing to be from God, 613  
The most eminent need Establishment as well as the weakest, 614 

Demonstrations of it, 615, 616, 617    
'Tis in Christ alone that we are Established, 617, 618  
Reasons why we cannot Establish ourselves, 636, 637   

Experience.  
Experience in former, should encourage to trust in God for future mercies, 345 

Propositions clearing it, 346, 347      

F  

Faith.  
OF the different judgements which Faith and flesh put upon afflictions, 274, etc.  
The division of Faith as to the object, 638  
Whether in Faith, and by Faith be oaths 665  
Ministers have no power over a Christians Faith, 684  
A Christians Faith relates only to God, 694 

Propositions clearing it, 696, 697     

Father.  
What is implied in Gods being our Father, 120  
What in the expression Our Father, 121  
God is the Father of mercies, 140  
What is employed in Gods being the Father of mercies, 141, 142, 143, 144 

Fear of Death, vid. Death.     

Flesh.  
Faith and Flesh pass different judgements upon afflictions, 274, etc.  
Of the phrase; walking according to the Flesh, 520  
Walking by principles of Flesh makes men unconstant, 521  
What are the principles of Flesh, 521, 522, 523   

Form;  
How the Form of a thing may be a note or mark of it, 61    

G  

Glory of God.  
'TIs the duty of all Christians, especially Ministers, to lay out themselves for the Glory of God, 500, 501 

Propositions clearing it, 501, 502, 503    
What is required to enable us to do all things for God's glory, 504 

Glorying, vid. Rejoicing.     

God.  
Of the Names of God, 117  
God alone can give grace and peace to his people. 118, 119  
God a Father, especially to true believers, 120 

What it implies, ib.  
He is a Father to the weakest as well as strongest believer, 121    
He is a true God, 536 

He is the Father of mercies. 

V i de Father.       

Godly.  
Truly Godly, though eminent, yet humble, 37  
Godliness and a Godly life is very convincing, and of great advantage, 455, 456 

Why oft not convincing, 456, 457     

Grace.  
Four acceptions of the word Grace, 66  
Grace to be desired before all other things 100  
Seven propositions discovering the nature of the Grace of God, 100, 101, 102  
What are the opposites of Grace, 102  
Who are fit subjects of the Grace of God, 103, 104, 105  
Many err about the Grace of God, and yet are extremely opposite one to another 105  
Four Scripture-characters of the Grace of God, 106, 107  
What is requisite to a certain knowledge of our being in a state of Grace, 395, 396  
What to an experimental discerning of our Graces, 397, 398  
The godly ascribe all to Grace, 433 

Propositions clearing it, 433, 434    
What is that Grace which the Apostle exalts above fleshly wisdom, 434, 435 436  
What are the Graces which the Apostle acknowledgeth in his Ministay, 434, 435, 436, 437, etc.  
Grace the earnest of glory. 

Vid. Earnest.     

Growing.  
In what things believers are to be always Growing, 497, 498    

H  

Hope.  
OF Paul's Hope concerning the Corinthians. 245  
Hope Divine and Moral. 246  
'Tis great encouragement in a Minister to see good grounds of Hope in his people. ibid.  
What things are they which made Paul have such an Hope of the Corinthians, and other Ministers of their people, 247, 248, 249   

Humility.  
Humility in the godly, though eminent 37 

Wherein it discovers itself, 38, 39  
What are the grounds of it, 39, 40      

I  

Jesus.  
OF the name Jesus, 24 

How Christ is a Jesus a Saviour, 25, 565  
What kind of Saviour he is. 26  
He is a Lord. 122  
Four propositions clearing it. 123, 124, 125  
What is employed in his being a Saviour. 565, 566, 567  
To whom he is a Saviour, 567, 568     

Inconstancy.  
Inconstancy a great sin in all, especially in Ministers, 510, 546, 547, 548, etc. 

Of its sinfulness in civil respects. 511, 512  
Its aggravations, 513, 514  
Its sinfulesse in spiritual respects, 515, 516  
Motives against it, 517, 518  
The causes of it, 553     

Joy.  
A twofold Joy direct or reflex. 175. 

'Tis either spiritual or corporeal. 176  
Judgement-day, vid. Day.      

K  

Knowledge.  
CErtain Knowledge, vid. Assurance.    

