THE Scripture Directory, FOR CHURCH-OFFICERS AND PEOPLE OR, A Practical Commentary UPON THE Whole third Chapter of the first Epistle of St Paul TO THE CORINTHIANS.  
To which is annexed the Godly and the Natural Man's Choice, upon Psal. 4. vers. 6, 7, 8.  
By Anthony Burgess Pastor of the Church of Sutton Coldfield in Warwickshire.  
LONDON, Printed by Abraham Miller for T.U. and are to be Sold by Thomas Underhill, George Calvert, and Henry Fletcher in Paul's Churchyard, 1659.   

TO THE READER.  
THe sound Interpretation, and Practical Application of Scripture, for the Advancement of Holiness, as it is the most profitable and pleasant part of our Ministerial Employment; so it should be the Readers wisdom and diligence, to Exercise himself most in the perusal of such Spiritual Helps: As for Controversies, to look on them, like the Briars and Thorns on the Ground; even the Effect of original corruption. So that to leave the Practical and Affectionate part of Religion, for the Speculative and Disputative, is to part with our sweetness and fatness, to become a briar. Yet, Experience doth too much confirm, how great a depravation is herein upon the minds of men, naturally doting upon Questions, Strifes, of words wherein is no Edifying. It is reported of a Philosopher, That he would not be resolved in the doubts he had upon his mind, that so he might not be deprived of that pleasure and delight which he found in seeking and searching out of truth: Which is, as if a feavourish man, would not be cured of the drought or thirst upon him, that so he might still enjoy the pleasure he findeth in drinking. But Scepticism and inconstancy, and such inordinate affectation of Opinions and Controversies, is contrary to the sound constitution of Christianity, which inclineth to a solid mind in Matters of Faith, and to an holy mortified heart in respect of our conversation. Now to bring such an holy and heavenly Establishment upon the soul, the only way is, to make a constant and diligent Improvement of God's Word, in all the happy and blessed Effects it causeth upon the soul. He that doth thus, is like the tree planted by the River's side, that will not wither, but bring forth its fruit in due season.  
Among other Portions of Scripture, I have selected this third Chapter of the first Epistle to the Corinthians, for the peculiar subserviency and particular conduceableness it may have to heal such distempers, which at this time infect many. The Church of Corinth, though immediately planted as a pleasant Eden by Paul himself, yet quickly degenerated, the envious one sowing tares amongst the good wheat: For, not only Godly Discipline was collapsed, and Profaneness in men's lives much increased, but such factions and divisions were crept in amongst them, that like the renting of the veil of the Temple, their destruction was praesaged hereby, did they not in time prevent it, by having one heart, and one way. The sky being thus red, did signify the foul weather that was to ensue. For as Aristotle observeth, 
Lib. 2. de Gener. cap. 10▪  That the perpetual duration of things, is to be attributed to the simple and quotidian course of the Sun, from the East to the West, but the generation and corruption of things to the Oblique motion of the Sun and Planets, in the Zodiac: So the preservation and continuance of Faith and Holiness in the Churches of God, is (under Christ) to be attributed to the uniform motion of the Guides and Officers therein; but all corruption of Doctrine and Discipline, all generation of errors and vices, to their oblique and different courses.  
This Chapter then, may be called, The Directory of the Holy Ghost, both to Officers and People, in their respective deportments, that so there may be a mutual edification: It may be looked upon, as a Pillar of Salt, to season all other Churches. It seemeth to have that Inscription of Senacharibs Tomb upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By beholding of me, take heed of pride in Gifts and Parts; take heed of schisms and divisions; set not up a Ministry against Christ, nor yet oppose Christ to a Ministry. These are to be composed with one another, and not opposed. Besides this general Matter, there are also several Truths of great concernment contained in the Chapter; especially the best Wine you meet with at last, where is described the rich Treasure of every godly man: There is an Inventory given in of all his Goods; There is his Magna Charta confirmed: Yea, as the Devil once showed the Glory of the world for a temptation, so doth the Spirit of God here discover, both the Glory of Heaven and Earth, for the encouragement of the true Believer. I shall not detain thee any longer with Prefacing, but conclude, Come and see.  
Thine Anthony Burgess. March 18. 1658.   

THE CONTENTS OF THIS Practical Exposition ON THE Third Chapter of the first Epistle of St Paul TO THE CORINTHIANS.  

Verse 1. ANd I, brethren, could not speak unto you, as unto spiritual, but as unto carnal, even as unto babes in Christ.  
Observe. That the ignorance and sinfulness of a people, are a just cause why faithful and wise Ministers of the Word do not sometimes preach of the more sublime and excellent points in Christianity, p. 2  
In what respects the people's Ignorance is an impediment to the Ministers preaching. p 3  
In what respects the people's Sinfulness is an impediment to the Ministers preaching. p 3  
Carnal. It's several significations.  
Observe. That even among those who are truly, and indeed of the visible Church of God, there is a vast difference; some are spiritual, some are carnal, some are men, some are babes. p. 5  
What it is to be a spiritual man, 7  
What to be carnal or babes, 8  
Verse 2. I have fed you with milk, and not with meat.  
Observe. 1. It must be the Prudence and Wisdom of the Minister, to preach such matter, and in such a way, as the Hearers may receive good thereby. p. 9  
Observe. 2. It's necessary to acquaint People with the Principles of Religion, before they go higher in Christianity. 13  
Considerations about the principles of Religion, and the knowledge and ignorance of them. 13  
For hither to ye were not able to bear it, neither yet now are ye able.  
Observe. That it's a great sin, and just reproach to a people, that have lived long under the means of grace, if they have not got the due profit by it. 17  
The due profits and effects of the Ministry, Intellectual and Practical, ib.  
Verse 3. For ye are yet carnal. 21  
Qu. Why those that are godly for the main are called carnal? ibid.  
Observe, That the relics of corruption, which do abide in the godly, aught to be an heavy burden to them, against which they are daily to strive and combat. ib.  
Considerations about the Saints infirmities and corruptions, 22  
And whence it is that they do not fully conquer sin, 23  
And why God doth not cure his people at once, 24  
For whereas there is among you Envying, and Strife, and Divisions, are ye not carnal? 25  
Envy, its several acceptations, ibid.  
Observe. That envying, wheresoever it is, is a fruit of the Flesh, and such a sin, that a godly man should especially watch against. ibid.  
Envy: It's Original, Degrees, Object, Subject, Aggravations, Remedies, 26  
The difference between Envy and Zeal, 32  
For whereas there is among you strife. 33  
Observe. That strifes, and quarrelling contentions amongst Christians, argue them to be so far carnal. ibid.  
Sinful strife: Its Cause, Effects, Aggravations, 34  
Whereas there is divisions among you. p. 37  
Observe. That divisions and factions do quickly creep into the best and purest Churches. 38  
Divisions divided; their Nature, Causes, 39  
Are ye not carnal, and walk as men? 42  
As man, its several significations. ibid.  
Observe. That all those who are named Christians, and would be accounted so, should walk and live, as those that are more than mere men. ibid.  
What the phrase [to live as men] implieth, 43  
Verse 4. For whereas one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? 45  
Observe. That although it's the duty of People to have a great and high esteem of the Ministers of the Gospel, yet they are not sinfully and inordinately to admire, or rest merely upon any men's persons. 46  
Wherein the respect due to the Ministers of the Gospel doth consist, ibid.  
And when it may degenerate into sinful admiration, 48  
For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? 49  
Observe. That it is not lawful for Christians to call themselves by the Name of any men, though never so Eminent, so as to build on them. 50  
Of the Names that Christians have been called by in several Ages, ibid.  
Observe. That when the Devil cannot hurt the Church by a profane and sinful Ministry, than he labours to destroy it by abusing the names and esteem of those who are truly holy and eminent. 54  
What are the common ways of Satan's doing hurt to the Church by the Ministers and Officers thereof. ibid.  
And even by eminent godly men, 56  
1 COR. 1.12. And I of Christ. 58  
Observe. That although Christ only is to be relied upon, as the Head of his Church, yet it is not his will, that under this pretence, we should despise, or contemn his Ministry, and the means of grace he hath appointed. 59  
Of sinful setting up of Christ. ibid.  
Of the causes of grace, Efficient and Instrumental. ibid.  
Verse 5. Who then is Paul? and who is Apollo? 62  
Observe. That faithful Ministers seek not to win or gain a people to themselves, but to Christ. 63  
A twofold end of preaching the Word, ibid.  
The Characters of that Ministry that seeks not the people's applause, but to bring them to Christ, 64  
Who then is Paul, and who is Apollo? but Ministers by whom ye believed. 66  
Observe. That the Ministry in God's Church is the Means and instrumental Cause, he hath appointed to work Faith, and all other Graces in the Hearers. 67  
How the Ministry is not an instrumental cause of grace, and how it is. ibid.  
The properties of the Ministry as such a cause, 69  
Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. 70  
Observe. That Faith is the great and eminent grace, which God by the Ministry works, in some Hearers. ibid.  
The Nature of Faith. It's three Acts, Knowledge, Assent, and a resting on Christ. 71  
The Effects of faith ad intra, 72  
Ad extra, 73  
Even as the Lord gave to every man. 74  
Observe. That God hath given several Gifts and Abilities to the Ministers of the Church, and thereby makes use of them all, for his glorious ends. ibid.  
Why all Ministers have not the same gifts, 76  
Rules or Helps to profit by the Ministry, 77  
Verse 6. I have planted, Apollo watered, but God gave the increase. 78  
Observe. That its Gods unspeakable goodness, sometimes to send his Word, and plant his Gospel among a people, that never heard or knew any thing of it before. 79  
Apollo watered. 82  
Observe. That it is not enough for a people once to receive the true Faith, and principles of Religion, but they need a further watering and quickening them up to grow. ibid.  
Wherein this spiritual watering consists, 83  
And why there is such need of quickening means, 84  
But God gave the increase. 85  
Observe. That its God only who can and will give increase and spiritual success to the Ministerial labours in the Church. 86  
How God works, 90  
Wherein God giveth the increase, ibid.  
And why he only can, 92  
Verse 7. So then, neither is he that planteth, any thing, neither he that watereth, but God that giveth the increase. 93  
Observe. That the best and most able Ministry is nothing without God's power giving the increase 94  
What the Apostle doth not mean, and what he doth mean, in saying, The Ministry is nothing. ibid.  
Directions how to hear the Word, 96  
Verse 8. Now he that planteth, and he that watereth, are one. 97  
Observe. That although there is diversity and variety in the gifts of the Ministers, yet they all ought to agree in one. ibid.  
They should agree in Doctrine in their End, and Scope, and in Affection, 98  
The sad effects of dis-union in the Ministers, 99  
What people should do when Ministers and Professors are divided, ibid.  
And every man shall receive his own reward, according to his own labour. 101  
Of Reward and Merit, 101, 105, 106  
Observe. That according to a man's labour and working for God, he is sure to have a proportionable reward. 102  
All have work to do, ibid.  
A twofold doing of good works, ibid.  
The requisites to such a work as God will accept, 103  
A lawful self-seeking. 105  
Verse 9 For we are labourers together with God. 109  
Observe. That the Ministers of the Gospel are workers with God, for the conversion of men's souls. So 2 Cor. 6.1. 110  
Why God will have co-workers, ibid.  
Ye are God's husbandry, ye are God's building. 113  
Observe. That the people of God are his husbandry, and building. ibid.  
What our being God's husbandry and building jointly implies. ibid.  
And than what they severally imply, 114  
Ye are God's building. 117  
Doct. That particular Churches are, or should be God's house, God's building. ibid.  
Of God's house or Church, ibid.  
What Gods building, and our being his house implieth, 118  
Verse 10. According to the grace of God which is given unto me, etc. 121  
Observe. That it's the property of godly men, in all the good they have, or do, to attribute all to God's grace. ibid.  
The Properties of praising God's grace, ibid.  
Why the godly are so sensible of God's grace, 123  
How profitable that duty is, ibid.  
What opinlons are coolers of this duty of giving thanks to free grace, 124  
As a wise master-builder, I have laid the foundation. ibid.  
Observe. It's a special part of the wisdom and heavenly art of the Ministers of the Gospel, to lay a good and sure foundation in the hearts of their hearers. 125  
Of a twofold foundation, Fundamentum cognoscendi, the foundation of our knowledge and faith in matters of Religion, viz. the Scripture. And fundamentum essendi, or the foundation of the being or existence of all our glory and salvation, viz. Jesus Christ, ibid.  
Four unquestionable Scripture-foundations, ibid.  
With a discovery of rotten foundations, 127  
Why it is such a sin to worship God many ways, as man pleaseth, 132  
As a wise master-builder. 137  
Observe. That it's not vanity, but a duty in some cases, for the Ministers of the Gospel, to magnify and set up their Work and Office. ibid.  
In what cases a Minister may magnify his work and office, ibid.  
And another buildeth thereon. 139  
Observe. That people are not to expect that Ministers should bring any other Doctrine than what is laid by Christ and the Apostles already. ibid.  
The use of preaching, notwithstanding the fullness of the Scripture, 140  
But let every man take heed how he buildeth thereupon. 141  
Observe. The Ministers of God are greatly to take heed, that they preach no other thing, than what is already contained in the Scripture. Or It's a dangerous thing to put that sense and meaning on the word of God, which is not the true genuine sense of it. ibid.  
A twofold building upon the foundation. ibid.  
Why Ministers must take heed how they build upon the foundation, 142  
Verse 11. For other foundation can no man lay, than that is laid, which is Jesus Christ. 145  
Observe. That the Ministers of God ought to lay no other Foundation than Christ. ibid.  
How many ways Christ is to be preached as a foundation, ibid.  
Reason's why he must be preached as the foundation, 150  
Objections and Doubts answered, 153  
How Duties are to be done and preached with relation to Christ, 154  
The great Advantages those have that are built on Christ, 155  
Verse 12. Now if any man build on this foundation gold, silver, precious stones, wood, hay, stubble, etc. 157  
Observe. That the Doctrine and Truths of Christ are very precious and excellent. ibid.  
What the comparing them to Gold, etc. implieth, ibid.  
If any man build hay, and stubble. 161  
Observe. That all errors and falsehoods in Religion, though not fundamental, are no better than hay and stubble. ibid.  
Some Propositions about error, ibid.  
Why errors are called hay and stubble, 162  
Verse 13. Every man's work shall be made manifest. 165  
Observe. That all the ways and works of wickedness, though acted in never so hidden and secret a manner shall be made manifest. ibid.  
What kind of hidden wickedness shall be made manifest, ibid.  
The Aggravation of those sins that are secret and hidden, 168  
Observe. That all the hidden and secret ways of false Doctrines God will one day make manifest. 169  
The Causes, Nature, the cunning subtlety in divulging them shall be made manifest, ibid.  
For the day shall declare it. 173  
Observe. That God hath his time, when he will discover the errors and falsehoods of men's Doctrines. ibid.  
Errors are spiritual judgements; the removal in mercy at God's time, 174  
Why God will have a day to discover false Doctrine, 176  
Because it shall be revealed by fire, and the fire shall declare every man's work, of what sort it is. 177  
The interpretation of fire. 178  
Observe. That God useth to bring people out of errors and false ways, by his Word and Afflictions. ibid.  
Though the Word and afflictions are both helpful, yet differently, 179  
How wand'ring sheep are reduced by the Word, ibid.  
How by afflictions, 181  
Verse 14. If any man's work abide, which he hath built thereupon, he shall receive a reward. 181  
Observe. That God's Truths are of a firm and durable Nature, notwithstanding any trial or opposition whatsoever. 182  
Truth twofold, Increated and Created, ibid.  
Scripture-truths reduced to four heads, 183  
Verse 15. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire. 185  
Observe. That every man will be altogether a loser in any error or false way that he hath maintained, he shall suffer loss. 186  
Wherein they shall be losers, ibid.  
He shall be saved, yet so as by fire. 189  
Observe. That even errors of judgement may endanger a man's salvation, as well as ungodliness in practice. ibid.  
The several kinds of corruptions of the understanding that endangers a man's salvation, ibid.  
The Difference between error and heresy, with the grounds of the Doctrine, 190  
Observe. That every godly man, though never so eminent, yet is very difficultly saved. 192  
Verse 16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you, 193  
Observe. That the consideration of those Privileges and Relations which all the People that profess God are put into, would be a great Argument against all kind of Pollution. ibid.  
Some of the chief Titles or Relations which the people of God have, 194  
Know ye not, that ye are the Temple of God. 197  
Of the word Temple, ibid.  
Observe. That the people of God met together to worship him according to his way, are the spiritual Temple of God. 197  
What there is in the Church allusively to the Temple, 198  
Of God's presence with his Church, 200  
And that the Spirit of God dwells in you. 201  
Observe. That the Spirit of God, is God. 202  
The signification of the word Spirit, when attributed to God, ibid.  
That the holy Ghost is God, and a person, ibid.  
Why the holy Ghost is called— Spirit, 204  
Observe. That the Spirit of God dwells in his Church. 205  
What to have the Spirit dwell in us implieth, in that phrase, ibid.  
How many ways the Spirit may be said to dwell in God's people, 207  
The special works and effects of the holy Spirit in his Church, 209  
I. Gifts, ibid.  
How far the gifts and abilities of Ministers that are acquired by humane study and industry are to be ascribed unto the holy Ghost, ibid.  
II. Sanctifying graces, 209  
Of the saving inhabitation of the Spirit, 212  
Verse 17. If any man defile the Temple of God, him shall God destroy. 216  
Observe. That those men who defile the Church of God with corrupt Doctrines, do highly provoke God to punish them. ibid.  
Why errors are said to defile God's Church, 217  
How God will punish Heretics, 219  
A godly man may fall into a damnable Heresies, 220  
How a godly man erring differeth from a wicked man, ibid.  
Errors are erroneous persons distinguished, 221  
Why God is so provoked with corruptions in Doctrine and worship, ibid.  
Him shall God destroy. 222  
Observe. That eternal Damnation is the destruction of a man. ibid.  
Of the punishment of loss, sense, 224  
With the Aggravations of this punishment, 225  
For the Temple of God is holy, which Temple ye are, 226  
Observe. The holy Temple of God under the Gospel, is not any place, though never so adorned or glorious; but persons believing and worshipping of him according to his will. ibid.  
Verse 18. Let no man deceive himself; if any man seemeth to be wise in this world, let him become a fool, that he may be wise. 229  
Observe. Thut humane and earthly wisdom is a great enemy to all the heavenly things of Christ. 230  
A man having no more than natural humane wisdom, is an enemy to  
1. The supernatural Matter, and Doctrine to be believed,  
2. The manner of promulgation of it in Scripture,  
3. The holy and spiritual duties required of us. ibid.  
If any man among you seemeth to be wise in this world. 239  
Observe. That all humane and earthly wisdom cometh far short, and is but a mere shadow and appearance in respect of Scripture-wisdome. ibid.  
Wisdom of the world, Speculative and Political, ib.  
That the Scripture way of believing, exceeds their contemplative Science.  
And That the Scripture motive of doing, surpasses all their morality, 237  
Let him become a fool, that he may be wise. 239  
Observe. That true Christian wisdom, is nothing but folly in the world's account. ibid.  
The seeming follies that are in things to be believed, ibid.  
Let him become a fool, that he may be wise. 243  
Observe. That only in the Church of God, or in Christianity is true wisdom. ibid.  
The point evidenced by ten Arguments, ibid.  
Verse 19 For the wisdom of this world is foolishness with God. 246  
Observe. That all the admired wisdom of a mere worldly man, is nothing but contemptible folly before God. 247  
Their folly manifested both Active and Passive, i●id.  
What humane wisdom it is that is here intended, 253  
For it is written, He taketh the wise in their own craftiness. ibid.  
Observe. That God delights to take the earthly wise men of the world in their own craft. 254  
How many ways God takes the wise men of the world in their own craft, ibid.  
And why he doth it, 256  
Verse 20. And again, The Lord knoweth the thoughts of the wise, that they are vain. 257  
Observe. That the choicest and best thoughts of the wisest men, are vain. ibid.  
In what sense the Scripture useth the word vain, or vanity, ibid.  
Verse 21. Therefore let none glory in men, for all things are yours. 260  
Observe. That it's a great sin to glory in men. 261  
How many ways we may be said to glory in men, ibid.  
For all things are yours. 264  
Observe. That all things are for the spiritual good and advantage of the godly man. 265  
In what respect all things may be said to be the Saints. ibid.  
Why God made all things for them. 266  
Vers. 22. Whether Paul, or Apollo, or Cephas. 270  
Observe. That all Offices and Gifts, howsoever diversified, are for the Churches of God. 271  
In what sense Ministers are not Servants of the Church, against the Brownists. ibid.  
And in what sense they are the Church's Servants. ibid.  
The end for which both Offices and Gifts are the Churches. 273  
Or the World. 274  
How the word world, is to be here taken. ibid.  
Observe. That the whole world, with all things therein, is for the spiritual advantage of a godly man. 275  
In what sense the world is said to be a godly man's. 275  
Or Life. 278  
Observe. That godly men do only live; or, The godly only make a spiritual use of their life. 279  
In what respects it is true that the godly man only lives. ibid.  
And in what respects its true, that the wicked man doth not live. 281  
Or Death. 282  
Observe. That even death, which in itself is so terrible, yet is for a godly man's advantage. ibid.  
Some Propositions about death. ibid.  
In how many respects death is a godly man's. 283  
Or things present. 286  
Observe. That whatsoever falls out for the present to a godly man, it is for his good. ibid.  
A division of all Events, into happy and prosperous, and adverse and afflicting ones. ibid.  
In how many respects both the one and the other are for the good of God's people. ibid.  
Or things to come, all are yours. 290  
Observe. That all things which are to come, or may fall out hereafter, are a godly man's mercy and advantage. ibid.  
This is proved by Instances and Promises. 291  
How on the contrary it is with a wicked man, in respect of things to come. 293  
Vers. 23. And ye are Christ's. 294  
Observe. That a godly man, in all that he is, or can do, is wholly Christ's. ibid.  
In what respects a godly man is Christ's ibid.  
Characters or Properties of such as are Christ's. 296  
And Christ is Gods. 298  
In what sense Christ can be said to be Gods. ibid.  
Observe. That Christ, as Man, and as a Mediator, is wholly Gods. ibid.  
Of the Nature and Person of Christ, and of the Hypostatical Union. ibid.  
How Christ, as a Man, and as Mediator, is Gods. 299  
And how admirable these Truths are. ibid.    

THE CONTENTS OF THIS TREATISE OF THE GODLY MAN'S CHOICE.  

THat no Natural or Unregenerate man can lift up his heart any higher, then unto a worldly happiness and content in the Creature. 1  
The sinfulness, and woeful Aggravations of such an Estate. 10  
Antidotes and Means against setting the heart upon the Creature. 14  
That a gracious heart doth more esteem the favour of God, and the light of his Countenance, than any earthly thing whatsoever. 19  
The Qualifications or Characters of those who do value and desire God's favour above all things else. 23  
A Consideration of some false Grounds of a Persuasion of Gods Love. 27  
Of the Joy of Saints in God and Heavenly things, as one Effect of the light of God's Countenance: The Nature of it, and the Preeminences of it comparatively to all other Pleasures whatsoever. 32  
Of the godly Man's holy Security, and Admirable quietness of spirit, as another Effect of the light of God's Counnance. 40  
How the vigorous Actings of Faith doth quiet the heart. 46  
The difference between Carnal and Gracious Confidence. 49  
The Reason of the Saints confidence, viz. That God alone is their Preserver: Showing also, the Ways and Means by which God doth Preserve them. 53    

The Bookseller to the Reader.  
I Hope there will not be found, in the Reading of this Book, any considerable Faults; some lesser Erratas there may (notwithstanding the great care that was used in the absence of the Author) which of course must be pardoned.  
The Contents noted in the Margin, with the Table, were done by a Friend, for the pleasure of the Reader, which is mentioned to clear the Author, from what weakness may possibly be observed in the doing of them.  
Tho. Underhill.   