L  

Learning.  
LEarning an excellent qualification, 7 

Sometimes through the corruption of man 'tis made use of for the promoting the Devil's kingdom. ibid.    
'Tis not from the nature of Learning. 8  
Learning not sufficient without the Spirit for the understanding of the Scriptures ib   

Lord.  
Christ our Lord, vid. Christ.   

Lying.  
Lying not consistent with godliness, 530  
Propositions concerning the nature and kinds of Lying. 531, 532, 533 

Means against it, 534  
The causes of it. 534, 535      

M  

Means.  
MEans to be made use of notwithstanding our trusting in God, 355 

Two propositions clearing it, 355, 356    
How we should make use of Means, and yet rely wholly upon Christ, 356, 357 358   

Meditation.  
Meditation upon God's mercies very useful, 133   

Mercies.  
Of the variety of God's Mercies, 144, 145, 146  
The properties of God's Mercies, 146  
Who are the fit object of God's Mercies, 147  
'Tis dangerous to conceive of God's Mercies without Scripture-light, 155  
Mercies acknowledged by believers, not only in general, but with all their aggravations, 330, 331  
Wherein they use to aggravate their Mercies, 331, 332, 333, 334  
Mercies not only positive, but privative, and preventing, to be accounted of. 335 

Propositions clearing it, 335, 336, etc.    
Rules to affect our hearts concerning preventing Mercies, 337, 338, 339  
Mercies are not only bestowed, but continued by God. 340 

Reasons of it. 342, 343    
All Mercies come from God. 369  
God is the Father of Mercies, vid. Father.   

Minister.  
It is a Ministers duty by all lawful means to promote the Church he is related to. 81  
Ministers meet with much opposition from worldly professors, 260, 261  
Mercies vouchsafed to Ministers, are to be accounted as Church-mercies. 378  
Ministers ought not to use fleshly wisdom. 423  
Godliness in a Minister especially advantageous. 454, 455, 456  
'Tis an happy thing for Minister and people to rejoice in one another, 468 

Propositions clearing it, 469, 470    
How a people ought to rejoice in their Minister, 470, 471  
Wherein a Minister hath cause to rejoice over his people. 473, 474, 475, etc.  
Where a Minister hath hopes of doing good, he is encouraged to abide. 490 

Propositions clearing it, 490, 491, 492    
A Ministers hope of doing good should be matter of joy to him. 493  
Ministers especially aught to lay out themselves for the glory of God, 501, 502, 503  
A Ministers changeableness makes his Ministry useless. 546 

Propositions clearing it, 546, 547, 548, etc.    
Where there is any fault in one Minister, the people are apt to lay it upon all. 572  
'Tis an happy thing when all Ministers agree to advance Christ, 273 

The effects of that agreement, 573, 574    
The true Ministers of God's truth always the same. 575  
Ministers have no dominion over their people's faith. 684 

What is not implied in that truth. 684, 685  
What is, 686, 687    
Ministers ought to comfort their people. 689 

Propositions clearing it, 689, 690  
Reasons of it. 691    
'Tis of great consequence that the young Ministers should have the guidance of the more experienced. 49   

Ministry.  
What are the graces the Apostle acknowledged in his Ministry, 435, 436, 437, 438, etc.  
God's presence with the Ministry, renders the people inexcusable, 448, 449 

Propositions clearing it, 450, 451    
Wherein the success of a faithful Ministry is seen, 451, 452  
A constant Ministry necessary for every Church. 495 

For what ends. 495, 496, 497    
Where the Ministry hath wrought spiritually 'tis esteemed highly. 509  
The failings of Ministers are oft cast upon the Ministry, 541 

Propositions illustrating it, 541, 542 543    
Where the work of the Ministry is great the help of others is required. 571  
Ministerial power is to be managed with much prudence. 678  
The Ministerial work 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  
Whether words be necessary to an Oath, 663  
Whether in faith, and by faith be Oaths, 665 

Officers of the Church, vid. Church-officers.     

Ordinances.  
Public Ordinances useful and acceptable, 374 375 

Reasons for it. 375, 376, 377     

Oil.  
The properties of material Oil compared with spiritual. 621, 622, 623    

P  

Patience.  
'TIs 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 serviceableness, 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, etc.  
What are the effects of it, 114, 115  
Directions for the attaining of it, 116  
People as related to Minister, Vide Ministers.     