AN EXPOSITION WITH Practical Observations ON THE Third Chapter of the first Epistle of St Paul TO THE CORINTHIANS.  1 COR. 3.1. 
And I, Brethren, could not speak unto you, as unto spiritual, but as unto carnal, as unto babes in Christ.  
FOr the Apostles method, observe this; you have his Complaint, and the Cause of his complaint: His Complaint, I Brethren, could not speak unto you, as spiritual, but as carnal. Where,  
First, There is the Compellation, Brethren. He reproveth, yet keeps up his love: This mollifieth and suppleth the wound; Dilige & loquere quod velis, said Austin. Some have observed in the Old Testament, the Prophets in their Sermons were more severe, Thus saith the Lord, and they never call their Auditors Brethren; but in the Gospel, a dispensation of love, there is often Brethren, and I beseech you by the mercies of Christ.  
Secondly, There is the Matter of the Complaint, I could not speak unto you. This phrase [I cannot] in Scripture, doth not signify a plain absolute impotency; for no question Paul being full of spiritual gifts, might, if he would have preached to them, though carnal; but it denoteth either some inward affection in ourselves, or outward occasion from others, that makes us suspend our actions. Thus, The world cannot but hate you▪ ●iz. because of the inward venomous affection against God. How can I do ●●is, and sin against God? viz. because of his inward love to God. Mark 6. it is said, Christ could do no miracles there, because of their unbelief; and so here, I could not, that is, my prudence, my wisdom hindered me, you were not a subject capable, according to that Rule, Illud possumus, quod jure possumus.  
Thirdly, The Object of this complaint, the Corinthians described, first, Negatively, not as spiritual; then Positively, but as carnal. Of these in their proper place.  
Fourthly, The Explication of that phrase Carnal, which might seem to provoke them much, As babes in Christ. Many profitable points are in this verse. And first from that phrase, I could not speak to you, Observe  

Observe.  That the ignorance and sinfulness of a people, are a just cause, why faithful and wise Ministers of the Word, do not sometimes preach of the more sublime and excellent points in Christianity.  
Paul desired not only to lay a good foundation, but also to build an excellent superstruction, but the rudeness and ignorance of his hearers restrained him: Even as the Husbandman doth not sow his best seed, wheat, and the like, because his ground is so barren and lean, that it will not bear it. As the Schoolmaster teacheth not his choicest notions, because the Scholar cannot receive them. See how sadly Paul complaineth, Heb. 5.12, 13. they were not such who could receive strong meat; therefore he presseth them not to rest always in the first principles and elements of Religion, but to be carried on to further perfection. Ministers are compared by Paul to Nurses, 1 Thess. 2.7. if they should give bread and meat to young Infants, this were not to nourish them, but to choke them: Our Saviour to this very purpose, showing, that beginners are not prepared for lofty and more spiritual truths, excellently instanceth, in old bottles receiving new wine, Luk. 5.36. which presently break, not being able to bear the strength of it.  
To open the Doctrine, consider, That in Christianity, and so in our preaching, there is a twofold kind of matter: 

1. That which is Fundamental, plain, necessary and easy, being the first principles of Religion, the total ignorance whereof damneth.  
2. There are admirable Consequences and Conclusions to be deduced from, and improved out of these, unto which the godly are to grow, not resting in the former▪ but greedily desiring the later. The forenamed place, Heb. 5.12. evidenceth this; where he tells us of first principles, such as every one must learn, Repentance from dead works, Faith in God, the Resurrection of the dead, and eternal Judgement; so these be principles and foundations, and it is as impossible to build up towards Heaven without these, as to build an house without a foundation. The Apostle compareth these to milk, and the other to strong meat. Now as it is a shame for a child always to suck; so it is not only a shame, but a grievous sin, for a people to be capable of nothing but milk. To be children always: And if Paul was so offended at it, What cause have the Ministers of God in these days to burn with zeal, because of the general ignorance upon most people? Alas, how many do not so much as understand the first principles? How many have not laid a foundation? We cannot preach to them, no not as babes, much less as grown men, they are even brutish Pagans almost for their ignorance in religious things. But of that more hereafter.    
This is to show you, That Christ's school hath many forms, and it is a sin and a shame to be always in the Alphabet. For further prosecuting the Doctrine, Consider first, How Ignorance doth restrain the Ministers abilities. And  
2. How sinfulness, for both these are in the Doctrine. And both these Paul intends in calling them carnal. Ignorance is an impediment to our preaching, in these particulars:  
First, 
In what respects Ignorance is an impediment to the Ministers preaching.  The more eminent and sublime mysteries of the Gospel about Christ and his righteousness, we cannot so frequently preach upon, but these things which may be known of God by the natural light of conscience, and by the works of Creation. There are things known of God, partly by natural light of conscience, especially if furthered with Education; and things by supernatural Revelation, and Authority of the Scripture merely; such is the whole Doctrine about Christ and his Offices. Now this later sort of matter, which is the marrow and life of all preaching, many of our Congregations, as they now stand corrupted with blindness and ignorance are not prepared to receive it. For generally people know no more than what may be known of God, by the common principles of reason, and what their Parents have taught them by tradition; but for acquaintance with the truths of the Gospel, which are revealed to us in the Scripture, they have but a glimmering about them, if any apprehension at all. When Peter had made that Confession of Christ, Thou art the Son of the living God; Christ saith, Flesh and blood had not revealed this to him, Mat. 16.17. Now most people have no more knowledge, no more apprehension in matters of Religion, than what flesh and blood revealeth to them. We that are Ministers, and have occasion to inquire into the knowledge of people, have cause thus to complain. Heb. 5.19. a notable place, Every one that is a babe, is unskilful in the Word of righteousness, that is, in the Mystery of the Gospel: so that to preach much of Christ, till people be prepared by knowledge, or fitted by principles for him, is to throw seed on the ground before it be ploughed.  
Secondly, As those sublime mysteries cannot be often preached on, (though sometimes we must, because we are debtors to the wise, as well as the foolish, and there are spiritual as well as carnal in our Congregations) so likewise, That growth in knowledge, and increase more and more in heavenly light and knowledge, cannot be pressed where gross ignorance is. You shall see this much pressed in Scripture, not to rest in foundations, to grow in knowledge: Yea one main end of the Ministry, is to carry us unto a full stature in Christ, Ephes. 4 13. Now (alas) how can our Ministry be for growth to such, who are not so much as babes, who are not yet begotten anew by the Word? Can we expect any increase or fruit, when men are not so much as plants planted by God? Many Congregations being like Golgotha, places not of dead skulls, but of dead hearts, Oh how short do our people come of the primitive Christians! These very Corinthians, see how Paul commends them, 1 Cor. 1.5, 7. Ye are enriched in all utterance and knowledge, and yet he finds faults with them. Alas, the Ministers of God have far higher and larger degrees of knowledge and grace to press you to, if once the foundation were laid.  
Thirdly, There are many choice and excellent duties, in the exercise whereof a Christian would have much joy, and bring much glory to God; but the ignorance of a people makes the Mixister not so frequently urge those, because other things must be done first. The duties are these, Let the word of God dwell plentifully in you, teaching and admonishing one another, Col. 3 6. And again, Exhort and provoke one another, &c, Heb. 10.14 Thus the Father, he is to make his family like the Church of God, he is to instruct those that are under him in the knowledge of the Lord. Husbands they are to be such as can inform their wives, if they doubt of any thing in Religion, Let them ask their husbands at home, saith Paul. 1 Cor. 14.35. So families are to serve God, as Joshua and Abraham resolved, which is by praying to him, and calling upon his Name: How can these things be pressed by a Minister upon a people grossly ignorant? How few Parents or Masters have you that know how to serve God in their family? How few Husbands that know how to inform their wives in matter of Religion? And how few Neighbours are able to teach and admonish one another out of the Word, whereas the constant exercise of those duties, would bring admirable glory to God, would be infinite comfort to faithful Ministers; but ignorance and dulness hath covered the face of all people? How many Families are there who eat, and drink, and swear, and curse, and go to bed, and rise like so many bruit beasts, and you can no more expect religious duties from them, than understanding and discourse from the worm that crawleth on the ground? Oh that we could once preach to our auditors as spiritual in this particular!  
Fourthly, The ignorance of a people, restraineth the Ministers of God, that they cannot so powerfully press at first, the pure and sincere worship of God, and the leaving of all superstitious and traditional ways of worship, but they must by degrees, here a little, and there a little, as they are able to bear it. Thus our Saviour showed in that forementioned place, Luke 5. No man putteth new wine in old bottles; The people were offended, that Christ and his Disciples did not follow that external worship, which others did; and he tells them, it is with Auditors and Disciples, as with bottles, if old, they are not able to bear new and spirituous wine. Hence our Saviour told the Disciples at another time, I have many ohings to tell you, but you cannot hear them now; therefore they were to stay at Jerusalem, till they were endowed with the holy Ghost from above. If we should at first press a people plunged into all ignorance and superstition to the highest and exact worship of God, they would judge it madness. Hence our Saviour by degrees, instructs the woman of Samaria, who worshipped she knew not what. And Calvin commends that known counsel of Austin to a Bishop, who desired his advice about Discipline, where the sin of drunkenness had generally infected all, which was, That he should proceed wisely and mildly, Monendo magis quam minando, etc. So Cyprian saith of himself, In remittendis delictis penò ipse delinquo, yet this must not be used for slothfulness and remissness in Church reformation; For how greatly hath God blessed even the endeavours of a few against universal impiety. Thus much for Ignorance.  

What precious truths in Divinity the sinfulness of a people make them uncapable of.  Then the Sinfulness of people make them uncapable of many precious truths in Religion. As  
First, The Minister's labour is most spent in discovering the damnable nature of gross sins, taking them off from their brutish beastly ways; and as for spiritual sins, unbelief, diffidence in the promises, carnal confidence in themselves, etc. These they cannot so much press against, because such Auditors come far short of civility, and therefore much less reach to piety. Hence, though they can go along with Sermons that urge the leaving of gross sins, yet those about Regeneration, and a New creature, they cannot perceive. Thus our Saviour, If I have spoken to you earthly things, and ye understand xot, how can ye heavenly? John 3.12.  
Secondly, To a people living in gross sins, we cannot so frequently and gloriously preach Jesus Christ in the Offices of a Mediator. We cannot make it our work to set forth the promise of the Gospel in its glory. We cannot preach of joy and peace in believing. We cannot commend the resting and relying upon Christ; for before this be done, men must be convinced of the guilt of their particular sins. Thus Paul did to Felix, when desired to preach of faith in Christ. Thus Peter endeavoured to prick the consciences of those, that murdered Christ the life of glory.  
Thirdly, The performing of duties in a spiritual and gracious manner, so as to have communion with God, and to enjoy him. This also is too high for sinful wicked men, Wisdom is too high for a fool, saith Solomon; and so the spiritual praying, hearing, enjoying of God in those Ordinances, is a paradox and mystery to them. What a glorious expression is that, We beholding as in a glass the glory of God, are transformed into his image? 2 Cor. 3.18. but the world hath not received the Spirit of God to know these things, as the Apostle saith in 1 Cor. 2.  
Use. To arouse and awaken people out of their ignorance and sinfulness. If Aristotle thought a young man no fit Auditor for his Morals, because he was subject to unruly affections, how fit can people blind in mind, corrupt in affections, be to receive the truths of God? How great is the labour and grief of a Minister to preach to those that are not so much as babes in Christ? The very Ox and Horse know the noise and command of the Driver, and turn as he would have them, only man is more unruly and brutish, refusing to order his steps, as he is commanded. How much of the study, labour, parts, and godliness of a Minister may be lost through the indociblenesse of hearers? Though we preach not Latin, yet the matter we preach may be so spiritual, heavenly, that it may be as untelligible, as an unknown tongue. We would go on to perfection, were not your slowness, slothfulness an obstruction. Is not Christ, nor the glorious promise no more published? thank we ourselves for this. To such are the wounds, the blows and the threatenings of the Law, not the embracements, or love of the Gospel, belonging.  
The second thing observable, is the Subject or Matter of the Apostles complaint, [Not as spiritual, but as carnal;] This is not to be understood of all, but of many amongst them; for he doth acknowledge some wise and perfect to whom he was a debtor. 
Carnal. The several significations it hath in Scripture.   
Now you must know this word or attribute [carnal] hath several significations in Scripture; sometimes it signifieth no more, than to partake of the same stock with us. Thus the Apostle calls them carnal Masters, or Masters after the flesh, Ephes. 6.5. And the Apostle makes a distinction between being in the flesh, and walking after the flesh, 2 Cor. 10.3.  
2. He is said to be carnal, that although he hath a great measure of grace, and with much spiritual fortitude doth conquer sin, yet it many times haled him away captive to those relics and remainders of corruption in him. And this (as I remember) is but in one place, where Paul saith, But I am carnal, and sold under sin, Rom. 7.14.  
3. The most frequent application of this word, is to those, who wholly give up themselves to the lusts of the flesh, and make provision for them. Even as customary sins are called the works of the flesh, Ephes. 2.3. This is the most general use of the word, as we use it also in English.  
4. Carnal is used comparatively, for those who are indeed godly, but very weak and infirm, retaining many corruptions, and savouring much of the flesh, though they for the main are godly. And in this sense it is used in the Text.  
As unto carnal] He useth the word [As] for mitigation sake; and then explains his meaning, calling them babes in Christ. Observe,  
That even among those who are truly, and indeed of the visible Church of God, there is a vast difference, some are spiritual, some are carnal, some are men, some are babes.  
Though God created Adam and Eve in their full perfection, yet he doth not regenerate us into a full stature in Christ. Though it be the opinion of some Divines, That at the Resurrection, all the godly shall rise in their complete perfection, children, in that stature, they might have grown up unto; yet it is not so here; we are spiritually begotten babes in Christ, and so have several degrees into which we are to grow; yea one Christian may so far exceed another both in parts and graces, that one would wonder, that the same Heaven should ever receive them at last. Yea one Christian in time may exceedingly differ from himself: As the Apostles, how rude and evil at first, but how admirable and wonderful, when they had received the Spirit from above in a fuller measure? Thus as one star differeth from another in glory; There is a vast difference between the Sun and any of the less stars; so it is many times in the visible Church.  
To open this Point, Consider,  
First, That it is a great Dispute, Who are truly members of the visible Church? The Papists they make all public and gross sinners to be truly of the Church; even as a wicked or ungodly man may be truly and indeed a Citizen of such a City, and have the Liberties thereof. But the Reformed Divines, they say, Gross and profane men are not truly and indeed of the visible Church, which is a company of sheep, and not goats. It is that through neglect of Discipline and want of godly order, profane obstinate men may abide in the Church, who yet are to be cast out of it. And this is not a ground for any to separate uncharitably and sinfully from the Church so polluted; yet such wicked men continuing amongst believers, are not internally, but externally, and in appearance only of the Church: Even as a wicked branch, or a dead hand is a part of the body equivocally, it receiveth no life or influence; so neither do these, though they pray, hear, come to Church, yet they receive no more spiritual benefit from Christ, than the glass eye doth vital operation from the soul. And Bellarmine himself doth at last acknowledge, That public and open sinners, though they be De corpore Ecclesiae, yet they are not De Anima. Happily therefore the Papists do not so much contradict the Doctrine of the Protestants, as themselves. For Amesius doth reject that Proposition, which Bellarmine doth impose on us; as if we held internal grace necessarily constituent of a member of a visible Church; external profession of faith, and of obedience to Christ, is enough to this, though Regeneration be wanting. John said, Some were not of them, though they were amongst them, 1 Joh. 2.19.  

Primitive Christians distinguished.  Secondly, In the primitive times, they had a twofold distinction of those that were in the visible Society. There were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as did take care only about the body, and things pleasing to the sense, which is the generality of people minding the necessities of the body, and the pleasures thereof. These are even like bruit beasts.  
2. There were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Animal, or natural men, and those indeed had the natural perfections of the soul, learning, parts, morality, and whatsoever in an humane way, would elevate the reason of a man.  
Lastly, There were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spiritual ones, who being sanctified by the Spirit of God, did all things upon spiritual grounds, and to spiritual ends.  
Though this distinction may be allowed in an orthodox sense; yet the Valentinians they made such a division, and by their spiritual men meant such, who could not sin at all.  
But the second and more common division of their hearers, were into the Catechumeni, such who were to be instructed and taught the principles of Religion. For they admitted no grown person into Church-communion, that were not competently taught the foundations of Religion. Oh how many are amongst us, though aged and married persons, that need to be placed in this form!  
2. Poenitentes, the Penitents, of whom there were several degrees; and such were those, who being Christians in profession, did yet fall into gross and scandalous sins, such were kept from the Sacrament. They had a distinct place in the Church, as not worthy the communion of the rest. Oh Beloved, in the Apostles times, in the primitive times, when there was spiritual zeal for the glory of God, a profane impenitent man was no more owned for one of theirs, than we would own a toad in our dishes, or a swine in our garden. No, not with such an one not to eat, Withdraw from such a man. Cast him out, saith the Apostle; and thus for many hundred years after Christ. But (alas) we are like so many Hospitals full of diseased persons.  
The other were those that were initiated and received into their Society, and made partakers of the Sacrament. But  
3. The Apostle in the Text, he speaks of two degrees only amongst the godly, the Spiritual, and the Carnal, the men and the babes, even as we speak of the Incipients and Proficients. Now the spiritual man is he that hath attained to an higher degree both of knowledge in the understanding and sanctification, in the heart; of such the Apostle speaketh, Gal. 6.1 This later is necessary. For if a man have never such spiritual abilities, if he abound in the knowledge of all mysteries, can preach, pray, and do all things to the ravishment of the hearer, yet if he be not sanctified in his heart, he is carnal, and not spiritual. These Corinthians are said to abound in all utterance, and they came behind no Church in any gift; yet no Church so carnal, and so full of the works of the flesh as this; here were gross heresies, here were divisions and schisms among them, and several gross practices; so that a spiritual people, is not presently a people of parts, and knowledge, and abilities only, but of grace and raised sanctification also.  
Now as there are these degrees and differences in the truly godly, 
What it is to be a spiritual man.  so there are peculiar and proper duties required of them. The spiritual man, he is first to be charitable and indulgent to those that are weaker, not to despise and contemn them, for they are those whom Christ also thought not his blood too dear for. Thus Rom. 14. speaking of the weak and the strong, he bids him, receive the weak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into his bosom, as it were, with much pity and compassion; he is to be the good Samaritan, to pour o●l in his wounds, Gal. 6.1. Ye that are spiritual, restore such an one with compassion▪ as we do rejoynt dislocated parts of the body. It's far from the Spirit or Christ to contemn those that are weak in parts or graces. Christ did not, he would not break the bruised reed, Matth. 12.20. How patient and condescending was he to his Disciples, notwithstanding all their dulness and corruptions? Therefore that opinion of some Anabaptists is full of pride and arrogancy, that say, The Church should consist of none, but those that are as perfect as Angels As Jacob drove the sheep great with lamb, with much tenderness and ease: So art thou to have great care of those weak Christians, who have burdens upon them, how thou puttest them beyond their strength, and so they despair.  
Secondly, The spiritual man is to walk humbly, and to be always in an holy fear and trembling. Their full is most grievous, who fall from the pinnacle of the Temple. Satan's greatest design is against the spiritual Christians; those that are more eminent than others to throw into the mire; for hereby Religion will have the greater wound and dishonour. Thus Satan desired to winnow the Disciples, Luke 22.31. And, Thou that standest, take heed lest thou fall, 1 Cor. 10.11. And, Gal. 6.1. Thou that are spiritual, consider thyself also, that thou mayest be tempted. It's woeful, when a Christian of great parts and grace, begins to have any confidence in himself, as Peter had; than you will quickly see these Cedars fall to the ground. Grow therefore in grace, yet keep up fear and trembling.  
Thirdly, The spiritual man is to consider, God requireth more of him, than of others, his account will be the more terrible. If God hath given thee ten, or five talents, know, where God hath given more, there he w●ll expect more increase; See then, how faithful and fruitful thou art in thy place? Is thy mouth like a fountain of living water to others? Art thou in thy house, in thy neighbourhood, as a tree of life? Do the souls of others bless thee for thy teaching, reproving? Yea such are to be great helpers in the Gospel. Paul gives great commendation of many Christians, men and women, who did much further the success of the Gospel.  

Carnal, or babes described and counselled.  Then as for the Carnal or Babes, two things belong to them,  
First, That they be not dejected, or quite out of hopes, because they are babes. Father's have naturally tender and dear affections to those children that are most infirm and weak. Christ had care of the bruised reed; he rebuked those that would have kept little children from him, how much rather these spiritual babes, and the promise of pardon, and glory, is made to the least degree of grace? Do not then judge that which is little, nothing at all. The least faith receiveth Christ as truly, though not so firmly, as the strongest. The little pupil in a man's eye, can receive the species of the great Mountains; And though thou hast not such graces and parts, as David and Paul, yet thou hast the same God and Christ, which they have. Look to it therefore, you that are babes in Christ, you are apt to be discouraged and dejected: remember the branch doth not bear the root, but the root it, and thou dost not so much lay hold on Christ, as Christ lays hold on thee. The little child in danger catcheth hold of his father, and its safety is not so much, that the child holds the father, as the father it. Thy safety and happiness is not, because thy grace joins thee to Christ, but because his Spirit knits thee to himself.  
Secondly, Take heed of resting in low things. To be always weak, to be always carnal doth highly provoke God, and grieve a faithful Ministry, as appeareth by Paul: to grow in grace, and bring forth much fruit, are made necessary to our continuance in the state of grace. And if Paul and such Giants thought themselves dwarves, and therefore they pressed forward, Phil. 3.14. How much rather must dwarves indeed make haste? Oh say, What a proficient might I have been, if I had still pursued forward and forward? If the rich man still increasing his wealth, is desirous to add to his treasure; how much rather shouldst thou desire the growth of grace? He that thinks he hath grace enough, never had any grace at all; And the rather we must grow, because we hinder ourselves of the chiefest truths, and the choicest consolations in the Scripture, which are commonly for those that are spiritual. But of this enough here.  
Use 1. To confute that proud and arrogant Doctrine, that will have none members of a Church, but who are perfect; and those also who arrogate perfection to themselves. Where can such be found? Must they not set ladders and climb up themselves alone to Heaven, as Constantine told a Novatian? We are not to encourage the weak in their weakness, much less to comfort the heart of a sinner; but yet we must not expect souls free from sin here, no more than bodies from pain and diseases. That constant prayer, to forgive us our sins, argueth we have spots and blemishes in our lives.  
Use 2. Of Instruction. If those that are truly godly, yet imperfect, retaining some ignorance, and some infirmities on them, are such a trouble unto the godly Ministers; How unsufferable then are such as are altogether carnal? If wheat, because of some blemish in it, be to be blamed, What then is cockle and plain weeds? If imperfect fruit displease the Gardener, What then do brambles and weeds? Oh that you would consider yourselves, you who live in the constant practice of gross sins, who sow to the flesh! What would Paul and the holy Apostles, if they were alive, say to you? What do you in Christ's vineyard, who are bushes and thorns? What do ye in his sheepfold, who are goats and swine? you are a trouble to God, and to his Ambassadors; no godly man can cast his eye on you, but with much grief and hearty sighing. If babes be offensive, what are monsters and beasts? Such as these are spots and blots in our Assemblies, a reproach to Christianity, a very burden to the inanimate creatures, and yet no burden to themselves.  

Verse 2. I have fed you with milk, and not with meat.  
THis second verse is a further amplification of Paul's complaint, They were babes, and not strong men. Wherein did this appear? by the meat he did provide for them. He compareth himself to a Nurse, who does not provide strong meat, but milk for babes; for that were to kill them, rather than to nourish them. So that in these words, you have Paul's action, and the matter and Object of it, expressed metaphorically: The action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have fed you; or rather, I have given you to drink: For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify. Mat. 25.25. I was thirsty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you gave me drink. So Rom. 12.20. Rev. 14 8. Afterwards it is used for watering. Yet because, in a general sense, milk is called children's meat, so also may they be said to be fed by it. Now this action of Paul's, does denote the great skill, and prudence, which the Apostle used, considering what was fit for his Hearers, and condescending thereunto. He that was rapt up into the third Heavens, what sublime Mysteries might he have preached upon? But he preaches not to show his parts and learning, but to do good to them. Secondly, You have the object of this action, milk. Although sometimes the whole Word of God, with the truth contained therein, be compared to milk. As when Peter saith, As new born babes desire the sincere milk of the Word, 1 Pet. 2.2. There the strongest Christians are exhorted to be like new born babes, because of the greediness, delight, and sweetness they should find in the Word of God. Therefore the Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swallow it down. But here it's spoken by way of opposition, and doth signify, as compared with Heb. 5. the plain and easy Principles of Religion. The Alphabet, the Foundation, without which there cannot be any superstruction. So that two profitable Doctrines may be observed hence: 

1. It must be the Prudence and Wisdom of the Minister, to preach such matter, and in such a way, as the Hearers may receive good.  
2. It's necessary to acquaint people with the Principles of Religion, before they go higher in Christianity.    
Of the first; There is a great deal of prudence and wisdom required in the Ministers of God, so to preach, as that it may be profitable to the Hearers. The Nurse is carefully to observe what meat (and how prepared) the Child may eat: The Shepherd, what are the fit Pastors for to lead his Sheep into: The Husbandman, what is the proper seed for such ground: The Physician, what is the proper Physic for such constitutions: Seeing its a sure Rule, That the actions of Agents, are received, according to the disposition of the Patients. As the Apostle argues against public duties in an unknown tongue, so it holds as well against unknown matter.  
To open this Doctrine, Consider,  
That a Ministers duty of feeding his Flock▪ lies in two things; 
The Ministers twofold Work.  His teaching of them, and His governing of them: And both these require great prudence. The Scripture calls it a Key, whereupon Divines have a distinction of the Key of knowledge, and the Key of jurisdiction; in all which, they are to be Lights, and Guides▪ to be so many Arguses full of eyes. If Solomon, above all things prayed for Wisdom, to govern the people in civil things, how much more have we cause to pray for Wisdom in the Administration of spiritual things? How easily may we give you poison for Bread, without Wisdom? A Serpent for a Fish without Wisdom? How easily (without Prudence) may even the good and wholesome things we preach, prove also dangerous to you?  
First therefore for our Doctrine, As the Key of knowledge; that is branched out into several Particulars, wherein an Art of Arts is required: As a wise Master-builder, (saith the Apostle) at the 10th vers.  

What wisdom is required in a Minister to choose out sound matter. 1. For Information.  First, for Information. There is required judgement, and a sound mind to separate Truth from falsehood: To know which is gold and precious stone, and which is hay and stubble: To winnow the chaff from the wheat. Hence a Minister is required, to be able to divide the Word of God aright, 2 Tim. 2.15. as they did the Sacrifice, giving that to God, which did belong to him; and that to man, which did belong to him: The consequent of which Wisdom, is not to be ashamed, as if shame would sometimes or other confound those that had not this skill. It's impossible but you should be fed with chaff instead of wheat, with dung instead of meat, if the Minister cannot separate the precious from the vile. The Scripture speaks of some that were ignorant, that did wrest the Scriptures (2 Pet. 3.16.) to their own damnation; but the ignorant Minister, he may wrest it to the damnation of many others. How many in the world swallow down damnable Heresies, feed on the draff of corrupt Doctrines, because God hath sent false Prophets and false Teachers amongst them.  
Secondly, As wisdom is required to choose out true, and sound matter, so to proportion it to the Capacity of the Hearers. He is to be the wise Scribe, that brings out of his Treasure new and old, Mat. 13 25. That is, such which may affect every Hearer: It's an allusion to Cantic. 7.13. They are indeed, as Paul saith, Act. 20.27. to acquaint them with the whole counsel of God; yet in a methodical way, the most easy, and most plain.  
First, To preach the Nature of God and his Attributes; of Original sin, of Conversion, of Justification; as also about Christ and his Offices. These are the New things, and the Old And as God made the most necessary things first, and the ornaments in the world afterwards, so are we. Paul in his Epistle to the Romans, begins with the knowledge of God by the creatures, then Original sin, afterwards Justification and Sanctification, and then proceeds to Election. It's an excellent Rule of Nazianzen, We are not to preach of every thing, to every man, at every time, in every place; but in prudence, to dispense as Auditors are able to bear it: So did our Saviour.  

2. For Consolation.  A second part of this Doctrinal Key, is, To preach comfort, and dispense the grace of God in the Gospel. But here is much wisdom required, that be doth it not to unbroken and impenitent sinners. To preach a Saviour to those that do not find themselves lost, to commend a Physician to those that find themselves whole, to pour oil, where there are no wounds, is to pervert all order. Ho every one that thirsteth, saith our Saviour, Joh 7.37. And, Come unto me all ye that are heavy laden, Mat. 11.28. The Spirit of God, convinces the world of sin, and then of righteousness. Oh but how much unwise and unfaithful preaching is there in this respect? How many are there, that strengthen wicked men's hearts, and make them not sad, whom God would have made sad? That daub with untemppered mortar, that say to every profane man, if he do but cry, Lord have mercy upon me, Be of good comfort, thy sins are forgiven thee. It's this daubing, and soothing up people in their wickedness, striking out all fear of hell and damnation, that makes them wallow like swine in their filth. To such to preach no comfort, but the Law and threatenings; but to those that are broken in heart, a tongue of the learned is required to speak a word in season. How careful was Paul, that the incestuous person should not be overwhelmed with grief, 2 Cor. 2? And here is the more wisdom, because Satan's temptations are subtle and insinuating; We are not ignorant of his devices, of his schisms, what false circumventions and appearances he will have. Now, How many are there, that are not acquainted themselves with the depths of Satan, that are no better Comforters than Jobs Friends were? Christ himself was affected with all our temptations, that he might know how the more feelingly to pity others. Thus a Minister that hath himself been in the deep matters of God, that hath himself been exercised with all kind of temptations, he can only tell how to speak to the heart of another. So that you see, much wisdom is required in the giving of comfort. Alas, every sick man, every dying man, looks we should give comfort, and they would have a word of comfort! Oh, but what hath thy life been! What truth of grace is there in thee? Have not some wicked men cried out of their sins, in fear of death, and public judgements, as Pharaoh did? Therefore we must take heed what we do; we must not comfort, whom God would not have comforted. Here is great wisdom required.  
A third part of his Doctrinal Key, is, To rebuke and reprove for sin. Now, 
3. For Reproof.  how great a skill is it, wisely to reprove, to have zeal and knowledge together? Some must be reproved sharply, T●t. 1.13 cuttingly. We must not spare. Thus John called some a generation of vipers, Mat. 3.7. and our Saviour, Woe to ye Scribes, Pharisees, Hypocrites; many times repeating that, upbraiding of them. These were obstinate impenitent Hypocrites, Mat. 23.13, 14, 15. and little blows will not move them. Others again are tender, tractable: meekness will do more than austerity So that there is scarce any thing requireth more wisdom than public and private reproofs. Men can so hardly bear them, Genus quoddam Maritirii est reprehensionem▪ patienter far, It is a kind of martyrdom to bear a reproof patiently. And Ministers are either apt to be too awful, and pleasing of men, or else too boisterous or passionate. So that the Shepherd of irrational Sheep, have a far more easy task, then spiritual Shepherds of men especially in superstitious Customs, in false ways of worship. Here an Angel's wisdom will scarce suffice. What a trouble was that to the Church in her infancy, about the retaining or leaving the Jewish Ceremonies? The Questions and differences grew so hot, that it had almost torn the Church in pieces. The Council of Jerusalem was called about this; many still Judaizing thought, that if you took the observation of times, and outward Ceremonies away, you took away all Religion. Paul in his Epistle to the Galatians, and Rom. 14. is very diligent to inform them about this, endeavouring to make them spiritual, and to draw up their hearts from those beggarly elements: Paul was circumspect how to walk in this slippery Controversy, To the Jew, I became a Jew, 1 Cor. 9.20. Not that he was a dissembler, or an Hypocrite, or humoured them in their superstitious weakness, but he took upon him all sweet affections; he was as a Jew to a Jew, as weak to weak; he would consider them, as if he were in their case: Yea, to walk in these Controversies was so hard, that Peter gave great occasion of offence; yea, Barnabas was also laid aside, for he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which made Paul resist him to the face, with this dissimulation, Gal 1. Now if the Apostle, was so industrious to root out the practice of those Rites and Ceremonies, which yet God himself had once commanded, how much rather should we those things which were brought into the Church, without any command of God, or warrant of Scripture, but merely by the will of man?  
As for the other kind of Keys, Church-Government, the wise managing of that, is far more difficult, then Political: But I shall wave that, as not so proper to this Text.  
Let us consider the Reason, Why this Doctrinal feeding requireth such skill and Prudence. And  

Reas. 1.  First, Because divine truths are not to be managed by humane, worldly wisdom, but by spiritual wisdom: As it's God that teacheth people to profit, Isa. 48.17. so it's God that teacheth the Minister to preach profitably: Hence the word of wisdom is reckoned among the gifts of God's Spirit, 1 Cor. 14. and the Apostle saith, We are not able of ourselves to think a good thought, 2 Cor. 2.5. as some expound it, in the way of our Ministry, we cannot think that which is good and profitable to men's souls without God: Hence as of Christ the chief shepherd it is said, the Spirit of wisdom, counsel, and understanding shall rest on him, Isa. 11.2. so it would be happy if the same Spirit proportionably did rest on inferior shepherds, I have caught you with an holy guile, 2 Cor. 12.16. There are divine stratagems to win men's souls, and if Aholiab and Bezaliel are said to have the Spirit of wisdom given them to build the material Tabernacle, how much more do others need it to edify this spiritual one? Exod. 36.1. Seeing then the managing of holy truths is not had by humane prudence, but by wisdom from above, we must be Scribes instructed to the kingdom of heaven: we are not born but made Preachers of the Gospel by God, no marvel if this be so great a work.  

Reas. 2.  Secondly, Therefore is wisdom necessary in our preaching of divine things, because the miscarriage of these precious truths, is a far greater loss than any earthly loss. It's pity for want of skill in any calling to miscarry in a man's worldly affairs, but much more in heavenly; there needs not only faithfulness but wisdom. A wise and faithful steward it is that makes five multiply to ten. If the Prophet speaking of the Husbandman's skill, about his several grains, tithes, and wheat, having several instruments for them, saith, his God teacheth him, Isa. 28.26. otherwise planting, and sowing, and all cost would be in vain; so it's here, if God teach us not, direct us not, all our preaching is in vain, and our Sabbath days are lost. Our Saviour would not have any piece of material bread lost, but asketh them, how many baskets full took they up? why then should any thing be lost of the bread of life?  

Reas. 3.  Thirdly, Therefore is wisdom necessary, because of the untowardness and unteachableness of people, which have sundry humours, sundry appetites, sundry affections, and desires; Nazianzen was much affected with the difficulty of his Ministry in this respect; so many opinions, so many different affections, and desires: that which draweth on some, will drive others away; now who is able to administer fit and convenient food, but he that is endued with heavenly prudence?  
Use. To show people's duty, how much they are to pray unto God for their teachers, that they may be directed into all good thoughts for their souls good. Thou gettest no more profit, thou canst not understand, thou art not affected, Oh see, if this be not a just reward for thy want of prayers for thy guide! How often doth Paul desire the prayers of the people he writes to? how happy is it when the Ministry is profitable to thee, and thou art profiting to it? As God must be with the Preacher, so he must be with the hearer: a coal of fire on his tongue to purify it, and a coal of fire on your ears to cleanse them. Oh then how ungodly are they, who instead of praying, curse, grudge, and nourish malice, for the Ministers work sake merely, when that should make him honourable! Consider, why is the Ministry good to others and not to thee? why is it the word of power and wisdom to others, but of weakness and folly to thee; See if all this cometh not by thy profane neglect and contempt of earnest prayer for to make it so to thee? it's honey to others, but gall to thee, it's a savour of life to others, but death to thee. Some sin or spiritual judgement is upon thee, and therefore be afraid.  
The second Doctrine remaineth to be amplified, which is,  
That it's very necessary to have a people instructed with the principles of Religion, before they make further progress in Religion. 
Observe.   
Thus the Apostle, I have fed you with milk. Children, as they speak like children, think like children, and do like children (as the Apostle in another case, 1 Cor. 13.) so they have meat fit for children. And this point is of great consequence. For how universal and damnable is the ignorance of most, who have not yet learned the Alphabet of Religion, scarce have heard whether there be an Holy Ghost or no? Who, though they have Christ often in their mouths, yet know not what Christ was, and thereupon may justly have that doom upon them, which our Saviour passeth upon the woman of Samaria, Ye worship ye know not what; Joh. 4.22. To open this Doctrine,  
Consider first, And bewail the miserable atheism, ignorance, and blindness that every man naturally is born in, about Religion and divine truths. 
Considerations abou● the principles of Religion, and the knowledge and ignorance of them.  Hence Eph 5.8. they are called darkness itself, in the abstract, and the natural man cannot receive the spiritual things of God, 1 Cor. 2. Zophar compareth every man by his birth to the wild Ass' colt, Job 11.12. What is more brutish than that? Now there are thousands of people, and those living in the Church of God, who are not yet come out of this brutish ignorance, men that never felt this Sun, or daystar of the Gospel arising in their hearts. Thus as God promised, knowledge should cover the face of the earth, as waters do the seas, Isa. 11.9. Darkness covers our Congregations, as it did the chaos at first.  
Secondly, As people are thus naturally ignorant of divine truths, so also their wilful slothfulness about them is much more damnable. He that doth not know his masters will, shall be beaten with many stripes; but he that shuts his eyes that he may not know; he that bids the knowledge of the most High, depart from him, he shall be beaten with more stripes. Oh then! why is it that thou art such a blind Bat, or Owl in the day of the Gospel? thou canst not say, it's impossible for us to get knowledge; No, how great are the helps and means that God hath vouchsafed in these days? Theodoret tells us, That in his days, the common sort of people, maids, old women, handycrafts men, labourers, these could all tell the ground of their faith; but there are few among us who can rise up to that duty, to give an account of our hope, yet the Scripture requireth this of all, 1 Pet. 3.15. Why then dost thou say, I must know how to work, how to plow, to sow, to maintain my natural life, and not also be as diligent about thy supernatural?  
Thirdly, Because naturally we are thus like a wilderness full of briars, therefore God hath strictly commanded this duty of instructing, and informing those that are rude and ignorant in the ways of God. And this duty is not only upon the Ministers, but the Scripture commands it indispensably upon Parents and Governors. Thus in Deut. 6.7. they are commanded to wh●t the law upon their family, and to write it upon the posts, and to be speaking of them daily: Thus Joshua and Abraham, they made their family to serve the Lord, which cannot be without the knowledge of him. In the new Testament, Paul commands parents, To bring up their children in the knowledge of the Lord, Eph. 6.5. And Solomon's Proverbs are full of these exhortations. For certainly if the Scripture say, Jer. 9 23. Let not the rich man boast in his riches, nor the great man in his honours, but in that he knows God; then the endeavour of parents to provide wealth, riches, lands, or a great portion, is nothing so acceptable, as to teach them the fear of God. Oh therefore that at last our families might be made Christ's Schools, wherein the principles and commands of Christ may be frequently urged! Oh who can make lamentations bitter enough for the neglect of this! In many Families, there is the Devil's School; people may learn to curse, to swear, to become bruit beasts: But to have the Knowledge of God taught, would be the greatest burden in the world. Well, consider that of Jeremy 10.25. Pour down thy wrath upon the Families, that call not on thy Name: Which by consequence, at least, reacheth private Families and Households. And how can they call, if they do not believe? and how can they believe, if they do not know? As Aristotle observeth, That Families are the beginnings of Common wealths; and so they are good, or bad, as particular Families are. So it is with the Church, that consists of particular Families. But if they be like a Cage of unclean birds, like the Wilderness, wherein dreadful Birds are, what good can be expected from a Church consisting of such? Men speak of Houses where the Devils walk, where spirits haunt, men dare not dwell there: I tell thee, That a Family where ignorance and profaneness is nourished, is an house, not only haunted, but even possessed by Devils. And how canst thou eat, sleep, and live in such a place?  
Fourthly, In the primitive times, there were a rank of people, that were called Catecumini, (as we said before) Candidati, or Competentes; such who being converted from Paganism, were not yet fully instructed in the matters of Religion, and therefore they had time to get knowledge, before ever they were admitted to Church-Communion. And answerable to this, there was a Catechist, one whose work and office it was, to instruct such before they were Baptised. Thus you see, how careful in Antiquity they were, that they might have no ignorant persons among them. And certainly, as in all Arts, there are Principles which must be learned, before they can come to Conclusions; so it's here in Religion. And oh, that we could see this Knowledge brought in amongst people! To be a Christian, is to be anointed; and this Unction teacheth us all things, (Joh. 2.20.) viz. necessary to salvation.  
Fifthly, Principles of Religion (largely so called) are of two sorts; either Corrupt, Idolatrical, and Heretical; or true, Sound, and Consonant to the Scripture. Now there are many in the world, are too forward to infuse poisonous and dangerous Principles; so great a matter is it, to consider what men are seasoned with at first, either privately or publicly. Thus many are infected with Popish and superstitious Principles; many with erroneous and false Doctrines; and these foundations being laid, it's very difficult ever to remove them. As the vessel is first seasoned, or the tree at first planted, so it is likely to continue. The Apostle calls those Jewish Ceremonies, the beggarly elements, Gal. 4.9. or Principles of the world. Why so? because the superstitious Teachers made them the first Elements, the Principles, the foundation of all; and therefore they thought all Religion was taken away, if they were removed. And thus you have divers persons, they have indeed some Principles of Religion, but they are Popish, and Superstitious, such as put out the Knowledge of Christ, and the Scriptures. And, It's a twofold labour (as Socrates said) to a perverted Disciple of his, to teach them, for they must first be untaught their erroneous Principles, and then must be instructed in the truth. Oh then, look to this, that thy Principles about Religion be not false, ignorant, and superstitious ones!  
Sixthly, The true Principles of Religion, are reduced to several heads, and are both short and easy, but necessary to be known. The Doctrine about God, and Christ, and our selves, which is the Credendum. The Doctrine about Faith and Repentance, which is the Agendum. And about things to come, which is the Sperandum.  
About God, we are to believe, That he is, and a rewarder of those that seek him. About Christ, This is eternal life, to know Jesus Christ, (Joh. 17.2.) and the holy Ghost; for, we are Baptised in his Name. About our selves, the desperate pollution of our natures, the heinousness of sin, the aggravation of the curses of the Law.  
The things to be done, are Repentance, which driveth out of our sins; and Faith, which driveth out of our own righteousness. But because these are Divine Works, therefore a man must be regenerated and born again. And this Principle Christ insisted on to Nicodemus, Joh 3.  
The things to come, are, The Resurrection of the Body; The immortality of the Soul; The Day of Judgement; The Heaven and Hell, provided for the godly and the wicked. These Principles are plain and easy; not to flesh and blood, but in respect of the manifestation of them. They are laid down clearly in Scripture: None, without horrible impudence, can deny them. Indeed, there are many sublime Disputes about the Trinity, and about Christ's Incarnation; but these are not necessary to be believed by every one. Oh then, how great is thy ingratitude! God hath made the necessary things easy, and plain, and yet thou art not acquainted with them. If God had commanded some greater matter of thee; If he had required all thy time, all thy study, thou wast obliged to have done it. How much rather in things of so easy apprehension?  
But now, when we say, These divine Principles are easy; you must take heed of two mistakes.  
1. We do not mean, that the divine Faith and Belief of them, is easy to flesh and blood; no: but they are easy, supposing the grace of God, in respect of other particulars in Religion For otherwise: To believe with a Divine Faith, viz. by the Spirit of God enabling upon divine Authority, (which is only true Faith) is the immediate work of God's Spirit. Therefore Faith, though it be but Historical, and not saving, is the gift of God. When we desire a Knowledge, and Faith of these Principles, we mean not such a Faith as most men have, a Faith of custom and humane education; a Faith, because they are brought up in such a Religion: but upon Judgement and Knowledge grounded upon the Scripture. That which is usually called the Collier's Faith, To believe as the Church believes; Is the Husbandman's, and the Tradesman's, and the rich man's, and the poor man's Faith, too much in the world. So that as Christ saith, His yoke is easy, and yet also it is very hard: Easie to the heart sanctified, but grievous to the unregenerate. So it is here: The Principles of Religion are easy and plain to the mind enlightened, but they are either foolishness, or absurdities to the greatest Scholar that is, if h●s heart be not opened. And thus Paul found himself derided, and called a Babbler amongst the Athenians.  
2. We do not mean, that the bare saying of the Principles of Religian by heart and rote, is the true believing and knowing of them. As the Child is not said to be fed with milk, unless it swallow it down, and be nourished by it. So neither can they be said to believe the Principles of Religion, unless they do with understanding apply them▪ and receive them into their hearts. But this is all that most attain unto, they can tell you, God made them; That Christ is their Saviour; That they must repent of sin: But these things are by mere rote. They learn them, as formerly in Popery they learned their Prayers in Latin, they knew not what they prayed for; so neither these, what they do believe.  
Now the Grounds for Instruction in these Principles, are,  
First, Because God accounts of no zeal, nor devout affections, 
How necessary the Knowledge of the Principles of Religion is.  if they be not the fruit of Knowledge. Thus Christ told the woman, that was so zealous for her Father's worship, Ye worship ye know not what, Joh. 4 22. Though God once accepted bruit beasts as a S●rifice to him, Yet now (saith the Apostle) let's offer up ourselves a reasonable Sacrifice, Rom. 12.1. The Jew had a zeal, but not according to Knowledge. Therefore those crafty Principles in Popery, to keep men in Ignorance, (to make it the Mother of Devotion) that thereby they may reign, and do what they list, is to lead men blindfold into Hell.  
Secondly, The Principles are Foundations, and are the Root. Now, he would be an unwise Artificer, that should intend to rear up a House, and lay no Foundation. So that, as long as we preach to a people ignorant of these, we have no bottom to stand upon. Principles are like Seed: Every poor man will make hard shift to get Seed to sow with.  
Thirdly, Without this good Foundation laid, no Preaching, or Duties, can have any spiritual effect. For, Why are not the bruit Beasts? Why not fools and mad men, capable of any benefit by the Word preached? But, because the one have not rational souls; and the other, though they have them, yet the actual use and exercise of Reason is bound up. It is thus with all people destitute of Fundamental Principles: All is done in an unknown tongue. They are Barbarians to us, and we to them.  
Fourthly, Conversion cannot be wrought without some Knowledge of the Principles. We cannot believe in him we do not know. We cannot love him we do not know. The Heathens, they indeed, built an Altar To the unknown God But it is unsufferable for a Christian, if a Christian should perform his duties to an unknown God, or unknown Christ. They must understand, and so be converted, Isa. 6.10. God makes light shine out of darkness.  
5. The Knowledge of these Principles is necessary to salvation. You that are ignorant totally of them, cannot upon any just grounds hope for salvation. This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.2. They are a people of no understanding, therefore he that made them will not save them, Isa. 27.11. God would have all men to be saved, and come to the Knowledge of the Truth, 2 Tim 3.7. Oh then, how should you, who sit in this palpable darkness be afraid! People use to fear in the dark; and certainly thou should bewail thyself. I am an old man, an old woman; I have lived thus long where the word hath been preached, and yet how little do I know.  
Sixthly, None can pretend excuses for their ignorance herein. To have much Knowledge in Religion, there is required much time and study; many abilities, better education. But for these Foundations, none can excuse, themselves because God hath revealed them in a plain easy manner: He that runneth may read them. So that it is our slowthfulness if we do not know.  
Seventhly, Want of sound Knowledge in these, makes many Errors and Heresies. Many affect to speak, and hold opinions in Religion, before ever they were well instructed. Those that did not hold Christ the Head, they presently fell to the worship of Angels. The empty straw, is carried about with every wind. He that hath no bottom, moveth up and down.  
Use. Of sharp Reproof, to such who continue in this damnable Ignorance, and that though they live where the Word is preached. If the Corinthians were to be blamed because they could not bear strong food, what then belongs to them who are not capable of milk? The very Principles of Religion are too hard for them. They know not what you mean, when you speak of these things. Thus they are as bruit beasts, made to be destroyed. You may find as much knowledge of God, amongst Pagans and Heathens, as among some that live in the bosom of the Church. Some have not the Knowledge of God; I speak to your shame. Many have not the Knowledge of God; It may be spoken to the confusion of our faces How doth this darkness cover men's faces by Aitheism, profaneness, and great negligence? They make it not their business to inquire after Knowledge. They greatly neglect the means of Knowledge, Prayer, Hearing, Reading, Instructing of others. Say a man be greatly Ignorant, and you say he hath enough to damn him to all eternity: He will commit any sin; He will embrace any Idolatry; even as the man in the dark stumbles, and knows not where he goeth. Especially, this is a sure bar against receiving of the Sacrament, for that requires discerning of the Lords body, of examining themselves; which can never be done without a competent measure of Knowledge in Religion.  
For hitherto ye were not able to bear it, neither now are ye able.  
These words contain the reason of Paul's prudence, in dispensing spiritual meat to the Corinthians, milk, and not solid food. We may not preach all things to all people. There are giants and dwarves; there are carnal and spiritual.  
The words have no difficulty, only our Translators supply a word, for in the Greek it is thus only, For hitherto ye were not able, neither are ye now able; they supply [to bear] or to concoct and digest; for he pursueth that metaphor, of making Truth the food of the soul. Veritas est cibus animi. Such a defective expression we have of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potero, Isa. 1.13. speaking of their solemn feasts, I cannot bear them. And Psal. 101.5. Him that hath an high look, I will not bear. So that the words denote the weakness and infancy of these Corinthians, and that, though they had given themselves up to the faith of Chr●st, and had daily waterings by the Apostle, after their first plantation. Observe,  
That it is a great sin and just reproach to a people, 
Observe.  that have lived long under the means of grace, if they have not got the due profit by it.  
The Word preached is commended in Scripture for several and divine operations. Now if thou hast many years been under these droppings, and yet art a dry wilderness, how unsufferable is it? In other things of the world, you think it not to be endured. You send your children to be taught, and if in many years they should not yet be able to spell the Alphabet, you would think all cost in vain. If year after year you plough, and prepare a field for Corn, and yet there come up nothing but weeds and thistles, this is a vanity of vanities, and vexation of spirit. What the Heathens speak of their Tantalus, to be up to the chin in water, and yet ready to perish for thirst, is true in thee.  
For opening this, let us consider, 
What are those effects of the Ministry, for the defect whereof a people may be severely blamed. 1. Intellectual effects.  What are those choice and noble effects of the Ministry, for the defect whereof a people may be severely blamed. And they are of two sorts, Intellectual upon the understanding, or Practical upon the heart, affections, and outward conversation. For the Word of God is both a shining and a burning light. And for the first, That people will be found without all excuse, and under a great condemnation, who have not found those intellectual effects.  
First, Illumination, and enlightening of the understanding, to believe the first principles and foundations of Religion. Every Science, and so that of Divinity hath its first principles, which are easy and plain. Principia luce suâ lucent, they shine with their own light, as the Sun shineth with its own light, you need not another Sun to see it. So that if these principles, this light be put on the Candlestick, held out in the Ministry, they of themselves do easily enlighten the whole house; that is, Suppose a man come with attention and faith, (for oportet discentem credere, and principles cannot be proved;) but especially the sanctification of the Spirit of God is required. So though the Sun be never so visible, if the eye be not prepared, all is in vain to a blind man. Now then supposing this, Who can plead for that damnable ignorance in many people, that have lived so many years, where the Word hath been preached? What can such say more than Heathens or Pagans, that do all things to an unknown god (as you heard) and believe, and worship they know not what? I tell you, such have not the first stone yet laid for any spiritual foundation. What do such Bats and Owls in the Sunshine of the Gospel? Oh if thou hadst lived in Sodom or Egypt, it had not been such a wonder, but in Jerusalem to be so blind, argueth thy case damnable!  
Secondly, The Word preached expects this effect, not only to lay a foundation, but to build upwards, not only to plant, but to grow. Thus Ephes. 4.13. the Offices in the Church are to bring us to a full stature in Christ. Paul went up and down to confirm and increase, where he had laid a foundation. Where God gives talents he looks for increase. The Ministry is a talon, of which God will require a strict account: So that it's a just reproach to a people that live under the means, if they be not out of the lower form, if they have not left first and low principles, rising to higher perfection: As Paul doth sharply reprove the Hebrews for this want of growth, Heb. 6. Oh then sit not down at the lower round in the ladder, stay not at the bottom of the hill. Christianity is a race. There is work, and work enough for thee. Thus David prayeth, His eyes may be opened to understand the wonderful things of the Law, Psal. 119. His eyes were already opened, and he had more knowledge than his teachars, yet he prayeth as fervently to have his eyes opened, as if he were a beginner, and Eph. 1. Paul prayeth for those already enlightened, that the Spirit of wisdom and illumination might be upon them. What Paul said to Timothy, Let thy profiting appear to all, 1 Tim. 4.15. so say we, you that hear and enjoy teaching, Let your profiting appear to all. Let all the world see, there is a vast difference between living under no Ministry, or a negligent Ministry, and an instructing one. If Corn should grow no better in improved grounds, then in the barren heath, it would be very strange. To a blind man, the day and night is all one, he seeth as well at one time as another. Oh fear thyself in a state of blindness, to whom preaching and no preaching, the Ministry and no Ministry is all one, for thou makest no more progress!  
Thirdly, A third Effect of the Ministry is, To establish and settle in the truth, to give a sound mind▪ For through men's corruptions, pride and vainglory, the Ministry, as it may increase men's parts, so accidentally increase their errors. As April-showrs that make the flowers fresh and sweet, so cause many croaking frogs also. This age doth testify it; If men get any knowledge, any parts, or abilities, This is like new wine in old bottles, it breaketh the bottles. The sails are too big for the ship, and so they are Doctores, before they be Discipuli, they are teachers of others before well taught themselves. Now it's a shame and a blame for any people to run into erroneous Doctrines, that enjoy a sound Ministry. Mark that place, Ephes. 4.14. speaking of the Office of the Ministry, one effect he mentioneth is, That we should not be carried away as children with every wind of Doctrine. Hence Ministers are called Guides and Shepherds; and a great preservative it is to attend upon them, and submit to them, not with a blind obedience, but as owning the institution of Christ, and the way to keep from falsehoods; and this is not to preach ourselves, but your good. It's best for the sheep to keep to his faithful Shepherd. They are not infallible its true, much less art thou infallible; therefore a blessing is to be expected in God's order.  
Lastly, It is a shame to a people living under the Ministry of the Gospel a long while, if they are not thereby furnished with abilities for those several personal duties, that God requireth of them. As for example, Parents must bring up their children in the knowledge of the Lord. Private Christians are to have the Word dwell so plentifully in them, that they are to admonish one another. The Husband is to instruct his wife at home, if she doubt of the things of Religion. They are to instruct, rebuke, as occasion serveth. Now how uncomely is it (as we formerly showed) if thou a man so old, so long hearing the Word preached, canst not discharge these personal duties? Oh the dreadful account! Oh the many duties God looks for at your hands, which will not be expected from others!  
In the next place, Let us observe, what a sin it is, 
2. Practical Effects.  if people are not able to bear, or receive, the practical operations of the Word. For all knowledge, if it be not after godliness, is a tinkling cymbal. The Word is not only the tree of knowledge, but the tree of life also. And  
First, The Word is usually clothed with this Majesty, as to awe men's consciences, to make them civil, to cause them to forbear many gross and rude ways they were once accustomed unto. Thus John's Ministry, though it did not convert Herod, yet it made him do many things gladly. The rocky and stony ground was a little mollified on the top to receive the Word, though it was not soft at bottom. The Word, though it doth not soak to the bottom of men's hearts, though it doth not enter so deep, yet it thaweth above sometimes, and men grow more civil. This makes the walls fall down, though it doth not take the City. Oh woe then, and again woe to that man, to whom the Word hath not done so much as this, but he is as profane as a very beast, as if he had lived in hell, and not under the preaching of the Word, which is called the kingdom of Heaven! The wild beasts of the field, they hide themselves, when once the day begins to break forth. And certainly, profane, uncivil men, should even call to the mountains and hills to cover them, rather than be seen in such evil ways. Those that are drunk are drunk in the night, saith the Apostle, 1 Thess. 5.7. and they are called, works of darknsse. Why then dost thou stumble in the day? Thou hast light to see where thou shouldst walk. The Apostle speaks of one sort of wickedness, That it was not so much as named among Heathens, 1 Cor. 5. Oh then, How many gross sins are there, that should not be so much as named, much less practised among Christians! It's a dishonour even to the word of God, if thou shalt not do so much, which the very light of nature, and moral Philosophy hath done among others.  
2. The word of God (which is indeed the proper work of it) doth convert, regenerate, make men new creatures, not only civil, but godly, doing things from God, and through God, and to God. Herein the word of God discovers itself, to come from God, because it makes men of a divine nature. Every agent assimilates the Patient into its own nature: Fire will turn all things into fire: And thus the word of God coming from Heaven makes men heavenly. They that live under the Sun are coloured by the beams of it. Oh then, how cometh it about, that thou hast lived so long under the means, and knowest not these things? The Doctrine of Regeneration, of a new creature, thou art not able to bear. It's above thee, it's a riddle and a paradox to thee, as it was to Nicodemus. Paul speaks of these very Corinthians, That they were his epistle to be read and seen of all men, 2 Cor. 3.2. They were h●s walking epistle, what he had commanded them to do, they willingly did it; all might see, what preaching, what godly exhortations Paul gave by their lives. Oh it's an happy thing, when a Minister can say, You are our Sermons to be seen and read of all men! All men by your lives may see what is preached to you, and what you hear. Christ said to the Pharisees, You are of your Father the Devil, and his works you do. Let the contrary be applied to you, You are of God, and his words you do. Observe that place, John 8.47. Ye therefore hear not my words, because ye are not of God. See what terror is in this place. If a m●n receive not God's word, and manifest it in his life, it is, because he is not of God. There is not a greater sign of reprobation, than disobedience to Gods will, and rejecting his Word preached.  
3. The word of God should have this effect, to make men willing and glad in the hearing of it. Nothing should be more necessary and pleasant to them. What high price did David put upon it? It was more necessary than his food. With what delight and alacrity did they exhort one another to go to the house of the Lord? The preaching of the Word is like setting up spiritual trading and merchandise, how busy and active should men be? It's the Spring time, for spiritual Bees to make honey. It's the Summer time, for spiritual Ants to labour and treasure up. Since the days of John Baptist until now, the kingdom of Heaven suffers violence, Mat. 11.12. They take it by force. Thus the Scripture exhorts, Heb. 3. While it's called to day. And again, Now is the acceptable time. Some are threatened to run from East and West, from North to South, because of the famine of the Word, Amos 8.12. You should do as Joseph in the seven years' plenty, he laid up against the seven years' famine. Even John's hearers, though they had no bottom of grace, did for a while rejoice in his light. Oh then, how uncomfortable is it to see men live like bruit beasts under the Ministry, not prising of it, no ways thankful to God for it; but like the Prodigal regard husks, when manna is near!  
4. It's a sin and reproach, if where the Word hath been long preached, there is not a preparedness for, and conformity unto all the instituted Ordinances of Jesus Christ. The Church is a spiritual Society, and have a visible Communion, or external Form; and that consists in Preaching, in Administration of the Sacraments, in godly Discipline, spiritual Censures upon obstinate Offenders. Now all Congregations should be able to bear these things. When our Saviour told his Disciples, That they must eat his flesh, and drink his blood; some cried out, This is an hard saying, Who can bear it? John 6.60. and from that time forsook him. And thus it is in spiritual Discipline, to have comely Order about the Sacraments; all that walk disorderly admonished; the contumacious cast out; men cry out, who can bear it? and to this day they cannot bear it. These Corinthians had gross abuses crept in about the Lords Supper, Men did not examine themselves, they came drunk and irreverent. Therefore the Apostle brings them to the first Institution, 1 Corinth. 11. Now these things particular Congregations should be prepared for.  
Lastly, It is their shame, if they cannot bear and submit unto all those duties of self-denial, taking up the cross, preparation for persecutions. We may observe, that our Saviour, and so the Apostles, did much endeavour to take men off from expectations of carnal advantages by the Gospel. The Devil showed all the glory of the world; but Christ all the misery and temptations that would accompany the profession of his Truth, Ye shall be hated of all men for my Names sake, John 15.19. So that where the Word hath been preached, there men must bear commands, and also many sufferings.  
Use of Instruction. If ye would receive the Word in the light and efficacy of it, keep not any compliance with humane and carnal lusts; The Truth is above your natural understanding, and the duties above your corrupt lives and affections. Sore eyes cannot bear the light. Festered wounds cannot bear salt, and yet the Ministry is both light and salt. Think if there be Truths, if there be purity, you cannot bear them. Know also, there is wrath and vengeance for the refusal of these, And who can bear them? Who is able to endure those everlasting burnings? You cannot bear the Sermon, that bids thee, Depart from sin, How then that terrible sentence, which bids thee, Depart into everlasting burnings?   