Perseverance.  
'Tis Perseverance that is the crown of holiness. 458  
Hopeful beginnings in the ways 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 publicly. 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.  
Public Praises, vid. Public Prayer.   

Preaching.  
Christ is the only object of our Preaching, 557  
When Christ is Preached, 557, 558, 559   

Presumption.  
Signs 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.     

Professors.  
Carnal Professors make great opposition to the Ministry. 261, 262, 263  
Who are they which Profess Religion merely upon carnal ends, 263, 264, etc.   

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 God's Decrees. 587  
No wicked man hath any right to the Promises. ibid.  
The Promises suppose faith. 588 

God hath sealed them to us. ibid.    
'Tis 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 do 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 G●…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 employed in Gods Raising from the dead. 328, 329   

Rejoicing.  
An holy Rejoicing and glorying in the graces of God lawful, 380  
What is required to this holy Rejoicing, 380, 381 

In what respect 'tis lawful. 381  
Wherein unlawful. 382, 383     

Religion.  
Religion opposed by two sorts of people, 262  
Who are those who profess Religion only upon carnal grounds. 263, 264, etc.    

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 aught to be so by conversation. 83  
Of the nature of real Saintship. 86, 87, 89 

Two motives to it. 88, 89    
Saints ought to join themselves in a Churchway. 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 twofold Salvation, temporal and spiritual. 241  
The Salvation of God's 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 arm ourselves 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 God's Spirit, 632, 633, 634, etc.  
Whether all the people of God be his Sealed ones, 645, 646  
How this Sealing may be stopped, 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, etc. 

As it relateth to man, 411, 412     

Sincerity.  
How 'tis 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. 

Only the regenerate, 97    
What are 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 serviceable 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 

Four Propositions clearing it, 220, 221    
The general good of such Sufferings is God's glory, and the Gospel's enlargement 222  
Others Sufferings for Christ may much conduce to our comfort and salvation, 223  
Three things premised concerning such Sufferings, 223, 224  
How our Sufferings for Christ work our comfort, 225, 226, 227 

How they promote our salvation, 228 229, 230    
Sufferings not barely in themselves, but as improved by patience, conduce to our salvation, 232  
Communion with those that Suffer for Christ a sure way to interest us in their glory and comfort. 251 

Two propositions clearing it, 251, 252  
The reasons of it. 253, 254 

Vid. Afflictions.       

Swearing.  
'Tis lawful to Swear under the Gospel upon urgent occasions after a right manner, 658, 668, 669  
Whether it be lawful to Swear by any creature, 663  
How we may mention a creature in an oath, and not Swear by it. 664  
How and when we may lawfully Swear.  
Motives against ordinary Swearing, 672 673, 674, 675  
The excuses and cavils for Swearing answered, 675, 676    

T  

Thankfulness to God, vide  
Blessing and Praising God.   

Timothy.  
OF the name Timothy, 41 

Two things observed concerning him. 41, 42     

Trouble.  
Trouble whence it ariseth. 113  
God is both able and willing to help his people in hopeless Troubles, 325, 326, 327   

Truth.  
God is a God of Truth, and a true God, 536  
Propositions clearing the nature and kinds of Truth, 537, 538, 539, 540  
The truth of God is always the same, 575, 576, 577, 578   

Trust.  
Two sorts of Trust humane and divine, 301  
What are the sinful objects we are apt to Trust in, 304, 305, 306, 307, 308  
God always the proper object of our Trust. 315  
Propositions concerning our Trusting in God. 315, 316, 317, 318  
What is the matter for which we Trust in him, 318  
What is required to our Trusting in the Lord, 320, 321, 322  
Of the excellency of this grace of Trusting in the Lord, 322, 323, 324  
There are motives to Trust in God, both from personal and general privileges. 349  
Of the opposites to Trusting in God. 350  
The grace of Trusting in God cannot be perfect in this life. 352  
Trusting in God, and the use of means not to be separated. 355    

W  

Wisdom.  
WHy the Wisdom of this world is called fleshly Wisdom, 423  
Ministers ought not to use fleshly Wisdom, 423, 424, 425  
Principles of fleshly Wisdom, 426, 427, 428, 429, 430, 431    
FINIS.