Verse 3. For ye are yet carnal.  
PAul having in the verse before declared the reason, why he fed them with children's milk, viz. because they were not able to digest solid meat. In this verse, he comes to the Designation or Specification of this their Infancy and Incapacity. And this he declareth, 

1. Generally, For ye are yet carnal.  
2. Particularly, In their envyings, strifes, and factions that were amongst them.    
At this time, let us view the General, For ye are carnal. In what sense the Apostle called them so, is explained, vers. 1. viz. not absolutely, but comparatively. They had the seed and root of grace, but yet corruption was also very prevalent in them.  
Object. To what hath been said in explication of this, you may make one Objection, Why the Apostle, if they were godly for the main, doth call them carnal: Is it not a certain Rule, that the denomination ought to be from the greater or better part? Do we not say, there is an heap of wheat, though some chaff and cockle be among it? And do not the Orthodox say thus to the Papists? For when the Papists say, That if there be corruption in every work we do, if a godly man hath a principle of sin in him, as well as of grace; Then (say they) we may as well call him a wicked man as a godly man, we may as well call it a sinful action, as a godly action.  
To this it is answered, That seeing a godly man regenerated is made a new creature, and so that which is fundamentally predominant in him is grace; and sin is praeter naturam, beside his nature. Insomuch that the Scripture saith, Being born of God, he doth not sin, 1 John 3.9. He is a godly man, but not perfect. As a sick man is truly a man, if life be in him, though not a sound, healthful man. This must be granted; and therefore these Corinthians, that were godly for the main (we speak not of individuals, but indefinitely) when absolutely considered, are called Saints, 1 Cor. 1. and the Temple of the Lord, and the sanctified ones in Jesus Christ. But if we take them comparatively, as the Apostle here doth, than that Rule comes in, Minus boni respectu majoris, habet rationum mali. So that if these Corinthians were compared with others of greater progress, they were carnal. Even as in learning, one of competent knowledge, compared to an eminent Scholar, is but an ignorant man: so that this is spoken by way of reproach unto them. They suffer those remainders of corruption in them to prevail; they cut not off the hair, wherein the strength of sin lieth; they have a flux of this noisome blood running on them, and yet they seek not out to a Physician, to have it cured. Observe,  
That the relics of corruption, which do abide in the godly, 
Observe.  aught to be an heavy burden to them, against which they are daily to strive and combat.  
As God, when he gave the Israelites Canaan in full possession, yet let the Inhabitants and wild beasts be still there, not totally destroyed, that they might have daily exercise and dependence upon God. So it is here▪ though God hath put thy soul in full possession of Christ; though thou art renewed and sanctified, yet all that corruption within shall not be subdued; but this is left like a thorn in thy eyes, and a prick in thy side, to make thee pray often to God for his grace. Hence are those commands even to such that are godly, To mortify the deeds of the flesh, Col. 3.5. And to crucify them, Gal. 5.24. which argueth, sin hath some life in them still. And the Apostle, Rom. 6.12. exhorts, That sin may not reign in their mortal bodies; He doth not say, let it not be, but let it not reign. Though the Tree be cut down, yet here is the stump and root in the godly. To open this, Consider,  

The imperfections and sins of the godly.  First, That even the most spiritual that are, the Christians of the first magnitude, even those that shine like Suns in the world, have yet spots, blemishes and wrinkles in them. So that not only these Corinthians, of an inferior form, but even Paul himself, who reproveth those for being carnal, yet Rom. 7. he complaineth of himself, That he is carnal, and that when he would do good, evil is present with him. That Chapter doth excellently declare, what a great conflict and combat the people of God have in these: for when they would believe, unbelief hindereth them; when they would be heavenly-minded, earthliness hinders them. And Gal. 6. the Apostle speaks there universally of all the godly, of those that are Pillars, as well as others, of the ●yes and head in the body, as well as the feet; The Spirit lusteth against the flesh, and the flesh against the Spirit, Gal. 5.17. That the things you would not do, those you do. So that it's plain, no godly man in the world, is enabled in his whole heart with all might to what is good, as Adam, or the Saints glorified in Heaven; but they have opposition within them. They have heart against heart, mind against mind, will against will, affections against affections. They are like a blind man, and a dead man coupled together. Austin did much dispute this point, by reason of the Pelagians, Whether any man might be perfect in this life, free from all sin? And although he seemed not to deny, that a man might be, yet he affirms (de facto) none ever was. But that former also must be distinguished of. For if you regard the power of God, no question he can cure all diseases. He that gives thee any degree of grace, can make thee altogether godly. God who made the world by degrees in the space of six days, could have done it in a moment, as Austin thought he did. And so may we say, Men may be without sin. But if we speak of the ordinary power of God, or his declared will, whereby he hath decreed not to give to men such a measure of grace, as shall subdue all sin, than we say it cannot be: But the best gold will have some dross; The best Garden will have some weeds. Hence they have a perpetual pattern of Prayer, which a David, a Paul is to pray, as well as babes in Christianity, that God would forgive their sin. So that this is an undoubted truth, that even the most holy carry about with them a body of sin, which they are always crucifying.  
Secondly, Yet there are other Christians, who have sin more prevalent over them, and are easier overcome, and these deserve more to be called carnal than the former, their corruptions are more visible than their grace. As David had several degrees of worthy valiant men; some were valiant and strong, but did not attain by far to the degree of the first Worthies. Such a degree there is in Christ's soldiers; all have spiritual strength, and the armour of Christ upon them; but there are some who are the worthies of the first rank; others there are, who are negligent and careless, who often fall into the enemy's hands, and get wounds and blows often to their consciences. It's a sad thing to see a godly man, not keeping his garments clean, but spotting and defiling them by the pitch in the world. They walk as men, saith the Apostle; carnal, as others; proud, as others; earthly, as others; passionate, as others. Oh take heed, that thy life be not as the sluggards field, all grown over with briars and thorns! This is too often, that men hide their light in a bushel; nay, lose their savouriness; although godliness be in the bottom, yet nothing but bitterness and corruption doth appear.  
Thirdly, As corruption doth thus abide in all the godly, and worketh differently, so it doth sometimes flame out into open fire; so that it's no longer the lust and motions of sin within, but the gross operations without. In Peter, you see what a leak there was ready to drown the whole Ship. He perfidiously denieth his Master with terrible cursings and execration. We need not tell of David and others. The Apostles, how often did they discover their carnal frame of heart, by contentions about honour and primacy? Thus you see, 〈◊〉 ●●●ven in the godly, there are not only sparks and seeds of sin, but through negligence and carelessness they may notably backslide and fall into the hands of the Philistims, into the hand● of gross sins. It is greatly disputed, Whether the sins they may fall into, may be called reigning sins? Some learned men say, I; some say, No: But they may be reconciled, by a true explication of the word [reigning] for they do not so reign, as to have full possession, with plenary delight, and constant content. Indeed David did deliberate and wilfully consent to accomplish his wickedness; so that for the present, there was no actual resisting in him; yet there was the life of grace radically in him, he was kept by God's power, and the promise against his own will. And thus in regard of that dominion of sin, for a while it might be said to reign; but because this was not perpetual, grace quickening of him, to recover again, it is justly said not to reign. Now because such sins may arise, and carry the whole man away captive; therefore the godly are exhorted. To watch and pray, 1 Pet 4, 7. Yea constantly to prey, That God ●ould not lead them into temptation. Whereas if there were no tinder within, upon which the sparks of temptation falling, would presently blow up, there need to be no fear of any temptation.  
In the next place, Let us consider, 
Whence it is that the godly do not fully conquer sin.  Whence it is that the godly do not fully conquer sin: For if you respect Christ he is greater than the Devil; and if you respect grace, that is more efficacious than sin; How then should any lusts, passions or motions abide in us? Now the efficient grounds are these: And then the final grounds shall be mentioned afterwards.  
The efficient, first, Because original corruption, which is the fountain of those streams is not wholly dried up. We cannot expect the streams should be dried, when that is not. Marvel not then, if the godly are carnal, diffident, earthly, froward, for that which nourisheth these is not destroyed. Though Samsons hair be cut off, yet it is not pulled up by the root. There is the law of sin in the members, as well as the law of God written in their inward parts. So that there cannot but be those sinful affections and corrupt desires stirring in thee; these noisome vapours cannot but exhale, as long as that filthy lake or bog is within thee.  
2. The Spirit of God by which we come to mortify these corruptions, doth not put forth its full power. It's a free agent, Rome 8. If ye through the Spirit, mortify; So that by the Spirit of God, we come to conquer and subdue sin. Now this is not in our power, no more than the Apostles could miracles, when, and how much they listed (though there be some difference between miraculous gifts and sanctification.) If the Spirit of God did come upon thee in the full measure of sanctification, than thou wouldst of a leper, become all over clean; but Christ only received the Spirit without measure. It's stinted to thee, thou seest more and more to be daily done in Christianity.  
3 Therefore doth corruption remain, Because the instrument of Sanctification and Mortification, that also is imperfect and weak. Act. 10. Faith purifieth the heart, Rom. 11. Faith receiveth the fatness of the Olive-tree. Ephes. 3. Christ dwells in the heart by faith. Heb. 11. All those glorious works of righteousness were done by faith. So that if our faith be weak, the effects of it also will be weak; and that every man's faith is weak, appeareth, Because we know but in part, and so can adhere and apply but in part.  
Lastly, Therefore doth corruption abide in us, Because the Law of God is spiritual, pure and exact. This is not an efficient ground, so much as occasional, to discover and manifest that this sour leaven still is in us. The Law of God requiring the whole man, an universality of the Subject and Object, and of Degrees, and of Time, which its impossible for us to do; therefore the transgression of the Law makes it to be sin. If the Law have not forbidden weak love, weak faith, it had been no more sin, than weak health, or weak strength. It had been a languor, or penalty only, as the Papists say, not truly, and formally a sin.  
In the next place, Observe the final grounds, Why God who is thus able to bid us be whole at once; Or as Christ, whom he cured corporally, he cured perfectly; he wrought no half-cures, why should he not do thus in spiritual healings, as Castalio urgeth?  
1. Because God intends in this life, to glorify evangelical grace, and the righousnesse of the Gospel by faith, as the Epistles of Paul abundantly witness. Now if we had a righteousness of our own works, how could it be imputed without works? How could we with Paul account our own righteousness dung and dross for the righteousness of Christ by faith, if ours were gold? Oh then! how wise should the godly man be? Dost thou discover thy foul, noisome heart? Dost thou tremble to see so much of the flesh in thee? Take the advantage to glorify the grace of the Gospel; say, thou needest Christ's robes all the day long for thy nakedness.  
2. God suffers these relics in us, that there may be daily exercise for faith, patience, and other graces, so that these are left to increase the crown of glory, not to diminish it. The people of Israel used themselves to warlike exercises, (they were to be taught the use of the Bow) because their enemies were not totally subdued; so that therefore God would have these things to try thee, that thy spiritual valour and fortitude may the more appear. Tempests and winds discover the skill of the Mariner. Thou mayest turn these clods of earth into chains of pearl.  
3. That we might not be puffed up in ourselves, nor others lift up by admiration. For as the Heathens when they saw the viper fall off from Paul's hand, and not hurt him, changed their minds, thinking they were gods; but while the viper at first was on them, they thought vengeance pursued him. Thus when men see vipers cleave to thee as others, thou hast thy infirmities, thou hast thy weaknesses, than thou art low in thy own and other men's eyes.  
Lastly, These thorns are still in thy side, that Heaven may be the sweeter. Lift up your heads, for your redemption draweth nigh. Then it will be no more a vile, mortal body, or a corrupt diseased soul: Then pride, unbelief, dulness, will be no more a trouble; thou wilt be no longer in the valley, but upon the Mount.  
Use 1. Of Instruction to the people of God, that they should not despair under the discovery of daily infirmities. I do not encourage thee to sin, I do not foster thee in thy infirmities, only make righteous judgement in this case. Thou criest out, How can I be godly, and have no better an heart? How can Christ dwell in me, and I feel no more of his power? Oh distinguish between weak grace and no grace, between the presence of sin, and the dominion of it! Consider, God hath left these for admirable ends, and none of these is to discourage, and overwhelm thee: especially do thou cry out of those deeps to the grace of the Gospel; be as much enlarged, yea more than Paul was in this matter, if thou canst.  
Use 2. Of Information to wicked men. Do not conclude there is no grace in the world, and that all men are hypocrites and liars, because even the godly are subject to sinful weaknesses. This is to be the spider, to suck poison from a sweet truth. Do not expect more from them, than is to be expected.  
Use 3. If the relics of corruption be thus to be bewailed, as an heavy burden, how then should they howl and roar out, that are under the whole power of sin? That are not comparatively, but absolutely carnal: That have not weak grace, but no grace. Sin is not only present with them, but they with willingness and delight subject themselves thereunto. If he speaks of strifes and factions, when you do these things, Are ye not carnal? How much rather of Revelling, Wantonness, beastly lusts, cursed oaths; Are ye not carnal? Oh, remember all this is in a mortal body, here to day, to morrow it may be in Hell.  
For whereas there is among you Envying, Strife, and Divisions, are ye not Carnal?  
The Apostle generally declared the ground of their Indisposition, and Incapacity of heavenly, sublime Truths. Now he enumerats the Particulars, whereof Envy stands in the front. Some make a Gradation; Envy breeds strife, and strife breeds Divisions, or Factions. If we regard the general state of the Church in all Ages, especially in our days; there is no Subject more necessary to treat upon, than these Distempers: Especially to show the Sinfulness and Cures of them. The being divided into so many crumbs, and atoms, that unless Democritus his Opinion should prove true, All things are composed of atoms: Or rather, unless God show his power, to make dry bones, that lie here one, and there another, as in Ezekiel's Vision, to come every one to his proper place, and have flesh and life bestowed on them; I know not how we can escape total destruction. It being such a known Maxim of state, which Christ himself hath confirmed: A Kingdom divided against itself, cannot stand. And so, Churches against Churches, godly man against godly man, they cannot stand Although I say this be necessary to the public, (yet because I know not how necessary for this particular Auditory, though I shall not pass by these Particulars) yet I shall not handle them to the exactness of the Subject and latitude thereof.  
And let us consider the first Subject, Envying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word is used sometimes in a good sense, and sometimes in a bad sense. In a good sense, 
Envy its several acceptians.  it's attributed to God, and signifies that Jealousy he hath about his Church; especially his worship. When attributed to good men, it signifies either that honest and laudable endeavour in them, whereby they are inflamed to imitate, or go beyond the Virtue of others, without any sinful grief or hatred. This is commonly called emulation, 1 Cor. 12.14. Gal. 4. Or,  
Secondly, It's taken oft for that grief of mind, produced by an holy indignation in us, at those things which we conceive are unworthily done against those whom we love. And that either God or others. God, 2 Cor. 7. Or others, Col. 4. Or else (which is not so oft in humane Greek Authors, if at all) it is taken for Envy; as Act. 13.17. Gal. 5. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are reckoned among the lusts of the flesh. And sometimes the Epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it, bitter Envy. Although the more known word in the Scripture for Envy, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This for the word. Observe  
That Envying, wheresoever it is, is a fruit of the Flesh, 
Of sinful Envy.  and such a sin, that a godly man should especially watch against.  
Are ye not carnal, because of this Envying?  
To open this Doctrine. Consider  

It's Original.  First, That the Original and Fountain of this Envy, is the same with the other great impieties that are committed in the world; viz. The flesh, or Corrupt part in a man. So Gal. 5. and James 4. Envying strifes, are said to come from the wisdom of the flesh, and diabolical wisdom, opposite to the wisdom from above; which is chaste, peaceable, and long-suffering. So then, seeing this is a lesser stream from that bitter Fountain: This is part of the gall and wormwood every one is in by nature: No man can conclude he is wholly godly, that hath not power to mortify this sin in some degree. And therefore in that, Gal. 5. the Apostle reckons it amongst all those gross sins: Murders, Uncleanness, Idolatries, Wichcrafts. And concludeth, They that do such things, shall never inherit the Kingdom of Heaven. Yet though the Scripture brand this sin as the seed of the Devil, and the spawn of the flesh; how prevalent is this sin, every where amongst bad; yea, amongst good? How many sad Envyings, and evil eyes are there towards one another's good? For so the Scripture calls it an evil eye, because they look with discontent, and grudging upon others. Envy is a squint-eyed sin, and so the more deformed sin. Vixque tenet lachrymas, quia nil lachrymabile cernit.  

The Degrees of it.  Secondly, This sin of Envy, may either be in the full Predominancy of it, or only in Motions and Combats; or if breaking out into act, bewailed and repent of. In the former manner, it is in wicked men; In the latter sort, it may be even in the godly. For this Envy is such an imbred sin, that the Spirit of Regeneration finds it one of the last enemies to be destroyed. Wicked men are as full of it, as Toads of poison. Thus Act. 13. The Jews are said to be filled with Envy against the Apostles. Filled they were with this sin, as the godly on the contrary, are filled with the holy Ghost. And hereupon, this Envy within, carries them violently to all outward wickedness; especially Murder: For that is the natural fruit of Envy. Whom men envy, they presently resolve the death of; if there be no restraint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are very near in sound and efficacy. Thus Pilate knew, that for Envy the Pharisees desired to crucify Christ. And the Apostle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal, 5 21. Envyings and Murders together. As the words are alike, so one presently follows the other.  
In the godly this sin is too vigorously also. These Corinthians, and the Hebrews James writeth to, were ready to devour and consume one another, by these Envies. The Church of God, would always abide like an Ark, compacted so close together, that no waters could enter in; did not Envyings, and evil eyes upon one another, dissolve the cement and sodering, whereby they are united. We shall find the Disciples of John, and of Christ, even those sweet Roses, to have these worms breed in them. When John's Disciples saw the multitudes run after Christ, and there Master was not so much admired as before, they came in an envious manner, and complained of it. But how graciously did John labour to rebuke that ill spirit, Joh. 3.30.? The Disciples of Christ also, they were sometimes upon envyings and proud contentions; (For these always go together.) and strove to have more greatness than others. Yea, at that time when Christ informed them of Persecutions and troubles which should be undergone for his sake. So that you see, even the Children of God, (and that while they are low, and under Persecutions of a common enemy,) are yet ready to have envyings and bitter affections one towards another. So remarkable is that place, James 4.5. The spirit that is in us lusteth to Envy. Even the spirit in the godly, lusteth to Envy: Is violently carried out that way.  

What that is in others which is the Object of Envy.  Thirdly Consider, That Envy is accompanied with a grief and a trouble, that others are indeed, or in an apprehension, in a better condition than themselves. So that it is a sin that makes a man like a Devil. The Devil first envied God in his happiness and glorious estate. And now, since he is condemned into eternal torments, he envies man; the godly man, that hath an interest in Christ. He is tormented to see men delivered out of his Chains. He is troubled that others have good, though he hath no advantage by it. That so many men are damned, it's no advantage to the Devil; yea it increaseth his torment, because they were tempted by him: yet his Envy and malice carrieth him out thus. Now, this devilish disposition is in every envious man. The Apostle James calls it so, Chap. 14.15. So that all the while thou art troubled to see it better with others then thee, thou art in a devilish frame. It's devilish wisdom: It's devilish grief and vexation. Oh, how should this make the People of God tremble at it!  
Now, the good that is in others, for which this Envy may work, may be of several Natures. As  
First, Because of the Riches, Power, Greatness, and outward prosperity of others. Thy eye is evil, because God giveth wealth to others, not to thee: Health to others, not to thee: Prosperity to others, not to thee. Thus joseph's Brethren envied Joseph because of his Dream, that all their Sheaves should bow to his Sheaf; and because he had more of his Father's love. Take heed then, of being troubled at the Prosperity, and the good condition of others. This is Envy. And, Shalt thou be bad to thy own soul, because God is good to others? Because God hath not given thee the good things others have, wilt thou throw away thy soul also? Or,  
Secondly, It may be, Because of the Applause, and Honour, or Esteem others have: Which will lessen thine. This is powerful Envy. When two Suns are (as it were) together, when the increase of one, will be the decrease of the other. This was the main quarrel, and the cause of all the Envy against Christ and his Disciples. They saw the people run after him: They saw multitudes following of him, and their wickedness and hypocrisy began to be discovered: And this made them mad with Envy.  
Thirdly, It may be still higher: Because of the Parts and Abilities that others have better than theirs. And it's a greater sin, to Envy others because of their Religious Parts and Abilities, then for any outward mercy: Because these are the free gift of God's Spirit. Now for this were the great Envyings amongst the Corinthians. They were a people living in a rich and Populous City: They abounded more in Parts and Gifts, than any Church we read of. And so, here were the greatest Envyings and Factions. Insomuch, that it's far more happy to have sanctifying Graces, than enlarged Gifts: far more glorious to have Love, then large Knowledge. That made the Apostle to commend Love so much to the Corinthians, undervaluing all Gifts in respect of that, Numb. 11.29. We read there of a good man Envying, because the Spirit of Prophesying was poured out upon others; and Moses gives him a reproof for it. So that where there is the more Knowledge, the more Parts in Religion; there (through men's corruptions) are many times more Envyings and Factions. Now the way to cure these, is not (as the Papists) to keep people in ignorance, but to press mortification, and the true works of grace, above all Parts.  
Lastly, That is the highest poison and wickedness that can be in Envy, viz. When it is for the Graces and Godliness of others. Thou hast a wicked, malicious, and envious heart to others, merely because they are godly. Though this be so heinous a sin, that some make it a tendency to the sin against the holy Ghost, yet how often is it practised? How many men are reproached, envied by their neighbours and others, merely for their godliness? They are carried out with devilish spite, because of that. If they were profane, superstitious, carnal, and dissolute as they are, than there were no better men in the world. But this maketh them the object of their envy, that they are godly. Thus Cain, he envied, and so hated his brother Abel. We might have thought, there being no more men, than those two, except their Father, they should dear have loved one another; but Abel's works they were godly, and God had a respect to his sacrifice, and not to Cain's, and this made him envy, hate, and at last murder him. And this might be charged upon the Pharisees, when Christ terrifieth them about the sin against the Holy Ghost; for indeed as you heard, to envy, spite, and malice a man because of his godliness, it's an high degree to that unpardonable sin: Look to it; there is too many guilty of this doleful crime.  
Thus much for the object of Envy. In the next place let us consider the subject, who are prone to it. And  

The subject of Envy: Who are prone to it?  First, Those that are of weak, ignorant, and narrow spirits, Job 5 21. Envy slayeth the silly one. It is the fruit of weakness in a man, his very envy betrayeth his thoughts, that he thinks others are above him. Austin observeth this envy in children, as one of the first sins they are actually guilty of: Vidi ego zelantem parvulum, (saith he) he took notice, that the child sucking, would envy another at the same breast. And that it argueth sillyness, doth appear in this, There is no inordinate ●ffection, but men will sometimes confess it, only no man will ever acknowledge he envieth another, he will confess he fears another, he will acknowledge he doth not love another, but seldom that he envieth such a man, because this denoteth a thought, that such a man is Superior to him, and that is against the natural pride in every man.  
Secondly, Those are subject to this sin of envy, who are in a similitude of condition, estate, trad, or profession, or where there is any competition for one thing, and both cannot have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One tradesman envieth another of the same trade, or profit; thus one Scholar, one Gentleman, one Favourite another, one Copartner in Government another. The reason why Lycinius grew so desperately mad against the Christians, whom he had formerly defended, was, because Christians in their meetings, prayed for Constantine and not him; the ground of Saul's envy and hatred to David, was because the women sang, Saul slew his thousands, and David his ten thousands. Phil. 1.19. Some preach Christ out of envy, These were teachers, that out of envy to Paul, who had all the glory, took the occasion, now he was imprisoned, and could not preach to set forth Christ; and they thought Paul like themselves, ambitious of glory, and esteem, and therefore that this would grieve and vex Paul; but such was his grace, that he could rejoice in it.  
Thirdly, Such are subject to Envy, who because they cannot abide the good of others, they therefore study all the ways to disparage, and obscure the name, and excellency of such: If they have any failings, if there be any weaknesses, they rake in them, talk of them, neglecting the good, as the Kite that flieth over the pleasant meadows, and delights upon the dunghills, and Carrion; therefore an envious man discovers himself by his talk, his words; though such a man hath never so much worth, and excellency, in him, yet that he will never mention; or if he do, it's only craftily, that others may not think, he doth it out of envy. Thus where charity covereth a multitude of sin, envy covereth a multitude of graces.  
Use 1. Of all envyings, take heed of that which is against men, because they are godly, because they live more holily than thou dost, their lives condemn thy life, their purity thy uncleanness, their pure worship of God thy superstition; and this makes the● as full of poison, as a Serpent. Oh if there were an opportunity! Never did Paul once, or Bonner, or any persecuter, more greedily destroy those that fear God, than thou couldst! Never comfort thyself, that thou dost not envy, or hate them for their godliness, but thou condemnest them for this fault, and that fault! for the Pharisees that were so moved with envy against Christ, they said, it was not for his good works, they pretended he spoke blasphemy, he broke the Sabbath, you see they had religious pretexts. Take heed of this sin, that bordereth so near upon the unpardonable sin! it's too rife, it's too common amongst men: if God give thee not grace to be godly thyself, if God give thee not a heart to be holy, yet let not the Devil so far fill thy heart, as to make thee envy, rage, and blaspheme, at godliness in other. Oh there is a great deal of difference between that sinner, whom carnal pleasures or love to the world doth keep from godliness! and that sinner whom envy and a secret rancour against godliness, makes keep off from the practice of it!  
Use. 2. You that are godly especially, take heed of this: How contrary is this spirit of envy, to that love Christ hath put into you? He prayed most earnestly, as the great thing before his death, that the godly might be one, How then comes envyings, and bitter thoughts among you? you that ought to have one heart, one mind, yea to lay down your lives for one another: How comes this devilish sin to be in you? How come doves to have gall? Christ that thought it no robbery to be equal to God, yet became in the form of a contemptible man, for the godlyes sake; and hast thou so much glory, or honour, to deny thyself in, as he had? Grudge not one against another, or sigh not, as the Greek is; no godly man, should have the least bitterness, or inward sighs, and discontentedness against another, Jam 5 9  
Let us in the next place, consider the aggravation of this sin, and howsoever the heathenish Poets, have described it in such an ugly, loathsome, 
The Aggravations of Envy.  and deformed shape, that all may see the unloveliness of it; yet they being matter only of fancy, and witty invention, we shall draw the portraiture of it from the Word of God, which is a two-edged sword, and every arrow from this quiver, may justly strike to the heart of it.  
First, The wickedness of this sin, may be excellently illustrated by that admirable good it is opposite to; for this is a rule, That privation is the worst, whose habit is the best, that is the greatest evil, which is opposite to the greatest good: Now there is a threefold good that envy doth oppose, as fire water, and darkness light. 1. The infinite goodness in God. 2. The inestimable goodness in Christ. 3. The admirable goodness, in the grace of love, or charity: So that if you would know, how great an evil envy is, say, it is as great an evil, as God is good, as Christ is good; it opposeth God's goodness, so that phrase implieth, Is thy eye evil, because God is good? Mat. 20 15. that is not intensively, but privatively, for envy doth take God and Christ from me, my neighbour from me, and myself from myself; it maketh God's goodness, and thy neighbour's goodness, to be his evil who envieth; this bitterness upon thy heart, is because God is such a fountain of goodness, that he communicates his mercies freely: Were envy able to fall upon that pure, and spotless Majesty of God, he would not have created the world, nor made such glorious Angels, nor give such excellent perfections to some in the world? for many times God loseth his glory by this means, when they do not praise him, but dishonour him: yet for all this, behold the goodness of God, that doth so liberally diffuse itself, though his glory be obscured thereby. Oh! if it lay in an envious man, to make men great, or admired, or despicable, and contemptible, how quickly would he make the world a poor Hospital, that he might have all the glory! Behold then, the venomous poison of this sin of envy, which doth grudge, and repine, at the glorious Attribute of God, his bounty, and liberality; that which David is so ravished with himself, and calls upon Angels, and other creatures, to praise God for, viz. His mercy which endureth for ever, this the envious man is vexed at. There was a seed of this bitter wormwood in Jonah, how discontented, and grieved was he, that God did not destroy that populous City of Ninev●h, on a sudden, and how patiently did God expostulate with him, and confute him by his own Gourd, that he was troubled at, because consumed by a worm on a sudden? Jon. 4.10. Oh if an envious man would think, thus would I have God no better to me, then to such an one! Should I be willing, to have the Lord deal with me, as I desire to others? this might change him. It's related of Nero, an envious, cruel man, That he would sometimes bewail, there were none of those terrible judgements in his time, as in former ages; That there were no sudden earthquakes, no violent plagues, and such sore demonstrations of God's wrath: well might be called clay, and blood mingled together.  
2. It opposeth that admirable goodness in Christ: Oh come with admiration, and read, and consider, the life of Christ, and his death, and you will see, envy is as direct contrary to him, as the Serpent to the Dove! Consider what he was, and yet how debasing himself for our sakes; He thought it no robbery to be equal with God, Phil. 2. for it was his due, being of the same essence with him, so that he might always have declared that infinite Majesty: but he willingly doth obscure this Sun in a cloud, this Divinity in a vail of flesh; and when he doth not take the nature of Angels, but man, even than he doth act the condition of the great, and mighty, and honoured men of the world, but of the most contemptible, a worm, and no man; yea see how good to us, to those that hated him, envied him; how destitute of a place to lay his head in; that supported all the world by his power, at his death how abused, scorned, reproached, and handled in the most ignominious, and scurrilous manner. Oh admire all this, you that hear and believe! Had there been any gall in this Dove, any envy in Christ, would he have emptied himself, thus to make thee full? Would he have become poor, to make thee rich? Oh than if envy at any time stir in thy heart, say, Did Christ do thus? Was he of this temper? and it must need fill thee with confusion.  
3. The grace of love and charity is often prayed for, and that by Christ himself, that his people▪ might have it; he prayeth for nothing so earnestly as that. It is made the sign and symptom of Christ's Disciples, not by miracles, not by prophecies, but by love, shall all men know Christ's Disciples. It is a duty enjoined also; for faith hath the preeminence in the upper region of justification, so love in the lower of sanctification; now the nature of the grace of love, is to have idem velle, and idem nolle, to make all good things, and all bad things common: yea the soul of the lover, is not where it animateth, so much as where it loveth; Love seeketh not her own, love envieth not, love is not puffed up, 1 Cor. 13.4, 5. Oh then, if as in the Temple, every thing was covered with gold, so among Christians, every word, and action, should be covered with love: Let all your things be done with charity, 1 Cor. 16.14. Then what a damnable sin is envy, which breaks these silken cords? when these hellish motions of envy stir in thee, cry out for the Spirit of love; Oh say this is none of Christ's Spirit, this is not a Gospel Spirit! As love is the fullfilling of the law, so envy is the dissolution of it, and as Moses, and the Prophets, hang upon love, so they do all fall to the ground, where envy is; if then there were but these three objects to look on, God, Christ, and Charity, it might make a man to abhor, to take this toad of envy in his breast. But  
Secondly, There is still further abomination in this sin; for it's the very lively image of the Devil. There is nothing so like the Devil, as an envious man, with his horns to push at every one, and his cloven foot to make divisions, and wranglings: This you heard, this wisdom, viz. whereby men make strifes, and envyings, is said to be devilish, Jam. 3.15. Oh then! What accord hath Christ with Belial? Why art not thou ashamed to look God, or good men in the face, that hast this devilish temper in thee? As the Bafilisk doth so hate man, that they say, he will take the very picture of him, if he can: Thus the envy and malice of the Devil, is so great against God, that because he cannot vent himself upon God, therefore he doth upon man, made after God's image, and although it be no profit to him, yea an increase of his torment, to tempt man to sin, and to damn him, yet he delights to do it: Other sins of Drunkeness, and Uncleanness, turn men into Beasts, but this of envy, doth into Devils, insomuch that an envious man, in the constant full power of it (I speak not of motions, and temptations,) is farther off from godliness, than a beastly profane man.  
Thirdly, This sin of Envy, is a mother-sinne, a fountaine-sinne. There is no wickedness in the world, but this sin will conceive it, and bring it forth: Through envy, they stoned Paul, through envy, they murdered Christ; all the persecutors of Christians, did burn with envy themselves, before they burned the Martyrs at the stake. Hence Jam. 4.5. the Apostle allegeth that place, The spirit within us lusteth to envy, aiming at that, Gen. 6.5. The imagination of the thoughts of the heart are only evil, and that continually; Now he nameth not the general, but particularizeth in envy, as that which is the chief cause of many sins; For where envying and strife is, there is confusion, and every evil work Jam 3 16. Nay not only personal, private evils are in the womb of this, but all public miseries commonly begin from this spark of envy. A Commonwealth is made a field of blood, through the envy of ambitious men; the Church is cut inpeices like the Levites wife, through envy of ecclesiastical persons, insomuch that we may say, all Kingdoms and Churches in some respects, have died of this disease: this hath cut all the nerves, whereby any society is compacted together. Oh therefore pray we, that God would have out this incendiary, and Boutefeu from all Churches and States! The Devil is called the enemy, Mat. 13.15. and therefore the envious one, that came and sowed tares; so that all the tares of discord, dissensions and different opinions, are sowed by the envious one, that grudgeth at our peace and unity.  
Fourthly, This sin is a just torment to him that commits it. When a sin is a sin, and a punishment, it's the more deadly sin; now this of envy, it's a very gibbett, a very rack to him that is moved with it, he is like one possessed with the Devil, that formeth that is thrown into fire and water, his heart is a very hell, he hath a torturing within him, as if so many Devils were pulling of him. The Heathen observed it saying, That the greatest Tyrants that ever were, never found out a greater torment. And certainly if the motions and stir of envy in the godly, be like so many Scorpions stings in them, what are they to wicked men, where envy is in its full power.  
Fifthly, This sin of Envy doth deprive Christians of all exercise and comfort of common graces. The people of God are as building and lively stones compacted together: at the first beginning of the Gospel they were with one heart, and one mind. The duties of communion and relation to one another, are frequently spoken of, such as exhorting one another, reproving, comforting, whetting, and encouraging one another; compared therefore to members of the body, all which have need of another. Now if one member should envy the good of another, how quickly would the whole be consumed? Thou hast faith to help another's unbelief, thou art strong to support the weak, thou art quick to raise up him that is du●l, grace is not only for thyself but to profit others with, as coals of fire together do inflame one another. Now envy that sets all at distance, obstructeth the nourishment that is to go to every part, and instead of helping and drawing out another's graces, it draweth out their corruptions: this makes strangeness, suspicions, uncharitable censures, so that Lambs become Tigers to one another, and Myrtle-trees Brambles.  
Lastly, It's a tenacious inbred sin. You see even in the regenerate, these sparks of Hell are alive: These worms will breed in the sweetest Roses: These moths in the finest Garments. So that the more contumacious and inherent this sin is, the greater cause to be afraid of it.  

Remedies against Envy.  Well, If it be so dangerous a sin, what Remedies may be used against it? If this Viper will stick on us, how may we (at least) order it, so that it shall not stay on, so as to make us fall down dead by the poison of it. And  
First, Turn Envy into Pity; and this is an excellent cure. Nothing breaketh Envy, so soon as Pity. Now their is no good thou enviest at in others, but it affords meditation of Pity and Prayer for them that have it, rather than Envy. For if they be wicked men, whose prosperity thou enviest, David tells you, they stand in slippery places, and they are fatted to destruction. Does any envy the Garlands and Crowns that were put on Beasts, when they went to be sacrificed? The godly, who are so apt to look with an ill eye, at the great abundance, success, and outward happiness of wicked men, should remember this; Their great Honours, are but like oil poured into the fire, to make it burn hotter. And if he be godly that hath outward mercies, than he hath the greater account to give: He hath received more Talents, and so greater increase is expected. So that he is more to be prayed for: He having a greater Treasure, is more obnoxious to theifts and dangers.  
Secondly, Consider That if instead of Envy, thou wouldst bless and praise God for the Gifts and Graces bestowed upon others, they would thereby be made thine. When thou canst glorify God for the great abilities given to others, and rejoice in the success they have; though thy glory be obscured, this makes it accountable to thee. For as he that wils, and consents, and delights in other men's wickedness, makes theirs his, so it is in good things.  
Lastly, Be contented with thy condition. Envy commonly comes from discontent at what is ours. If therefore thou canst bless and praise God with joyfulness of heart, for what thou hast, this will kill that snake of Envy in thy breast.  
But thou mayst say, How shall I know a just zeal against others, especially when they have applause and followers in the world, (though in an evil way,) from Envy? 
A Case resolved.  For this may seem very hard.  
As for Instances: Numb. 11. There some prophesied as well as Moses, and others envied it for Moses his sake: They would have him have all the glory: For which they were blamed. Yet when Corah and his company, said Moses and Aaron took too much upon them; and that all the people of God were holy as well as they; Moses was enraged against them: Not from Envy, but Zeal.  
In the New Testament. The Pharisees were hot against Christ, because all the people followed him: And it's plain, Envy moved them. Yet there were false Apostles, that led captive silly women, and had many followers. Now Paul is severe against them; and it is not Envy, but Zeal. Thus the Ministers of God, may preach against false Teachers that have many followers, and yet it be no Envy.  

The difference between Envy and zeal.  Now (I may afterwards be larger upon this, when I come to speak of the particular Factions in this Church;) only the difference briefly between Envy and Zeal, may be  
First, In the matter. They are affected in a good thing, the cause of God: The others, many times in a false thing.  
Secondly, True Zeal seeketh to gain followers, and esteem not for themselves, but to present them to Christ.  
Thirdly, True Zeal can reign in debasements, and though they be accounted as nothing, if the Work of God go on. So cannot Envy.  
Use. To abandon this red Dragan from your societies. Let not Envy enter into your Families. Let Envy be no more between neighbours; especially, that is most horrible, when a rich man shall Envy a poor man, if he get any thing. Oh fear, lest God bring such desolating judgements, that this shall be nothing but object of pity and woe!  
For whereas there is among you Strife.  
We are come to the second sign specified. This thorn argued them to be brambles, not figs: In a great measure carnal, not spiritual. This sin (we told you) might be considered as a further degree of evil, than the former. Envy was a bitter affection in the heart: Strife comes to words, and many actions of enmity and malice. Now there could not be a greater reproach and uncomeliness, then to see those that were Brethren by Profession, and Christianity, to have that brand upon them, which Paul gives to others: Hating and hated of one another. If the Psalmist in vehement affection cried out, How good and comely a thing is it, to see Brethren live together in Unity? Psal. 133.1, 2. comparing it to that precious ointment poured upon Aaron's head: On the contrary; How bitter and woeful a thing is it, to see those that are called Christians, through malice, uncharitableness, and contentions, made so many Tigers to one another? Observe  
That Strifes, and quarrelling Contentions amongst Christians, 
Observe.  argue them to be so far Carnal.  
It's not from God, nor his Spirit; It's not from Christ and his Word, 
Of strife and contention.  that they are given to such froward, malicious, and turbulent dispositions. This Doctrine hath its great use. For what inward rank or hath neighbour to neighbour? What detraction and backbitings have men one of another? Insomuch, as humanity, which hath been taken for courtesy, kindness and civility, may be put for malice, hatred, and all violent unjust dealings one with another.  
For opening this Point. Consider,  
First, That the true ground of all Love and Peace, all Concord and Agreement, 
Godliness the only motive of love and agreement.  can only be upon a Motive of Godliness and honesty. Only godly men can truly love one another, because the Motive of it, is the Image of God: The cause of it, is God's command: And the end of it, is to do good temporal and spiritual, to one another. Hence this is called love in the Faith, Tit. 3.15. and in the Spirit, Col. 1.8. And therefore, if the people of God at any time quarrel, and strive one with another; there is so much manifestation, that their love was not because they were godly, but for other ends. For if so, then because they are the Children of God still, they are such as have grace. They are such as God hath cast his love upon, therefore thou darest not but love them still. How darest thou but be reconciled with him, to whom God the Father through Christ, is reconciled? The Apostle doth very frequently urge this duty of love, and that without dissimulation; knowing the corruptions and falsehood, that would be even in the godly, did they not take heed. But as for the wicked, the very Heathen said, Amicitia nisi inter bonus esse non potest: Friendship can only be upon grounds of goodness and honesty. Therefore if you see any man agree upon evil grounds, because others are wicked like themselves, or for matter of profit, or matter of pleasure; here is no sure Concord, But are as dogs, playing together in the room, while bones are cast amongst, 
The agreement among the ungodly.  and then they snarl and fight with one another. Take all the wicked men that are, though they are never so great, yet matter of pleasure or profit, will presently divide them. So that it's no wonder, if Herod and Pilate cannot agree, unless it be against Christ. Wicked men never join together, unless it be to oppose godliness.  

A twofold striving. I. Good.  In the second place, take notice there is a twofold Striving or Contention.  
First, That which is good and laudable. Thus Judas commands to contend for the Faith once delivered; To be in an agony for it, vers. 4. And we must in our places strive, and ever zealously quarrel with wicked men, for the honour and glory of God. Now though this Contention and Striving be not intended here, yet I shall speak a little to it in the close, because there are those who account all zeal and fervency for God, to be quarrelling and making tumults: As Jer. 15.10. Woe is me that my mother bear me, because I am a man of contention. Why so? He reproved them for their sins: He spoke contrary to their carnal humours, and thereupon he was thought to be the only troubler of the Kingdom. But  

II. Ungodly, and that about a twofold object. 1. Civil.  Secondly, Their is a sinful and ungodly Striving. And that may be about a twofold Object. Either in Civil worldly things, quarrelling and wrangling about them, or in Religious matters. Their is a desire in some, to be cavilling against the Truth, and to be gainsaying those Duties that are commanded; or needlessly striving with idle Disputes, that make not for godliness: Of which the Apostle speaketh fully, Tit. 3.7. A great disease in these times.  
Now le's briefly speak to both these. And we will  

The cause of sinful strife and contention.  First, Show the Sinfulness of the Causes.  
Secondly, The Effects wherein they manifest themselves. And  
Thirdly, The Aggravation of the sin.  
The Cause in the general, is, That bitter poisonous fountain of corruption within every man. Man by nature, is a Spider, a Toad: He can spit nothing but venom. He is a bramble that tears every one that cometh near him. Thus Gal. 5. strifes and Contentions are made the manifest works of the flesh. It's not a doubtful or an hard matter, to determine whence they come. All thy jangleings, clamours, and evil speakings, they come from that gall and wormwood in thee. James 4.1. Whence come wars and fightings? He calls that strife amongst them a War. Do they not come from the lusts that war in your members? See here; There is no man striveth, and brawleth with another, but he hath a lust in his heart, which striveth and fighteth against his soul. Thou seekest to be wronged, to undo another, but that anger in thy heart, will undo and damn thy own soul.  
But the Particular Lusts, are,  
1. Pride. Where pride is, there is Contention, Prov. 13.10. A proud man, he cannot but strive, no more than fire cannot but set all on a flame, where it is. All the Divisions and Troubles that are, either public or private, come from Pride. Every man would have his will to be done: Whereas humility and lowlimindedness, that keeps all in peace and quietness. The Chimney that is higher than other parts of the house, puts out all the smoke and dark vapours; and those sometimes that would exalt themselves above others, they must needs evaporate their loathsome stomach against others.  
2. Ambition and vain glory; Which comes near to Pride. When men are ambitious for great earthly power, or the high places in the Church, this maketh many quarrels. Absolom's ambition for the Kingdom, what a terrible shake did it make in Israel? This ambition is an huge Whale, that quickly will swallow up all the good and welfare of others; and it's no less dangerous in the Church. Have not the Divisions thereof, been through the ambition and vainglory of some, who have inordinately loved applaus, and many followers? This hath always been like a Sword in the side of the Church, that hath brought out both blood and water.  
3. Malicious froward dispositions. There are some of that rancorous, turbulent natures, that they cannot be quiet, but in the disturbing of others: Salamanders that can live no where, but in the fire; never at rest, but when they are in brawlings or contentions, that have not only their tongues, as James saith, but their hearts also set on fire from hell, Jam. 3.6. As these are dangerous persons in a Kingdom, for they do to it, as the Devil to the possessed body, throw it sometimes in the water, and sometimes in the fire; so they are also in Families, and in Towns. These are cursed men. For as Peacemakers are blessed, so strife-makers, and quarrel makers are cursed men.  
4. Covetousness and sinful love to the things of the world, that makes men quarrel and brawl. So that some say, those two Pronouns Meum and Tuum make all the strife that is in the world; an unjust covetous desire to have more than is thy own, or lusting after other men's, or discontent at thy own condition This makes thee fill the world with quarrels.  
Lastly, Impatience, when men know not how with patience and godly wisdom to pass by many injuries and wrongs. The Scripture bids us overcome evil with good; and if a man strike on one cheek to turn another, Luke 6.29. He doth not there forbid a lawful resistance of evil before a Magistrate, or a defence of his right, but all private revenge, and impatience of spirit, whereby we are ready to resolve, As he hath done to me, I will do to him; Oh no! Christ teacheth us a spirit of meekness, of patience, to pray for those that persecute and hate us.  
Now the sinful Effects, first, Of striving about worldly things, is discovered, 
The effects of sinful strife and contention about worldly things.   
1. In passionate and railing speeches; Let all clamour and evil speaking be laid aside, Ephes. 4.31. Mat. 5.22. Whosoever is angry with his brother, calling him fool, is in danger of hell fire. Little do you think of this, whose mouths are as loathsome as open sepulchers: Oh the names and foul language, that that mad rage makes thee cast upon others! Whereas the Angel did not give the Devil railing accusations; Those foul mouths, they argue a foul heart; that black tongue of thine will at last be punished with black darkness in hell without repentance.  
2. It's seen in backbiting, slandering, inventing of lies against others, whispering, and secretly reproaching of others, where they are not present to justify themselves. These sins should not be named among Christians: but now men are not only wolves, but Devils to men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falsely slandering, and traducing others. To be a backbiter is reckoned up in the Catalogue of the great sins, the Heathens were guilty of, Rom. 1. and Psal. 15.3. is made the character of one, Who shall no● ascend unto God's holy hill. Thou hast a Devil in thy tongue, and the other hath in his ear, to whom thou spreadest these slanders. Thus Christ himself, How was he slandered? And Paul. Whereas the dogs with their tongues did lick Lazarus sores whole, thou dost with thy tongue make the whole places sore; But consider that Psalm of Doeg, a small mischievous slanderer, What shall be given unto thee, O thou lying tongue? Coals of fire, Psal. 120 5 Fire is thy sin, and fire will be thy punishment.  
3. A delight to go to Law, and to implead others at the Courts of Judicature. The Corinthians strifes did break out in this manner, 1 Cor. 6. They went to Law with one another, Why do ye not rather suffer wrong, saith he? Now it's true, the Apostle doth not there prohibit all kind of going to Law for our own, but the readiness of heart thereunto, and the scandal of going before Heathens, and their want of preparation of heart to suffer wrong, rather than to go to that extremity; they did not try all other ways of reconceliation first. And is not brawling and squabbling the very trade, the meat and drink of many quarrelling people? They will go to Law presently. Indeed the Prophet saith, To the Law, to the testimony; but that Law would quickly moderate this. Thou wilt go to Law whatsoever it cost thee, what if it cost thee thy soul, thy salvation, as it may do by thy anger, malice, revenge and impatience therein?  
Lastly, This civil or uncivil contention, rather is seen in the procuring of all that hurt and mischief to others we can, either in Name or Estate. So that whereas the command is, to procure all good, thou art ready to do all mischief to thy neighbour. We might think these things need to be preached only to Jews, and Turks, to Cannibals or such savage men; but even Christians are turned such horses and mules, that they need this bit to be put in their mouths. So that you see, this strife is in tongue and hand; and if the tongue hath a world of evil, how much evil than is there, when tongue, and hand, and heart are all full?  

The effects of sinful strife about religious matters.  As for striving in religious matters, that is seen two ways:  
1. When men are given to cavil and contradict the truth, though never so evidently discovered, especially because of the purity of it, because it convinceth and arraigneth thy lusts, greatly condemning them. Thus the Pharisees were frowardly bend to oppose Christ; insomuch that when they were silenced, and had nothing to say, they did as the Devil to him, Depart for a season, and afterwards came to tempt him again. Take heed of such a froward disposition, it's far from the nature of Christ's Sheep, which hear his voice, and follow him.  
2. When men dote about Questions and Disputes, that have no profit, or if profit, yet attend not to them in their place. The Apostle condemneth this doting and striving about words; and for this reason, Because they profit not, Tit. 3.9. A man with needless disputes, is like a field that beareth nothing but briars and thorns. There came a man to ask Christ, Whether many should be saved? Our Saviour doth not answer the Question directly, but bids him, Strive to enter in at the strait gate, Luke 13.23. thereby rebuking his curiosity. And Zuinglius did truly observe and complain, That men seldom came from religious disputes more crucified▪ and more heavenly.  

The aggravations of this sin  I intent to spend but one Sermon on this Subject, and therefore I must heap many things together; I come to the Aggravation of this sin of Contention.  
1. This striving temper is directly opposite to many commands, that vehemently press love, brotherly kindness, peaceableness. As much as lieth in you, have peace with all men, Rom. 12.18. Be affable, be courteous, 1 Pet. 3.8. Thus you see, as Christ himself did not strive or lift up his voice in the street, but lived meekly, peaceably; so ought we.  
2. These strifes and quarrelings make all our prayers and Religion in vain. God heareth no prayer from that man, who is in anger and malice with others, Forgive us our sins, as we forgive others. Yea, if a man have brought his gift to the altar, and remember such a man hath aught against him, he must leave that, and be reconciled, Mat. 5.24. Oh how could contentions and quarrels be thus among you, if this were thought on.  
3. The relation we are in, commands peace and unity. There is one God, one Christ, one Spirit, one Baptism, Eph. 4.5. Why fall ye out seeing ye are Brethren: so that Christianity is reproached, when you seek to devour one another; it is an argument the faith of Christ never had any power over thee.  
As for the good Contention, I mentioned, that is, When men strive and contend for the truths of God, for his honour and glory, when he is zealous to reprove and punish sin. There are many men that call this Contention, and this they condemn for turbulence; as Ahab called Elijah, the troubler of Israel, because he rebuked him, and Jezabel, for their cruelty and injustice. And thus Jeremiah, you heard, was accounted a man of strife, that set all together by the ears. Now this striving for God against the sins, against the humours of men cannot be omitted without great sacrilege. And if the suppressing of sin in an orderly way, make any strife, it's thy fault, not his that is zealous. Christ himself came to set father against son, and a man's enemies in his own house against him; but this was not the fault of Christ's Doctrine, but of their corruption. And further, This striving and trouble will work a good effect. The Angel that came down with healing, moved and troubled the water, but that was for good. So the Physician he stirreth the humours, he puts into great pain and sickness for a while, but this is the way to health. It's good to be troublesome to the sins of men; and better be a man of strifes, in this sense, then preach peace to sinners.  
Use of Admonition, To lay aside all those malicious revengeful actions one towards another. These times of war have especially wrought such bitter enmity against one another, that this generation will not quiet it, unless grace overcome. Take the Apostles Rule, Let nothing be done through contention, and pride, and covetousness, or impatience; and than what calmness and quietness will there be? As he said of Physicians, Quot funera, tot opprobria, so many funerals, so many reproaches to them. And certainly, so many branglings, so many Law suits, so many reproaches to the Gospel of peace, to Christ the Prince of peace, to the Officers in the Church, the Ministers of peace. I speak not of necessary defensive Lawsuits, to which men are unwillingly haled having used all other means before, but that proneness and impatiency that is in men. Oh be not thus Tigers and Savages one to another! Thou that dealest in anger, how dost thou expect God's love? Thou that wilt not be pacified, but breathest revenge, how shall God spare thee?  
Whereas there is divisions amongst you.  
We are now upon the third and last sin enumerated, 
Of Schisms and Divisions.  as an argument of their carnal estate. The worst wine, or rather vinegar, is left to the last. Divisions. Some render it factions; it addeth to the wickedness of the former, that by this envying and strife men are divided into several parties. They imbody themselves in several factions, to the destruction of the whole. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same word (Gal. 5.) is translated Seditions. There are three Greek words in the Scripture, which express Factions or Divisions. That in the Text, when men divide themselves into parties, in a sinful and inordinate way; otherwise to divide from wickedness, and from the general impieties and errors of the world, is no faction, though the world be apt to call godly men factious; so that not the mere division, but the cause and the ground is to be considered. For as all punishment and constant sufferings for a point in Religion, doth not make a Martyr; so neither division or opposing in a lawful way of a multitude, when erring, is a faction. The Christians were charged by the Heathens for making factions. To this Tertullian answered, (Apolog.) Quandò boni coeunt non est factio, sed curia dicenda.  
The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 1 Cor. 11. a metaphor from cloth, or the body, when one part is rend from the other. As Austin thought it a very difficult thing to define what heresy was; so it is also what Schism is. This is certain, it's a breach of that love and union which ought to be among Christians.  
3. There is Heresy, or a Sect▪ which is more than a Schism, especially as Ecclesiastical use hath made it. And although it was at first used for a mere opinion, or way, without any evil sense; as when Tully said, Cato in ea fuit haeresi; and some say it is so used in the Acts of the Apostles; but in the Epistles it is always used in a bad sense.  
I shall not trouble you with what learned men say in the Explication of these words; This is enough, That the Scripture condemneth them as great sins. They come from a bitter root; Christ nor his Church do not own such things. Observe,  

Observe.  That Divisions and Factions do quickly creep into the best and purest Churches.  
This Church of Corinth was a Garden planted by Paul, and notwithstanding all his care, his constant inspection, yet these weeds grow up in it. In the Parable, when the good seed was sown, the Devil came and sowed his tares, while men slept, Matth. 13. But here, while the Officers were awake and diligent yet these tares grow up.  
To open this point, I shall but give you drops out of the Ocean of this matter. It's a subject to be handled with tears; only the Scripture gives cordials, that the godly should not sink under it.  

Divisions divided.  First, Let us divide, (for Logical divisions are good to teach and instruct, though Church divisions are not) and then show wherein the Nature of a division, or faction lieth. Then the Reasons, why such things will be. Divisions or Factions may be either,  

1. Civil.  1. Civil, or Ecclesiastical. Civil, are all those rents and ruptures that are made by the lusts of men in a Commonwealth. Thus Jeroboam made a division, he rend ten Tribes from the other two, and made a distinct Kingdom; and which, would make one wonder, but that God had foretold it, those ten Tribes never reunited again, that breach was never made up. These Civil seditions are sad Prognostics of the destruction of those places where they are, as the renting of the Temple, was a Prognostic of the abolition of all the Jewish worship. Aristotle giving several differences between Monarchy and Tyranny, reckons this for one, That tyranny makes and foments factions, nourisheth divisions, that so while people have a mutual hatred against, and diffidence one in another, that reigneth the more securely, according to that Rule, Divide & impera. But this is wicked policy. Our Saviour calls those blessed, that are peacemakers; and they who endeavour to make all the godly as one man, do instrumentally accomplish Christ's prayer for this thing. It was horrible wickedness in Ahitophel, to persuade Absolom to go into his father's Concubines, thinking thereby to make a perpetual irreconcilablenesse These are not the Scripture-rules of State government.  

2. Ecclesiastical.  The other Divisions are in the Church; and they are o● two sorts, either when different Doctrines, and Opinions are maintained, and these are called Heresies: Or when there is a soundness of Doctrine, yet men break the bonds of love, and live in malice, frowardness and uncharitableness, and this is called Schism. Now all these kinds of divisions are very sad and dangerous things. And when God speaks of the destruction of a people, Zech. 10.11, 13. its excellently described of breaking two staffs, the one called beauty, the other bonds, that is, as some expound it, their unity and their order.  
2. Factions or Divisions are either Personal, between godly men particularly, or more public between Societies and Societies, Churches and Churches. Between Persons: Thus Paul and Barnabas, they were in a bitter dissension one with another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 15.39. and that about the companion they should take. So Paul and Peter; Paul reproved Peter, and withstood him to the face, Gal. 1. Or more public. Thus many Jews that believed, raised great dissensions about Circumcision, and the retaining of the customs of the Law. What sad divisions did that dispute make? In Antiquity the like might be showed. Epiphanius and Chrysostom were at extreme variance one with another, and both orthodox. Several days before the famous Council of Nice was gathered, those many hundred Bishops that were assembled together were spent in libelling and in accusations of one another, till Constantine took all the papers and burned them. We might tell you of the other great Council of Constantinople against Nestorius, with what factions, carnal policies, and sinful animosities, Nestorius and his party did strive against the Orthodox. But of this enough. We see how prone these worms are to breed in the sweetest roses: Satan is busy in this way; God put enmity between the Serpent and the woman's seed, and he labours to put enmity between the woman's seed among themselves Now let all these divisions be what they will, public or personal, Civil or Religious, they come from sin, and tend to confusion. Now God he is the God of order and of peace, not of confusion, 1 Cor. 14.33.  
In the next place, What makes division or faction? 
What it is that goes to the making of division or faction  And  
1. That is, when men promote any false or wicked way against truth and godliness. We see all parties brand one another with divisions and factions. The Papist calls the Protestant a Sectary, and that though a Metropolitan; and saith, The leaving of their Church, that had so much Antiquity and Universality, was a schism. The Metropolitan he maketh all those guilty of schism, whether Bishops or Presbyters, that recede from obedience to him, as appear in a late Book. (Hammond of Schism.) But it's not the calling, or the branding of any with the name of schism, that makes the thing so; but you must consider the cause and the matter. If Elijah, and some few with him, will not bow their knees to Baal, nor will not go with the multitude of Idolaters, this is no sinful division or faction. When Arianisme like a deluge did overflow the Church, the Orthodox, who were called Eustathiani, from Eustathius (the Precedent in the Council of Nice, and a valiant Champion for the Truth) had their private and secret meetings, not daring to communicate in the public worship with the Arians, yet no sound man in judgement will brand these with schism. If the people of God come out from Babylon, and separate from their uncleannesses, this is no schism or faction, but a duty, God commanded them. So that before we charge any with this crime, we must always consider, the Cause and the Matter, who hath the truth, who hath God's Cause, otherwise men are heretics and schismatics to one another, and so they judge by partiality, not by the Rule. Neither is it enough for men to say, they have Scripture, or to allege Scripture, for that may be wrested to their destruction, but the true sense and meaning of it, which is attained by those that walk humbly in God's way, and use those means God hath appointed in his Church. If therefore a man plead against the Idolatries, the impieties and falsehoods of other men; This is no faction; if so, Paul himself, who condemneth these, had been the most factious man in the world; For who more zealous than he in Christ's way against the superstitious Pharisees, and those who pleaded the Law for Justification?  
Secondly, Faction and division is seen, when though the matter be true, or good they strive for, yet they do it not in a godly orderly way. He that striveth is not crowned unless he strive lawfully, 2 Tim. 2.5. A good intention, even in a good matter without good order, is not warrantable. The Disciples that would have fire come down from Heaven, knew not what spirit they were of. Vzzahs' sudden punishment for the touching of the Ark, should make us look not only to a duty, but to the order of a duty. The Apostle layeth down this injunction, We must not do evil that good may come on it, Rom. 3.8. And he saith of those teachers, that would make such constructions from his Doctrine, That their damnation was just. The Apostle by the similitude of members in the body, doth show, how every member should keep to his own office.  
A third thing in Division is, When men do not keep to their proper places, to their Offices. If the foot will be the eye; if the hand will be the head; here is a monster, not a comely body. The Apostle Paul is very large in this, and oh that this age would observe it! To teach every member in the body to keep to its own Office, and to its own Calling, not to take one another's operations, but to convey their mutual nourishment one to another in their proper way. In what a blessed Unity, and comely Order would the Church of God be, if every member would do its proper work? The Apostle calling so much for humility and modesty, and not to think of ourselves above what we ought to do, foresaw how hard a matter it would be for Christians to keep up Unity and Concord among themselves.  
Fourthly, Thus it's division and faction, when the affections and passions of men are scured and embittered with any carnal distempers; so that this sin doth affect the heart and spirit of a man, and then it breaks out into actions. Though men should be in a good way, and are for the truth and glory of God, yet if they do this in anger, and passion, and frowardness of heart, here is a sinful division upon them, though for the matter and way itself they be right: God's righteousness and truth needeth not our passions. So that all these, or any of these, is enough to make the divisions in the Text here forbidden.  

The causes of Divisions.  In the next place, What are the Causes, that make these the efficient cause●?  
First, The ignorance of men, as long as men, know but in part, have not perfection in the understanding; and this breedeth difference of opinions, and difference of opinions, difference of affections. The Apostle chargeth the wresting of the Scripture to men's destruction, upon their ignorance. In which Epistle are many things hard to be understood, which the ignorant or unlearned wrist, 2 Pet. 3.16. Thus our Saviour told them, They erred about the resurrection, because they knew not the Scripture, Mat. 2.29. So that those who have but a slighty, flatry-knowledge in matters of Religion, they presently run into ways of division. These are children easily seduced.  
Secondly, Self-confidence and arrogancy. When men think those abilities, or that worth is in them, which indeed is not. This makes them bold, and distracting of the Church. Thus Corah, Dathan and Abiram, they said, Num. 16.3. All the Congregation is holy; They thought there was as much in every person, as in the Priests whom God had set apart for that office. Oh what an excellent pattern is that to all, which David giveth! O Lord, I have not lifted up myself too high, or, to things above me! Psal. 131.1. It was an excellent speech of Ambrose, Heretics with Scripture are like David in Saul's armour, they are too heavy, too weighty for them; in stead of defending themselves, they are wounded with it. Hence the Apostle commands us, not to mind high things, Rom. 12.16. viz. which are above our power or capacity. We are all to grow in knowledge, and mind the things of Religion, but still we must be sensible of our own weaknesses. If any man think he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh it's a dangerous thing, when a man that is weak doth not know his weakness, but thinketh he doth know, as much as others!  
Thirdly, The last efficient are (for these will come in better in the after verses) Worldly hopes and desires of carnal advantages. What made Judas cause such a sad breach among the Disciples, but earthly gain? The Apostle chargeth this upon many false Apostles, this made the shipwreck of their faith, and a good conscience; 
1 Tim. 6.5.  when men judge gain godliness, judge gain Religion, and measure all things by this, it cannot but make great divisions. Many of those Heretics in former times were so discontent, they miss that worldly greatness and pomp they expected, which made Austin put this in the definition of an Heretic, that he doth beget, or follow new opinions, Alicujus temporalis commodi gratiâ, for the sake of some temporal advantage.  
Lastly, There is an occasional cause, but not efficient, and that hath been the tyranny, and scandalous lives of Church-officers. This hath many times made sad rents. Church-officers by their loose lives, and rigid cruelty, have made schisms, and then they cry out of them, and punish them. One cause of Tertullia's Montanizing was, the loose lives of the Roman Clergy. We see by Christ's Parable, Luke 12.45. it's no new thing for such Officers to rule in Christ's house, as shall drink and be drunk, and beat their fellow-servants, putting off the thoughts of their Masters coming. Therefore the bloody cruelty, or licentious profane lives of those that have ruled in the Church, have made a just cause of troubles and divisions; neither are those that make the division then to be blamed, if it be in that which is good, and after a good manner: but the actings and lives of such Church-officers. I should speak of the final causes, but they will come in afterwards.  
Use 1. Of Instruction, That Unity and Catholic consent is not a sure mark of a Church, or divisions a note of a false ox. The Papists, they think they strike us to the ground by this. You Protestants are fallen into manifold Sects; they will reckon up fourscore factions. Now this indeed is a very plausible objection; but it might have been cast upon the Church of Corinth, and upon the primitive Churches. As for the Protestants, they that take themselves to be so indeed (for Socinians and others, we own them not) they differ not in fundamentals. In matter of Church-goverment, or Rites of Religion, there may be some discrepancy, but in fundamental Articles they consent. And as for Papists themselves, their Writers have factions and bitter strifes one with another, as might be showed at large. They have no such consent, as the vulgar people are made to believe. Do not therefore be scandalised to see diversity of factions and opinions? What grief is it to hear people say, one is of this way, and another is of that way? who can tell what is true? and so they grow very Atheists. If thy faith were sound, this would not stagger thee; God hath wise ends in suffering of these breaches.  
Use 2. Take heed whom you call factious and seditious; for, if men go no farther than to strive for the true Doctrine against errors, or the power of godliness against profaneness, and that in a prudent and orderly way; this is no faction but zeal. Christ himself made these divisions, Father against son, and son against father; to disquiet Satan's kingdom; to bring sin to a due punishment; to make a cord, as Christ did, to cast out all profaneness and superstition out of the Church of God. This is still no faction, but true zeal, and love to God.  
Use 3. Of Admonition, to those that are or would be accounted godly; be humble, modest, keep your places God hath put you in. Oh think it had been better thou hadst never been born, than to make any sinful divisions in the Church! I say sinful. For to divide from sin and Idolatry, is a necessary duty; only be sure hat be sin and Idolatry, which thou callest so. All that reproach and scandal which comes to Religion and godliness by divisions, will in a great measure fall on thee. Take up Jonahs' resolution, when he saw the tempests and winds did rise, because of him, Take and throw me into the sea, for I have sinned. If godly men cannot be of one mind, yet humility, moderation, pure ends, and love to the Word and Ministry, will much further it; for the divisions of Reuben were great search of heart, Cursed be their fury, for in their anger they dug down a wall, yea they tore the body of Christ.  
Are ye not carnal, and walk as men?  
The Apostle had proved they were carnal, and so incapable subjects for the sublimer Mysteries of Christ, by an enumeration of several sins, that did necessarily demonstrate this, upon which he makes a repetition, or re-inforcement of the Conclusion to be proved, Are ye not carnal? Where the Interrogation doth put more quickness and sharpness into his words. And for the further amplification and shame of them, he addeth; Do ye not walk as men. As if he had said, What a reproach and dishonour is it to you, who are called of God; who have put on Christ; who are sanctified by his Name; to be as other men of the world? Passionate as they are: Covetous, earthly, envious, and quarrelsome as they are.  
In the Scripture, the word man, or according to a man, hath several significations.  
Sometimes it is put for love and mildness. Thus God said in Hosea, Hos. 11.4. He drew them by the cords of a man; that is, love. And so, to chastise with the rod of man, (2 Sam. 7.14.) is to do it moderately and mercifully.  
At other times, the Phrase, to speak after a man, denotes, to use any similitude, or Comparison from matters used amongst men, Gal. 3.15.  
But most frequently, the word is used in a debasing way: Either for frailty and misery; As, What is man? And, That they may know themselves to be but men, Psal. 9.20. Ye shall die like men. Or else, for that which is sinful and wicked; because man is wholly corrupted and plunged into all sin, Rom. 6.19 Hos. 6.9 So that to call one a man, or to say a man, you name all sin and misery at the same time. Oh, how should this debase and vilify the proudest and higest of men! How should this make them look upon themselves as worse than Toads or Serpents, in many respects? And in this sense it is used here: Walk ye not as men, in opposition to God, his Power, and Holiness, which he demonstrated in all Believers.  
Doct. That all those who are named Christians, and would be accounted so, yet walk and live., as those that are more than mere men.  

A Christian life must exceed a humane life.  They must not live according to the ways, ignorance, folly, and customs of the world, They are to shine as lights amongst a froward and crooked generation, Phil. 2.14. Pure Religion, is said to keep itself unspotted from the world, Jam. 1.27. All the wicked and ungodly ways in it, are not to defile and soil him. As they speak of a River called Alpheus, that emptieth itself in the Sea, yet even in the very Sea it keepeth its sweetness, and is not made salt and brackish, as the waters of the Sea are. They are in the world, but not of it. Hence Rom. 12. Be ye not conformed unto the fashion of the world; but be transformed in your minds. Here you may see, who are men of the best fashion in a place, not men of the greatest wealth, honours, or earthly dignity; but who do not conform to the fashion of the world; that hath not the cursing, swearing, lying, uncleanness, and all the works of darkness, that the world is said to lie in.  
Let us improve this Doctrine, and I know no truth a sharper sword to enter into your bowels than this. For generally men think it a disgrace not to live as most men do; what to grow so precise and strict, as not to do as others do; They are afraid to own such, to be thought such. Oh what Antipodes are such men to the Scripture! Either lay down the name of a Christian, or else live above what men of the world do. As Alexander said to a soldier, named Alexander. Either lay aside his name, or else do valiant acts. Matth. 5. If ye love them that love you, what singular thing do ye, do not even the publicans the same? Mark that, there is a godly singularity, and the people of God must be singular; not do so, or live so, as most men in the world do.  
The Apostle in this phrase, To live as men, or, According to man, 
What is implied in this phrase, To live as men.  may imply these things:  
First, Mere men have no divine faith in the matters of Religion, wrought in them by the Spirit of God, but walk according to the natural dictates of conscience and education, and so are for that Religion which they have been brought up in, and accustomed to, whether it be right or wrong, whether good or bad. This our Saviour cleareth, when Peter made that excellent Confession of Faith, That Christ was the Son of God; our Saviour graciously accepts of it, and tells him, Flesh and blood hath not revealed this to him, Mat. 16.17. So that then, men walk as men in all matters of Religion; when they have no more than custom, or the countenance of the Laws of the Land, where they live, no more than flesh and blood hath made known to them. Thus we see the Jews, the Turks, the Papists; they all wilfully adhere to the Religion, they have been used to; and so many Christians, believe in Christ, upon no better grounds than they do in their falsehoods. Be not then any longer such men, and servants of men, as the Apostle calls it; that is, to believe the tru●hs of Religion upon humane authority, humane motives. That our Saviour meaneth, when he bids us, Call no man master on earth, because Christ is the only Master, Mat. 23.8. Not that the instruction and teaching of Church officers is to be rejected (as some absurdly would infer from those places) for we are commanded to hear them, and to inquire for the truth at their mouth; only it's not a divine faith, till it be upon divine grounds; Not as the word of men, but as the word of God, 1 Thess. 2.13. It's a sad thing to consider, how many walk as men in this respect, being in matter of Religion, without any eyes of their own, as if another man's faith were to justify them, and not their own!  
Secondly, To walk as a mere man, is to propound some outward inferior comforts, as the ultimate end, and chief felicity of our souls. Take a man, as a mere man, and the utmost end for which he labours and strives in this world, is some earthly advantages. Oh but what saith the Apostle of true Christians! We walk not by sense, but by faith, 2 Cor. 5.7. And we behold not the things that are seen, but the things that are not seen. What made Moses deny all that earthly greatness he might have had in Pharaohs Court? Who would have made such a choice as he did? To suffer reproaches for Christ, rather than the pleasures of Egypt? Why is this? Because he saw him that was invisible, and had an eye to the recompense of reward, Heb. 11. See then, Moses more than a man, he propounds to himself, as the greatest happiness, the enjoyment of God, and communion with him. And as the Sun puts out the lesser light of the stars, so this good in God, obscured that in all earthly things. Then therefore men walk as men, when they look no further than the good things of this life, riches, honours, earthly pomp and greatness; and as for the enjoyment of God, which is indeed the true end, that they come short of. Oh do not then walk as men any longer, placing all your affections, thoughts and desires in inferior comforts! Is this to have your conversation in Heaven? Is this to sit with Christ in heavenly places? Is this to make God your portion? Is not this rather to have the Serpent's curse upon you, to lick up the dust of the earth, and to mind earthly-things?  
Thirdly, To walk as mere men, is to put confidence and hope only in second causes, and visible instruments, not trusting the promise of God, or believing his power, that he reigneth and ruleth in Heaven and earth, doing what he pleaseth. This is not only to walk as men, but as the wise men, and most admired men in the world. The Scripture brings in the thoughts of the wise men, as if God sat in Heaven, and did not judge all things, as he pleased: The fool hath said in his heart (and that fool is every mere man) there is no God, Psal. 14.1. No Judge, no Governor; Therefore they look only to instruments, to second causes, and they puff up themselves, and grow insolent, when they have these bladders to swim with: As on the other side, they sink, even as Pharaohs host, into despair, when such outward props are taken away. Know then, that all thy dedejections, cares, and doubtful thoughts, either about thyself, or the public, they argue thee to walk as a mere man. Our Saviour doth excellently shame his Disciples for this, when using several Arguments to the Disciples against their distrust and carefulness, he tells them, Such things the Gentiles and Heathens seek after, Mat. 6.7. So that to walk as men, is to be affected in our own particular, or in the public good, as if there were no promise, no God; as if men were Omnipotent, as if men brought about all things. When Melancthon was often dejected, about the affairs of the Church, being prone to distrust and fears, Luther told him, That God had bound up the affairs of the Church in one common place, which his Rhetoric and Logic had not, and that was faith. The godly were more than men, in Hosea 14.3. when, being ashamed of their carnal confidence, they said, Ashur shall not save us, we will not ride upon horses.  
Fourthly, To walk like men, is to be full of falsehood, deceitfulness, or hypocrisy, to have no truth in heart or word one to another. Thus David saith, Every man is a liar; and he makes that sad complaint, Help Lord, for the good and faithful man perisheth; every man speaketh vanity to his neighbour, Psal. 12.1. Oh this is the way of men upon the earth! Hence the Scripture exhorts us, Not to put trust in men, (Psal. 146.3.) no not in Princes, or the great ones of the world. Oh but all such lying, hypocrisy and dissimulation should not be named among Christians! Christiana fides should be far more firm and resolved, than Romana fides. Let us love (saith the Apostle) not in word only, but in heart and deed also, 1 John 3.18. The Christians at first did meet together with one heart, and one accord. The very Poet said, he hated him even to hell, who spoke one thing with his mouth, and thought another thing in his heart. Know then, that cunning Artifices, and lying dissimulations are far from that truth that God desireth in the inward parts. Christ's sheep must not be the Devils foxes. It was the Heathens desire, That his breast might be as transparent as glass, that so all his thoughts within him might be seen. How should this shame the guile, dissimulations and falsehoods that are in men one to another?  
Fifthly, To walk as men, is here in the Text to be in anger, hatred, and revengeful thoughts one against another; whereas all beasts agree among themselves, even the savage Bears and Tigers, yea the Devils are not divided one against another. Man naturally finds nothing so sweet, as revenge upon others. Therefore our Saviour, to show that we must be more than man, bids us, Love our enemies, do good to those that hate us, and despitefully use us, Mat. 5. This is a lesson or duty that cannot be found in Tully's Offices; he thought it lawful to be revenged upon enemies. Yea, Aquinas a great Schoolman thinketh, That to love and forgive our enemies is not a precept or command to all, but a counsel of perfection, to some of more perfect and admirable excellencies. Oh then, when you see men full of backbitings, uncharitableness, envyings, and revengeful purposes, you may see those walk as men! When Jacob expected nothing but cruelty and bloody revenge from Esau, and finding the clean contrary, he saith, He saw his face like the Angel of God, above a mere man.  
Sixthly, To walk as men, is to make a man's self the Alpha and Omega, the centre wherein all the lines must meet. The Apostle reckoning up a Catalogue of monstrous sinners, he puts this in the front, Men shall be lovers of themselves, 2 Tim. 3.2. And Christ on the other side, requireth it as the fundamental qualification in every Disciple, To deny himself, and take up his cross, Luk. 9.23. Now for a man to deny himself pleasures his self-interests, his self-advantages, this doth argue men to be of God. It's noted as the great admirable perfection in Christ, whose copy we are to write after, That he emptied himself, and became of no reputation, Phil. 2. That he pleased not himself; In nothing did he seek his own glory, his own ease, his own exaltation. And there is nothing can more demonstrate Christians to be above men, then to be as Christ was in this respect. It was a sad complaint of old. All seek their own, and not the things of Jesus Christ, Phil, 2 21.  
Lastly, To walk as man, is to commit any sin, rather than to be persecuted for the truth of God. To swear, or forswear, to turn into all shapes, to avoid danger. This Christ aimed at, when Peter would have him decline his sufferings, Get thee behind me Satan, (said Christ) Thou savourest not the things of God, but of man, Mat. 16.23. What is it to savour the things of a man? To do any thing, or to use any unlawful, and unwarrantable ways to escape the present danger; such are counted wise men, and crafty men, whereas this is dishonesty and ungodliness, and no wisdom, for such forsake their own mercy.  
Use of Examination. How are all our Congregations? How live they? How walk they? Do they not live as men? yea, how many like bruit beasts? how many like Devils? Oh whose image and superscription is this? Doth God require this? Doth his Word command such things? Did Christ live thus in the world? Are ye not called to be holy as God is holy? Are ye not to do Gods will on earth, as Angels in heaven? Why then are ye as men? Who are you then that say, you will do as others, you will not be singular, you will not be strict and precise? Thy Christianity doth enforce thee to these things, if thou dost hearken to it, If ye will be Christians indeed, you must not live according to the fashion of the world; yea the world most wonder that you run not in the same excess with them; that you will not swear, curse, riot it, and live loosely. Do not please yourselves with a mere title.  
Use 2. of Exhortation to the godly. Oh see to what exactness, circumspection you should rise! Be ashamed and blush, if thou art as men of the world, proud as they, earthly as they, peevish and discontented as thee. Oh when thou art overtaken with such distempers, go and chide thyself! Lord, how have I been a foolish, and ignorant man to day? I am like others of the world, I have not behaved myself as one that is born of God, that hath a more divine Spirit! As it's a great shame to see a grown man speaking and doing like a child; so it is here. As Michal in a sinful scornful way said of David in a good action, we may of thee in a sinful action, Thou hast made thyself as one of the vile ones to day, that frowardness, discontent passionateness, argueth thee to be like one of the world.   

Verse 4. For whereas one saith, I am of Paul, and another, I am of Apollo, are ye not carnal?  
THe Apostles scope is (as you have heard) to repress the pride and contentions that were in the Church of Corinth. And now in this fourth Verse, he describeth the particular factions and divisions among them, One saith I am of Paul, and another, I am of Apollo. Paul was the first Apostle that preached the Gospel to them, who though unskilful in speech as he saith, speaking as some think only by way of conception, yet was mighty in power through God to them. Apollo he came after Paul, and was more eloquent, and so more apt to affect the hearers, this some maketh the ground of the faction, but it is first disputed, Whether indeed the Corinthians set up these eminent persons as heads of factions? or that he did only by supposition attribute these things to themselves, as may seem seem, 1 Cor. 4.6. I shall therefore wave that Question, and handle it when I come to consider these divisions in the heads of them, and whether it be lawful for Christians to name themselves after the names of any men? whereas than you see the Corinthians blamed for setting up these names, though men of great worth and repute in the Church. I observe  

Observe.  That although its the duty of people to have a great and high esteem of the Ministers of the Gospel, yet they are not sinfully and inordinately to admire, or rest merely upon any men's persons.  
You that are the sheep of Christ, have a great duty required of you, you are to abound in all love and ready submission unto the doctrine of your faithful Shepherds, and yet also, not so to admire any person, as thereby to be drawn into errors or falsehoods, they may possibly maintain. The Apostle Jud. 12. makes one great cause of the errors these men followed he speaks of, that they had men's persons in admiration; That is, when men love the truth for the persons sake, not the person for the truth's sake, when men are of such an opinion, or such a faith, because those that they admire are so, though they understand nothing in it: whereas it is an excellent rule of Tertullian, lib. de prescript. Non fidem ex personis, but personas ex fide dignoscimus. This truth may much heal the disease of the times, for men believe much as they affect, and admire, and few have a sound mind and judgement to discern of things that differ, qui credit quod vult, non quod est, cupit errare: but I shall speak little of this to this auditory. Two parts there are in the Doctrine.  
First, That great and high respect is to be showed to the faithful Ministers of the Gospel.  
Secondly, Yet this respect must not degenerate into sinful admiration, so as factiously to set up one Minister against another.  
Let us consider the first part, and here I shall not speak of that temporal respect and honour which Gods Word in several places commands, lest by captious men we should be thought to plead for our own selves; but for that spiritual respect and entertainment of the Ministry, which is for your good not for ours: people are apt to think, if they come to hear us, if they commend our Sermons, that this is for an advantage; No, the powerful receiving of divine truths is for their good. The wearied traveller that drinks of the spring by the way, doth not benefit the fountain, but advantageth himself; now the spiritual respect or entertainment of the Ministry, lieth in these particulars.  

Wherein the spiritual respect due to the Ministers of the Gospel doth consist.  1. Highly to account of the office and the work of the Ministry, as being the divine institution and appointment of Christ in his Church. Thus the Apostle Chap. 4.1. Let a man account of us as the stewards of Christ. They are the officers set up in Christ's house, to give the food of life, and God hath set in his Church, pastors and teachers, 1 Cor. 12.28. and Eph. 4.11. Act. 20.28. The Elders of the Church are said to be made overseers by God, to feed the Church. So that if any man set himself against the office of the Ministry, to slight it, or contemn it, he doth immediately oppose the institution of Christ. God hath set it, and wilt thou endeavour to pull it down, so that profane and carnal men who argue against it, know not what they talk of, they consider not the Scripture, nor the Word of God: and if thy heart were not much hardened, thou wouldst have an awful reverence and fear of this divine office. Even the very Heathens have exalted the office of their Priests that drew nigh to God, and Aristotle well observeth, that all religion, yea and the notion of the gods themselves would be vilified, when they that were employed in that office, were contemned.  
2. Your spiritual respect lieth in the hearing of the Word preached, and the receiving the Word with all gladness of heart. Thus Christ saith, He that heareth you, heareth me, Luk, 10.16. and therefore they are compared to Ambassadors, that do in Christ's stead entreat you to be reconciled unto God, 2 Cor. 5.20. Indeed profane and ungodly Ministers, or erroneus and superstitious Ministers, they falsify their trust, they alter their embassage, and therefore the Scripture compareth them to unsavoury salt, that is fit for nothing, but to be cast on the dunghill: and God speaking of the corrupt Levites saith, Mal. 2 3. I will spread dung upon your faces: Thus God dealeth with those Ministers that walk unworthily; but as for those that diligently and faithfully preach the Gospel, such are to be heard and received withal joy, How beautiful are the feet of those that bring the glad tidings of the Gospel? Rom. 10.15. and there is nothing that God doth so much curse, as the profane rejecting of his Word, and Ministry. Jerusalem was quite off, and there was no more remedy left for her, when she refused the Prophets rising early and delivering the message of God to them, 2 Chron. ult. The tree that had often culture and cost bestowed upon it, and yet barren, was at last to be cut down and burnt in the fire; so then as the Ministers are to pray God would give them an open mouth, so you hear also, open ears, and open hearts. Shall the advice of the Physician for thy body, and the advice of the Lawyer for thy estate be accepted, and not the advice of the Minister of God for thy soul? Hence they are called guides: Now what disobedience is it, when they would gu●d thee in the way of holiness, they would lead thee out of the dangerous bogs, and precipices thou venturest on, yet thou will not follow? Oh how will this cut thy heart one day? that the Ministers of God would have guided thee in other ways, have lead thee to other actions, but thou wouldst willingly fall in the ditch, even into hell.  
3. You are not only to give them respectful hearing, and diligent waiting upon their Ministry, but to obey and submit unto that work of the Lord, which they enjoin ●ou out of God's Word. Therefore twice in one Chapter Heb. 13.17. the Apostle calls on them, To obey and submit themselves to such as watch for their souls, and makes one of his Reasons, this is good for you. Profane and proud men, they are apt to scorn the truths we preach, they will not submit to the doctrine we hold out; but if they did rightly consider this is good for them, how readily would they obey? If therefore you become our living Sermons, and turn the things you hear into practice, though we shall rejoice in it, yet the advantage will be yours. Oh then take heed how ye refuse to submit unto those things, that out of God's Word we enjoin you! If we urge commandments of men, if we come in our own name, and not in Gods, if the Word of God command not that which we command, than it may be neglected; but when we bring you clear Scripture, and say, Thus saith the Lord; then how great is your disobedience? Consider that Heb. 12.25. The Apostle aggravates the sin of those that refuse Christ now speaking from heaven, above those that refused Moses. You may say, who refuse Christ speaking from heaven? Even such as obey not the Word delivered by the Ministers of God unto them: How often hast thou heard, Go away and sin no more, curse no more, swear no more? but yet thou hast not submitted to this.  
4. All this hearing, love, and obedience, must be to them for the works sake. This the Apostle urgeth, and there is a greater matter in that: Have them in all respect for their work sake, 1 Thes. 5 13. For many may carry it fair, and respect the Ministers of God for other ends, but it's nothing if it be not for their works sake; now their work doth mainly consist in instruction, and reproof; and this is very distasteful and thankless to profane and wicked men: there is nothing men desire so much as to be pleased in their sins, that we should heal their wounds slightly, saying peace, when there is no peace. Now if we dare not do these things, but discharge our work faithfully, we are had in no respect, and that for our very works sake; so that the work of the Ministry informing, reproving, and powerfully terrifying for sin and wickedness, that aught to be esteemed by you.  
5. You ought to show your spiritual respect and entertainment to the Ministry, in avoiding all those evil and wicked ways, which may grieve and make sad the hearts of godly Ministers. When Jeremiah saw his people walk so disobediently, he said, His soul should mourn in secret for them, Jer. 13.17. Did not Christ weep over Jerusalem, because she refused the Prophets that were sent to her. And Paul pressing beleivers to unity and godliness, he useth this Argument, Fulfil ye my joy, Phil. 2.2. and again, We live, if ye stand fast, 1 Thes. 3.8. So that all the impieties and errors that any of you shall run into, are like thorns in the eyes of a godly Minister, this will make them give their account with grief, as the Apostle saith, Heb. 13 17. Oh that these wicked actions which grieve the Spirit of God, which grieve the hearts of godly men, and godly Ministers, should not also grieve thee. Now let us consider, when this respect may degenerate into sinful admiration. And  

Wherein our respect to the Ministers of the Gospel may run out into sinful admiration.  First, When we set up the gifts and persons of men, so as to neglect Christ working in and by them. If it be so great a sin in temporal and outward things, to take of the glory due to God, and attribute it to instruments; how much more is this in spiritual things? Therefore observe the Apostle, he to cure this disease amongst them, takes them off from instruments, and bids them look up to God, What is Paul, and what is Apollo saith he, but instruments by which ye believe, and God he only giveth the increase, though others may plant and water; and that is the reason say some, why in the first Chapter of this first Epistle he doth so often name Jesus Christ: to take them off from instruments, and to look more to him; not that the instruments are to be excluded, but God the principal agent is to be owned, and honoured. Rest not then upon excellent parts and powerful preaching, for its God that worketh by these.  
Secondly, Then men sinfully admire, when they set up the gifts and abilities of one, to the contempt of others. No doubt but God giveth variety of gifts, and some are more eminent than other, yet none are so to prefer the excellent, as to contemn and discourage the weaker. What the Apostle speaketh about the several members of the Church, some are more excellent and honourable than others, yet the meanest is not to be despised, is also to be done about the several gifts and parts of Ministers.  
Thirdly, Then men sinfully admire, when their failings and errors they will follow, and defend. If these Corinthians that were for Peter, should have been led aside, as he did many to Circumcision, this was their infirmity. In primitive times, Origen a famous and eminent man, proved a great temptation to the Church; for men had rather err with him, then think the truth with others. Thus among the Sadducees and the Pharisees, whatsoever the grandees of their sect taught them, though it were that the left hand was the right, yet they thought themselves bound to believe it. But of this more hereafter.  
Let us make Uses, First of exhortation, to receive the Ministry of God, with that spiritual respect as you ought to do. The best praise and love you can have to the Ministers of God in their work, is to turn all that is preached into practice; there is no sin for which God will sooner be avenged, than this contempt of the Ministry: What is a greater contempt, then to be often invited, often exhorted to forsake thy sins, yet to retain them still? You do not despise or reject men, but God himself: God did for many years bear with Jerusalem, and was unwilling to give her up to total destruction, till his Prophets were slighted and abused; then they that would not have God rule over them, had the greatest tyrants, and proudest enemies to trample over them. Now there are divers Motives to give this spiritual entertainment to the Ministry. For  
1. They are the Ambassadors of God, they come from God, 
Motives to give spiritual respect to the Ministry.  and declare his will. Do not thou then harden thyself presumptuously against this way of God.  
2. The Ministry will judge thee at that great day. You must give an account of all the pains and labour that hath been taken to reform thee.  
3. If you receive the Word, you receive not that alone, but all blessings with it. When Obed-Edom hath the Ark, than God's blessings do manifestly accompany it.  
Use 2. Of Instruction, Why the Devil in all ages hath still set himself against the faithful Ministry? It is because that is the great engine to destroy his kingdom. As also this may inform us who are his instruments in this matter? Even such as feel not the benefit of these Ordinances: there is nothing that maketh a man to love the Ministry upon good grounds, but the spiritual good they receive by it. When these Corinthians slighted Paul, and doubted about his call, he proveth it by experimental works on them. Conclude it therefore, that all those men who cavil and oppose the Ministry, they are such who know not what it was to get any spiritual good by that office.  
For while one saith I am of Paul, and another, I am of Apollo, are ye not Carnal?  
These words (you have heard) prohibit a sinful admiration of any man's person, or gifts, though he be an Apostle Paul, though he be an eloquent Apollo. More spiritual matter this Text will also afford; only I must first answer that Question; 
Quest.  Whether the Corinthians did indeed set up these eminent godly men as Heads, of Parties; or whether his meaning was, that they set up many false Apostles, and became factious Disciples to such: only the Apostle spareth to name them, thinking it wisdom to do so, and instanceth in himself and other Pillars; teaching them hereby, that if such as were faithful and godly ought not to be exalted, how much less corrupt and false Teachers? Some are for the Affirmative, and some for the Negative, 
Answ.  but I think both Expositions may well be joined together. For, the Corinthians (some of them) did too much glory in Paul and Apollo, and set them up. Otherwise; Why should Paul bless God so much for that Providence, that he had baptised so few? For men were apt to set up those that baptised them, as if they had been baptised into their name. Therefore, certainly the Corinthians did sinfully rest and glory in such as Paul. Wherefore he takes them off, and excellently concludes, Let him that glorieth, glory in the Lord, 1 Cor. 1.13. Thus the first Exposition is true. Then that the other also is true, that although Paul instanceth in himself and others, yet thereby meaning other ambitious Teachers that affected Disciples, appeareth also, 1 Cor. 4.6. where he saith, He had by a Figure transferred those things to himself and Apollo, for their sakes. That is, for their Instruction, to teach them, that they must not think of Paul and Apollo above what they should (as many of them did) much less of false ambitious corrupt Teachers, as many others also did.  
This explained, we may observe two more Doctrines.  

Observe. Of being called by the Names of eminent men in the Church.  1. That it is not lawful for Christians to call themselves by the Name of any men, though never so Eminent, so as to build on them.  
Christ and his Truth, are the foundation we must build upon. The Apostles indeed, are called the foundations, Rev. 22.14. but they were immediately inspired; and they were but secondary foundations, fundamenta fundata, not fundamemta fundantia, as Divines say. So that we are not Believers in Paul, or Peter: We are not the Apostles Believers, much less the Fathers, or any Doctors and Teachers in the world. That is our Saviour's meaning, when he saith, Call no man Master but Christ, Mat 23 8. It is true, this Doctrine is abused by some, as is to be showed, when I come to speak of those, who said they were of Christ, viz. in a sinful factious way. They were not for Paul, or Apollo, or any Ministers; they cried down all the Ministry: They are for Christ to teach them immediately. But thus far the Doctrine is true, we may not be called after any man's name. We are not to set up any Persons or Councils in Christ's stead: We are not to believe in them. Homines non debent aedificari super homines, said Austin.  
For the opening of this, let us Consider,  

The Names that Christians have been called by.  First, The Names that Christians have had in the New Testament, and afterwards in the Church. For by wise Names, we come to know the nature of things. And  
First, Christ did often call those that followed him, his Disciples. Thus, He that would be his Disciple, must hate Father and Mother for his sake. And when the Apostles are sent out, their Instruction is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make Disciples. Indeed, there are the seventy Disciples, who were in a Church-Office next the Apostles: but every follower of Christ, his Doctrine and way, was called a Disciple; but it is Christ's Disciples. 
Disciples.  They were never called the Apostles Disciples, or any man's Disciples. And certainly, this doth excellently denote what Christians should do, viz. Take that duty which God from Heaven commanded us concerning Christ. Hear him, Mat. 17.5. a Disciple is not to dispute, but to believe. A Disciple is wholly to learn and receive from his Master. And oh, how excellent would this be, if every Christian would thus hearken to what Christ saith! If thou art Christ's Disciple, learn of him how to live; how to walk; how to obey. Lean not to thy own understanding; Lean not to others; for only Christ is Truth.  

Believers.  Another Name (and that most frequent) was Believers. Christians are often called by this title; None more frequent. And this also doth difference Christians from all other sects in the world. All the Philosophers, they affected to be knowing men, not believing. Averro by scorn, called Christians credentes, Believers: For such as he, affected to know the Causes of things, and to inquire in the hidden secrets of Nature, counting it a disgrace to believe upon mere Authority. Thus Julian upbraided Christians with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believe only. Hence Rom. 1. The preaching of Christ, was accounted foolishness to the Gentiles. They sought for wisdom, for strong demonstrations; but the Apostles merely declaring and preaching such Doctrines, were accounted foolish babblers. So that to be a Believer doth denote the captivating of our understandings unto the Word of God, and every sublime thought, or reasoning that doth exalt itself. And certainly, if a Christian would think, how much he is to submit his understanding to believe the Doctrines of the Scripture, it would much enable him also to believe the Promises for the Church in general, or in particular for his own self. Faith of assent would breed Faith of fideucial adherence. Should it be so great a matter to believe, that God will raise up the Church, when it hath no help? Or, subdue thy corruptions, when thou believest greater matters in Doctrine? As the Trinity, That God was made man; the resurrection of the body. This is an excellent point to be pressed, though not so proper here.  
Another Name often attributed to Christians, is, Saints. The Saints at Corinth: and in many places. Oh, the very Name of this title, should strike blasting and confusion into man! Art thou a Saint-lyer, a Saint-drunkard, a Saint-Blasphemer? All that are Christians, should be Saints and Holy. And therefore the Scripture calls them by that Name. Not that all will be holy in a Church, no: There will be tares, as well as Wheat. Nor that we are to depart from a Church where wicked men are not cast out: Or, that the Sacraments are to be administered to none, but who are truly godly, though they be free from gross sins; These things cannot be inferred; only Christians are called to be Saints, and are Saints by Calling, and so should be in their lives. Oh, consider this, you who are profane Beasts, and tremble at it!  
But the most famous and distinguishing Name of the people of God, is, Christians, They were first called so at Antioch, saith the Scripture, Act. 11.26. Some have questioned, whether others did not then put this Name upon them by scorn and reproach, because Christ was crucified; or whether they themselves did not voluntarily take upon them this Name, as being a glory and honour to them. I rather think the latter, because it's used as a Name of honour. If any man suffer as a Christian, (saith Peter) 1 Pet. 1.3. Now this title Christian, is of great importance. Many are apt to say, As they are a Christian, when there is no real Christianity in them. For to be a Christian, is as much as to be one anointed: For as Christ was so called, because anointed with all Graces in an unlimited manner; so every Member of Christ, is called a Christian, because anointed with Graces. Oh then, thou that gloriest, in that thou art no Heathen, no Infidel, no Jew, but a Christian; consider whether this be not a vain boast! For is thy profaneness, thy wickedness, thy impieties, the anointing of God's Spirit? So that to have the real power of Christianity, is a difficult and strait work.  
In after times, the title Christian still continued. And although they were sometimes called Cornelians from Cornelius, Cyrillians from Cyrillus, and Joannitae from John chrysostom, Eustathiani from Eustathius; yet they did not own these Names. And as Heresies began to rise up in many places, some teaching one thing, some another; the Christian that kept to the true Faith, that was constantly and universally believed in all the ages of the Church, beginning from Christ and the Apostles times, was called Catholic, or universal; in which sense he said, Christianus mihi nomen, Catholicus cognomen. So that to be a Catholic, was to believe that Faith which had been universally taught, first by Christ and the Apostles, afterwards by faithful men in all ages. And for the Papist to call himself a Catholic, when the Roman Church hath so manifestly degenerated from the Apostolical and Scripture Doctrine; and for them to make the Roman and the Catholic Church all one; is as absurd, as if a man should call London, or England, all the world. The Papist therefore is no Catholic in a true sense; because he cannot prove his Faith by the Apostolical Doctrine in the Scripture: yea, accuseth the Scripture as insufficient. And some of their learned men have confessed, that if they should try their cause by the Scripture merely, it was gone. I shall instance in one famous Name, 
Whence the name Protestant came.  given to such who truly own Christ and his Truths, and that is, Protestants. They were called thus, not many years since, in Luther's time; whereas the Orthodox had got some indulgence for the profession of their true Religion, and pure worship. The Popish party did importune the Emperor of Germany, to make an Edict at Worms, and afterwards at Spires, That no Religion should be publicly professed and owned but the Roman. The Lutheran Party, both Noblemen and others, made a Solemn Protestation against that unjust Decree, and ever since all that reform from Popery, have been called Protestants. So that all those, who have a compliance with Popery, that admire their way in their heart, or act by their principles, cannot truly be called Protestants. Thus you have heard the chief names by which Christians are called, And still after no man's name. And whereas Papists call us Lutherans, Calvinists, etc. we indeed own Luther and Calvin, and such men for worthy and famous instruments of God's glory in their time; but it is their calumny to call us after their Names. It is true, a man by way of difference or distinction, he may say a Lutheran and Calvinist, to denote some peculiar opinion; but to own any man, as an Author of our Faith, or the foundation of Religion, is not consistent with true Christianity.  
There are pregnant Reasons for this:  
First, Because as our faith in regard of the efficient cause is the gift of God, so the object and motive of it, must be God's authority, because he speaks and revealeth such things. Humane faith is, because a man sa●●h such a thing; divine faith, because God saith so. Now see how careful the Apostle was, that the Church's faith should not be in humane wisdom, but in the mighty power of God. And so the Thessalonians received it, not as the word of man, but as the word of God, 1 Thess. 2.13. The Apostle saith, They had not dominion of their faith, 2 Cor. 1.24. They were not able to make any Articles of Faith necessary to be believed. You see then, none may be called after men; we are not their Disciples, their believers; for that which resteth on men is but an humane faith, and we ought to have a divine faith. Men indeed may be instruments to propound the things to be believed, but the motive is a divine testimony, because God saith so. Solomon by his wisdom declared, to which woman the child belonged to, but he did not cause the affections of the mother to the child: So faithful Officers of the Church may declare the truth of God, but they cannot work faith in thee.  
Secondly, Therefore we may not be called after men, to build on them, because we are not baptised into any man's name; and we are only to profess those, in whose name we are baptised into? 1 Cor. 1.13. Paul doth powerfully urge this Argument, why they might not say, they were of Paul, because they were not baptised into the name of Paul. So then his Disciple thou art, and his badge thou only art to wear, in whose name thou wert baptised; and that is not into the name of a man, but the Name of the Father, Son and holy Ghost.  
Thirdly, The Apostle presseth another Argument; Was Paul crucified for you? Did Paul die for you, 1 Cor. 1.13. His meaning is, In him only we are to believe, who is able to make our reconciliation with God, who hath wrought our Redemption for us. And therefore it's a very high sin to build your faith on a man; It's to make him a Saviour, it's to put him in Christ's room.  
Fourthly, Our Apostle urgeth a further Argument in the same Chapter, He that glorieth, let him glory in the Lord: And Christ is made unto us Wisdom. So all boasting in men is to be excluded, as well as boasting in works. Oh but what is the cause of so many errors, of so many divisions! It's from boasting in men, such a man, and such a man; and by this means the glory due to God is taken away.  
Fifthly, The Scripture makes it a great sin in matters of Religion, and the worship of God, to be servants of men, 1 Cor. 7.23. Now what is it to be a servant of men? when, as bruit beasts, we are wholly led at the command of others; believe what they bid us believe; worship with such worship as they command; yet this hath been an universal sin in all ages of the Church. Men nuzzled in ignorance and pleasing themselves in their folly, have without any judgement or information from God's Word taken such a Religion, and followed such a Worship, as hath been imposed upon them. Hence they have been sometimes of one Religion, and sometimes of another, because they have been servants to men, and not Disciples of Christ. Malunt credere, quam judicare. Thus they offer an Ass for a sacrifice.  
Sixthly, The Ministers of God, though never so eminent, have been afraid of this, they have prohibited such restings upon them. But of this in another Doctrine, viz. That it's the property of godly Ministers, not to bring men to themselves, but to Christ.  
Several Uses may be made. As  
First, That a Papist as a Papist, following the principles of Popery and going no further, hath but an humane blind faith. They are so of the Pope, and bound to his Determinations, that all their Religion is built upon his Decision. One of their learnedst Rabbis Valentia, brings in a private Man, consulting what Religion he should choose and he argueth, That if he be a Protestant, than he must read the Bible, and other Authors; and (saith he) I have not time to do that. Therefore I will be of the Popish Religion, for it's but believing as the Church, and as the Pope believeth. Now (saith the Jesuit) God will at the Day of Judgement crown this man with glory for believing so, yea he merits by believing so. Now, how contrary is this to Scripture, which bids us, Search the Scriptures, Try the Spirits; Not think of man above what is meet? So that their Faith is an humane Faith, their Religion an humane Religion, believed for man's sake. And that is the reason, why the people of the greatest ignorance are most taken with it, for it commends ignorance, and pleaseth the vulgar fancy with a gorgeous worship.  
Use 2. To bewail the great ignorance and blindness that is even in most Protestant's. For how few are there that believe this Religion upon judgement, and searching the Scriptures, upon knowledge and faith of the Word, but they were brought up in it, and the Laws of the Land command it? Oh consider, if God would not have a Sacrifice without eyes, no more will he have a Faith, and a Religion without eyes! What Jeremiah can make Lamentations equal to this gross ignorance, that covers the face of all Congregations? You have no more than an humane Faith, and an humane Religion or Worship of God.  
Use 3. To bless God for the Instruments of Faith, and the Ministers of grace; but still to rest in God for all benefit and fruit by their labours. It may be the Ministry hath been no more efficacious, no more lively and profitable to thee, because thou hast not owned God in it, as thou shouldest. It is God that openeth the eyes, it's God that openeth the ears, and the hearts of men: Therefore look up to him.  
For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal?  

What great use the Devil makes of the names and esteem of men.  The divisions here reproved in the Text, have afforded us profitable Observations, and yet we have not finished all. We come to a third; Observe the devil's subtlety, and enmity, to the good and glory of God's Church: how many engines he useth sometimes he stirs up false Apostles, who by their venomous doctrine may impoison the fountains where all should drink; and if that will not do, than he labours to overthrow the Church, by the repute and names of eminent teachers; if the wickedness and malice of ungodly teachers do not hurt, than the affected admiration of those that are true and godly, shall bring about his end. Nero was a man that envied and hated other men's excellencies, and therefore at his Court, when any had a mind to undo another, they would praise him, which made Tacitus say, Pessimum genus, inimicorum laudantium. And thus the Devil stirring up Disciples fond and sinfully to praise eminent persons, wrought the same destruction, as he would have done by open hostility and persecution. If he cannot by such Heretics as Hymeneus and Philetus, by open doctrine draw off from Christ, than he will by secret applause and admiration, make them so rest upon Paul and Peter, that Christ shall not be eyed as the author of all faith, and success by the Ministry. And Austin's observation is remarkable, Quamvis non per impiorum sed sanctorum nomina, tamen impia agebant Schismata. Although they did not advance the names and persons of wicked men, but of holy and eminent men, yet by these names of holy men, they made unholy and wicked divisions. Observe  
That when the Devil cannot hurt the Church by a profane and sinful Ministry, than he labours to destroy it by abusing the names and esteem of those who are truly holy and eminent.  
The Devil hath his methods, Eph. 6.11. and he is the old Dragon for cruelty and craft; sometimes he is compared to a Lion roaring, and that is in times of persecution; sometimes to a glittering and curious Serpent, and that is in subtle pretences and colours. Now Bernard said, Timeo Serpentem magis quam leonem rugientem: yea he is said to have his depths, Rev. 2.24. his secrets, and mysteries of his state of darkness; and as they say of some witchery, that it comes by praising: Hence that phrase praefiscisne loquor, when we are about to praise any, so the Devil when he cannot destroy souls by stirring up wicked instruments, he will endeavour that men should think of good instruments more than they ought. 
What is the common and most notorious way of Satan's doing hurt to the Church of God? 1. By corrupting the lives and conversations of the Ministry.   
To open this, First take notice, What is the common and most notorious way of Satan's doing hurt to the Church of God, by the Ministers and Officers in the Church, And this way he would always take, if he could.  
The first is by corrupting the lives and conversations of the Ministry, making them profane and scandalous, by which means all Religion comes to be abhorred. Thus Hophnes' and Phinehas Elyes sons, because of their tyrannical violence and uncleanness, it's said the people abhorred the sacrifice of the Lord, 1 Sam. 2.14. So that a profane Minister is like a poisoned fountain, where all must drink; he doth not only damn his own soul, but draweth others to hell with him. Thus in the Old Testament, the corruption of the whole Church did in a great measure arise from the profaneness of the Priests. Hence in the New Testament it's so carefully required in a Minister, that he be blameless, a lover of good men, 
Tit. 1.7.  not given to any gross sin: so that the Devil cannot have more service done him, nor destroy the kingdom of Christ more, then by the scandalous and profane lives of Ministers; this hardens the people, this makes them contemn exhortations: whereas let a Minister walk holily, though their love to lusts will make them hate them, yet in their consciences they cannot but fear and reverence them, as Herod did John Baptist, because he was a just man, Mark 6.20  
Secondly, If he cannot hurt the Church this way, then by raising up Ministers full of superstition, and doting upon unwritten traditions, and bringing in a will-worship, 
2. By raising up Ministers full of superstition, and doting upon traditions.  where there is no rule or warrant. [One man though learned is not able to maintain his new notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will-worship, as if it were in a good sense, against the general sense of many others; and this doth exceedingly please ignorant people. What opposition did Paul find by such, that taught taste not, touch not, that brought in worshipping of Angels, and left Christ the Head? and all this was done under a colour of wisdom and humility, Col. 2.23. Even as in Popery still they urge we must have the Saints and Angels Mediators to God for us; for is it fit, say they, an inferior person should go into the presence of a great King, without the favourite? Thus the Heathens argued of old, and thus the Papists; now these things carry a show of humility, and so those thousands of superstitious ceremonies and ways of worship that have been brought into the Church, they come under the name of zeal and devotion; but observe the Scripture, you shall see Baptism, the Lords Supper, when purely administered although in a grave and holy way, yet in such simplicity and plainness, that there is not the least mention of the least ceremony or traditional worship that afterwards was introduced; and this the Apostle meant when he said, He was afraid lest the Serpent should beguile them from the simplicity of the Gospel of Christ, 1 Cor. 11.3. Oh that is a worthy place! there is a simplicity in the Doctrine, Worship, and life of the Gospel, and your minds are easily corrupted from this.  
Thirdly, If the Devil cannot yet scatter this little flock of Christ, 
3. By raising up all the power civil and ecclesiastical against the Church.  than he raiseth up all the power civil and ecclesiastical against it that he can. Thus they were the builders (Church-officers) that refused Christ, Mat. 21.42. Observe, and you shall see the greatest persecutors of Christ and the Apostles were the Priests, a Council of them was called, they were always combining to put them to death; so that a corrupt superstitious Ministry hath always been the greatest enemies to Reformation and godliness: Heu Domine qui sunt in Ecclesiâ primi, sunt impersecutione primi! And therefore at our first Reformation, the Protestants d●d truly affirm there could never be any Reformation, unless they first began with the Court of Rome, and the corrupt Clergy. Sigysmund the Emperor said to one counselling to begin the Reformation à Minoritis, yea saith he à Majoritis. The Sun in an Eclipse makes great corruptive alterations in sublunary things, was the tradition; and so a corrupted Ministry cannot but oppose and set against all those, that discover and reprove their abominations, and thereby are destructive to the souls of their followers. Now with these venomed arrows hath the Devil for the most part shot into the bowels of the Church. But if he cannot do thus, yet there will be a godly faithful Ministry, maugre all his malice.  
Fourthly, Then he steereth the clean contrary; He will see how he can destroy men's souls, by causing men to give them too much honour. 
4. By causing men to give them too much honour.  Even as Nehemiah's enemies that did oppose and do all they could, to hinder the building of the Temple; when they could no longer prevail by open violence, than they proffered to build with them. You have a notable History, Act. 19.13, 14. of vagabond Jew's that were conjurers, who took upon them to adjure by the name of Jesus. Thus you see the Devil, when he could no longer work in his own name, he works in Christ's name; And therefore Paul saith, He transformeth himself into an Angel of light, 2 Cor. 11.14. Now he cannot do that better, then by abusing the repute of those that are eminent godly Teachers.  

How the devil hurts the Church by godly men. 1. When he tempts them away into any error.  Let us consider, How many ways even by godly eminent men, he may hurt the Church? And  
First, When he doth tempt and draw them away into any error or falsehood, than their example draweth many after them. The godliness and learning they have, makes a way for an universal reviving of their falsehoods. We see this in Peter, when he, out of fear, complied too much with the Jews, confirming them in their superstition; it's said, He compelled others to live as Jews, Gal. 2.14. How did he compel them? He did not threaten and use violence, as Paul compelled Christians to blaspheme; but his example merely was so potent, none dared do otherwise than Peter, a Pillar of the Church; yea, Insomuch that Barnabas also was led aside by this dissimulation. So that the Devil, if he can no longer by the Chief-priest endanger the Church, he will by the errors of one of the chief Apostles. We might clear this in after ages by several instances, especially Origen, a man so famous for godliness, learning, and suffering for the faith of Christ, that men thought it safer to err with Origen, than be in the truth with others. What a great temptation did he prove to the Church? as Lyrinensis doth excellently amplify it? He could do more hurt by one Origen, than by many Marcionites or Manichees.  

2. Evil practic●●.  Secondly, If he cannot corrupt their minds, than he tempts eminent instruments in the Church to some failing in their lives, to some unjustifiable practices, that so their whole Doctrine may be condemned. How circumspectly and warily did Paul walk, that the enemies of the Gospel might not have wherewith to blaspheme? Therefore our Saviour said, The Devil had desired to winnow the Apostles, Luke 22.31. In winnowing there is the purging of the wheat, and the driving away of the chaff. Now the Devil hoped for the later, to find them but chaff; as he thought by his temptations to make it appear, Job was but an hypocrite, and served God only for carnal ends. And thus the Devil he labours to stir up flesh and blood in them; as it was woeful in Peter to deny his Master, whereby profane persons might say, who would care what Peter saith, he in danger will lie and forswear his own Master? Especially Judas was a fit instrument for him, he used him, to bring about the death of Christ; so that Judas did as much hurt, as all the Priests; for he was one of Christ's followers, knew his way, and for him to become Satan's instrument, this made much for the kingdom of Satan. Not that Judas was once truly godly, as some plead o'late, thereby proving the Apostasy of the Saints; but in esteem and appearance he was for a while (at least) reputed of as a Saint.  

3. Setting them up too high.  Thirdly, If he can neither corrupt their judgements or practices, than he sets them up too high, he maketh men in Christ's room. And this the Apostle doth so much argue against, They have nothing but what they receive, they are but instruments; so as Paul spoke in another case, viz. of miracles, ask the people, Why do ye look upon us, as if we by our own power had done this wonder? The same may be applied to all ministerial success. It's not Paul, or Apollo doth enlighten the mind, doth convert the heart. See how much hurt the Devil doth the Church, by the name of these instanced in; One saith, I am of Cephas, that is, of Peter. Now the name and repute of Peter, is that upon which all Popery is built. They are the Successors of Peter; It's the Patrimony of Peter; They made him an Universal Head, superior to all other Apostles. For the Fathers also; it's true, many of them were of eminent parts and gifts, yet all of them had their errors: But how much hurt hath been done to the Church, by setting them up as a Rule, or infallible Judgers and Interpreters? Therefore Austin, good man (as it were) foreseeing this, disclaimeth it, and saith, He would have none read his, or other men's books, so as the Canonical Scriptures, Soli Scripturae fides, caeteris judicium. Luther was afraid to leave any of his Works behind him, lest they should draw men off from Scripture. Thus the godly have been afraid with Paul, lest any should idolise them. We read of a Dispute that the Archangel, and the Devil had about Moses his body. Some think it was this, though other Interpretations are given; God, we know, did wonderfully hide Moses his body, when he was dead, from the Israelites, and the Devil would have it known and buried, that so it might have been adored afterwards, as in Popery. What adoration? what invocation, and divine worship is given unto some Saints, and to some that were no Saints, but canonised by the Pope?  
2. The Devil worketh mischief to the Church, even by the repute of good men, when such opinions and doctrines are attributed to them, as they never owned. For as the Devil hath brought in his superstitions by pretended places of Scripture; hence he wre●●ed Scripture, when he tempted Christ; so also he useth the names of eminent instruments of God, to countenance falsehoods. Thus Paul writing to the Thessalonians, 2 Thess 2.3. bids them, Not be troubled, as by letter, or epistle from him, as if the day of judgement were at hand. It seemeth there were some, that taught in those days, that the day of judgement was immediately approaching, and this did much trouble the godly: for they believed it, and why did they believe it? Some pretended it was Paul's judgement, they had a letter, and an epistle from him to this purpose. Here, you see, even in those days, men to propaga●● or countenance their falsehoods, would abuse eminent men, and so most of the Ancients have many spurious and counterfeit Tractates go under their name, as Ignatius and Clemens; and why so? but that under this pretence many superstitious customs might be pleaded for. Yea, there is a Book, called enoch's Prophecy, and Barnabas his Gospel, and many such, pretended to be written by those that had divine inspirations, and all are this grand Impostors.  
Lastly, The Devil brings hurt by good men's name, when he s●weth discord and dissensions among them. This makes the common enemy triumph: Oh (say the Papists) if you Protestants have the Spirit, why are there so many Sects? Why doth the Lutherans spirit, and Calvinists disagree? Now although we might better retort on them, Why have there been several Popes, who have all said, they determined infallibly, and yet have condemned one another's Canons? And could this be by the same spirit? Yet the answer is plain in the Parable, when it was asked, How came those tares, seeing the Master had sown good seed? The answer was, The envious one hath sowed them, Mat. 13.  
I might give Reasons for this. As  
First, The insatiable malice of the Devil against the Church of God. He always envieth the peace, the good order and Ordinances of the Church; and therefore, when he could no longer raise up bloody persecutions against the Church (for Constantine was turned Christian) than it was divided and miserably rend with heresies. So that the Church hath always been like Noah's Ark on the waters floating up and down.  
Secondly, The very name of Religion and piety hath such authority upon men's consciences, that the greatest enemies of godliness have always pretended to it. If the Pharisees persecute Christ, Oh (they say) it's for his blasphemies, he will not keep the Sabbath, and because he said, he was the Son of God. This doth mightily justify Piety and Religion, that all men are fain to use the name of this for what they do.  
Use of Exhortation. Take heed of two extremes, either a profane delight in wicked, dissolute Ministers, such who will never trouble thy conscience, reprove thy sins: Or the other extreme of minding godly instruments, so is not to look up to God. The former is a general sin. For what people are there that would not have Ministers like themselves, loose, dissolute, as they are? Thus God of old complained of the wickedness of Priests, and the people love to have it so. Oh that is too much! Give them one that is not so strict, that will do as they do. Oh wretched men, that think it not enough to be ungodly themselves, but they would those also who are to be guides to them; in the same manner; people will be deceived, and who can help it? They will have those that shall speak peace to them, give them comfort, when yet the Lord hath commanded them to make the hearts of such sad.   

1 COR. 1.12. And I of Christ?  
THat I may finish Paul's reproof from that Text, 1 Cor. 3.4. concerning the Faction● and Divisions at Corinth, I am necessitated to take in this Text, for here is a larger enumeration than in that place; for here is an addition of two persons more, I am of Cephas, I am of Christ. By Cephas is meant Peter; and because he was the Apostle of the Circumcision, as Paul of the Gentiles, Happily some of the believers, who did too much cleave to those legal Ceremonies might advance him. And if that opinion of some be true, That in most Cities converted to the Faith, there were two Churches, the Gentile Christian Church, and the Jewish Christian Church, than this might foment the division more; howsoever the Popish Interpreter laboureth under this difficulty, how they could be guilty of sinful factions, who advanced Peter: but they build upon a rotten foundation.  
But I shall not consider any further this division, that did exalt Instruments, and Ministers too high.  
I come therefore to those that did offend on the contrary way, and that is such, Who did so set up Christ, as to neglect Paul, Apollo, and the Instruments of their faith. For here two contrary factions are forbidden, which are very frequent in the Church; and oh that this age were not infected with this disease! Some did glory in their teachers, boasting of them in a contentious way, to the contempt of others. Others again, they ran into the clean contrary, and contemned all Teachers, all the Prophets, and pretended to be taught by Christ only.  
And I of Christ.] To open the word, we must acquaint you, that many of the Ancients thought, they that said thus, I am of Christ, were not to be reproved, but are instanced in, as an example, that they all should follow. Yea, Chrysostom thinketh this to be Paul's words; others said, I am of Paul, I am of Apollo, but saith Paul, I am of Christ. Thus they expounded it, thinking it not matter of reproof, for any to say, they were of Christ, and (they say) Paul's arguments would hold for this, as much as they did against glorying in men. For though Paul was not crucified for them, yet Christ was. Though they were not baptised into Paul's name, yet they were into Christ's. But to answer this: It's true absolutely and simply, it's not a sin, but a duty, for every believer to say, he is of Christ, To call no man Master, but Christ, therefore he is called a Christian, because a worshipper of Christ. And the Apostle 1 Cor. 3.22. useth this Argument, The believers were not Paul's, or Apollo's; but on the contrary, Whether Paul or Apollo, etc. all are yours; but then mark, he doth not say, Christ is yours, but you are Christ's: So for believers to say, They are Christ's, is in the general a duty; but that which the Apostle here reproveth, is such a setting up of Christ, as doth oppose the Instruments that Christ also hath appointed, and that the Apostle blameth those, who said, They were Christ's, its plain by the Context: It's told me by the house of Chloe, That there are divisions and contentions. This was a fault complained of. And then he instanceth in the matter of the contentions, I am of Paul, I am of Apollo, I am of Christ. This is in the same manner reckoned as the former; whereas if the Interpretation of the Ancients were true, the expression must have been adversative [But I am of Christ] And then the Argument following is plain, Is Christ divided? viz. Is the Doctrine or Person of Christ divided? Hath Peter one Christ, Apollo another, or these immediate pretenders another Christ? Now these that set up Christ thus in a sinful way, may be either those, that pretended immediate teachings by Christ, for such were in the Apostles days; therefore he bids them, Try the Spirits, or such, 
1 John 4.1.  who happily might have heard Christ himself teaching in his own person, and so did wrest those Doctrines that Christ taught, and yet in their sense made Christ the teacher of them, both may be included.  
Although I must add, That a further thing also is to be comprehended in this factious exalting of Christ, v●z. not only thereby to exclude Instruments; but also to conclude, that they only had Christ amongst them. For this is the property of many Sects, to appropriate Christ to themselves, as if none had Christ but they. Thus the Donatists did monopolise the word Christians to themselves. Observe,  
That although Christ only is to be relied upon, 
Observe.  as the Head of his Church, yet it is not his will, that under this pretence, we should despise, or contemn his Ministry, and the means of grace he hath appointed.  
So that this Text, with the former, 
Of a sinful setting up of Christ.  doth excellently bound the spirit of believers; that though they delight and rejoice in the gifts and office of the Ministry, reaping much spiritual benefit by it; yet they are still to look up to Christ in the Ministry, as the author of all increase. And on the other side, Though the Ministry can do no good without Christ's teaching, and it's the Spirit that giveth grace, not the Ministers; yet we must not so immediately depend on Christ and his Spirit, as to neglect the instruments, and means he hath appointed. Our Saviour cleareth this, when in one place, He sends his Disciples to preach, commanding all to hear them. And yet again, Bids us call no man master upon earth. Here is no contradiction; but if a Christian be wise, he may excellently compose them. No man is to be called Master, principally and authoritatively; yet Christ hath appointed Teachers and Doctors, by whom we are to believe. So that it's the error and foolishness of men, when they run into extremes; even as in the Doctrine of Grace and freewill. The Marcionites and Manichees, they denied the Natural Liberty of a man; and the Pelagians on the contrary, the efficacious grace of God.  
To understand this, Consider,  
That there are principal and efficient causes of grace and salvation, 
There are principal and efficient Causes of grace, and subordinate and instrumental.  and there are subordinate and instrumental, and these must not be confounded. A sound mind must not make instrumentals, principals, as ignorant people do, thinking the very Sacrament will save them. Nor yet must we exalt the principal, to exclude the instrumental, as Enthusihsts do. The Efficient Cause of all grace is attributed only to God, or the three Persons, the Father, Son and holy Ghost, in their appropriated way. So that it's true, Every good and perfect gift comes from God the Father of lights, Jam. 1. No man can come to Christ, unless the Father draw him, John 6.44. And Christ saith, He will draw all men to him, John 12.32. He is the chief shepherd of our souls: He is the truth, way, and life, John 14.6. The Spirit of God also, that leadeth into all truth, that sanctifieth, that inlightneth the mind. So that when we have to do with a people, that do rest upon outward means: As some think, the Ministers gifts, the Ministers parts, or the very coming of a Minister to them, and praying for them, while sick, is enough to send them to Heaven. To such hearers, we are much to preach of the efficient, principal cause of grace; We are to cry, Sursum corda; we are to say as the Angel to the women, looking for Christ in the Sepulchre, He is risen; Look up to Heaven: so to such, who rest upon external means and Instruments, Why look ye downwards, look upwards? We see among the people of Israel, yea, and Christians in the New Testament too, so great a proneness to rely on Instruments; but as in civil things we must not rely on an arm of flesh; so neither in Church matters on a tongue or mouth of flesh, as the Ministers are.  
In the next place, There are Subordinate and Instrumental means of Grace, which God, though he could do all spiritual things immediately for us, and in us, yet he hath obliged us to the use of them. So that it is an high contempt of God, and such may never expect the workings of his Spirit, or virtue from Christ, that doth not use those instituted means he hath appointed.  
Now there is a threefold Instrumental cause of Grace, [When we call them a Cause, we mean not a natural Cause producing Grace, by any inherent power, as fire doth burn; no, but only instituted Causes,] God in the faithful use of these, will work Grace in us. And they are three especially:  

The chief instituted instrumental causes of Grace.  First, There is the Scripture the Word of God. This, as it is written, and consigned into a Canon, is a Rule by which all must believe, worship, and live; Insomuch that if a man pretend any Revelations or teachings, which are not warrantable by this written Word, he is to be held as accursed; To the Law and to the Testimony, Isai. 8.20. Christ himself still directeth to the Scripture: Paul directs Timothy to the Scriptures; and Peter commends believers, That they did give heed to the Word of God, as a light shining in dark places, 2 Pet. 1.19. So then, the Scripture or written Word of God, is one instrumental Cause of all our Faith and Godliness. It's the Rule God hath tied us to, we are not to receive Angels from Heaven, Galat. 1.8. much less men on earth against Scripture.  
A second Instrumental Cause of Grace is, The Ministry appointed in the Church of God. It would be in vain to reckon up the places, that speak of its usefulness and necessity. What is Paul, or Apollo, but instruments, or Ministers by which ye believe? 1 Cor. 3.5. Though they are not principals, yet they are instruments. Ephes. 4.11. God hath given gifts to men, Pastors and Teachers, for the perfecting of the Saints; That they be not carried away with every wind of Doctrine. Yea, they are called Fathers, because they beget men to Christ; and they are said, to save men, and convert men, because they are instruments. Yea, they are called Workers with God, 2 Cor. 6.1. What a great expression is this? So that you see the Ministry is an instrumental cause.  
Lastly, There are the Sacraments, when duly administered and received, There are many great expressions given to them. Bread and wine, (1 Cor. 10.) is the Communion of the Lords body and blood. Baptism is the putting on of Christ. Now the truth is, the greatest error that ever was by putting too much in Instruments, hath been about the Sacraments. In Popery, the Scripture was far enough from being set up too much, they disparaged that, making it insufficient and imperfect: but then for the Sacraments, they maintain, The very Act of receiving, is to work grace; and in this Popery many people do still remain, not considering that unworthy receivers, receive their damnation, as well as the worthy, Christ and his benefits; but when the Devil cannot destroy the power of godliness, by tempting men to put too much confidence in instrumentals, than he brings about Atheism and irreligion, by a total rejecting of them, opposing them to Christ. Therefore  
Secondly, There have been Enthusiasts or Illuminatists, who have thought themselves spiritual only; That have either in whole or in part rejected these instrumentals. A dangerous delusion it is, and hath many times surprised those who have been hopeful in the ways of godliness, and had many parts and religious abilities, but wanting a sure and sound foundation, they living against the knowledge of truth, God hath given them up to such delusions; neither have they stayed in denying the Ministry and Ordinances, but some of them have gone so far, as to neglect the Scripture also, calling it the dead letter, and saying, a godly man is above the Scripture, and the Bible. Thus subtle is the Devil, that when he cannot destroy by open profaneness, he makes them decline too much on the right hand, lifting them up to some pinnacle, and then afterwards throwing them down by some dangerous temptation.  
But this is a great sin so to advance Christ, and the Spirit, as to oppose his instituted means and Ordinances.  
First, Because it's a presumptuous tempting of God. For as in providential things, if a man should argue thus, Man liveth not by bread, but the Word of God's mouth; clothes and food are nothing, if God do not give the blessing. If a man upon this Argument should neglect all secondary helps, Would it not be a presumptuous tempting of God? You know how angry God was with Ahaz; The Prophet promised unexpected deliverance to Israel, and proffered a sign, to confirm this; No (saith Ahaz) I will not tempt God, I will ask no sign, Isai. 7.12. You might think this had been great faith, but it was great presumption, he tempted God, while he said, he would not: Thou mayest think, this is high and raised Godliness, to have Christ only, and the Spirit only thy teachers: but if thou dost this, to exclude his instituted means, thou dost tempt God.  
Secondly, It's great pride of heart, and disobedient unthankfulness to God, and that against his goodness and wisdom. It's God's great goodness, that he hath appointed men of the same mould with us, to deliver his Embassage. The people of Israel, when the Law was given, could not bear the expressions of God's Majesty; and if God had appeared at any time, they thought they should die presently. Now God knowing our frailty and weakness, did appoint men of the same nature and passions with us; and for thee to neglect this, is to be horribly unthankful. And then the wisdom of God is much magnified, by the foolishness of preaching, as the Apostle calls it (in the account of humane wisdom) to save them; and thereupon he amplifieth God's wisdom, that chooseth vile and contemptible things to confound the mighty and wise things of the world, 1 Cor. 1. Take heed then of the neglect of the Ministry, and means of grace, it doth arise from that carnal pride, that cannot condescend to the seeming low means in Christ's way.  
Thirdly, And I will name no more (other matter belonging to this, will come in afterwards.) It's the immediate furthering of the kingdom of Satan. Oh what a sad thing is it, that which the profane enemies, and Antichristian adversaries did formerly endeavour to overthrow (to wit) the godly Ministry, and means of grace▪ that thou shouldst in another way do it! For the preaching of the Word, and the Ministry thereof, (how low soever it be with thee) yet the Scripture calls it, The Kingdom of Heaven, often, and that is in a great measure, the Kingdom we pray might come. And therefore tremble, and again tremble, left the Devil begin to undo thy soul, by withdrawing thee from the Ministry of Christ. Alas, thou thinkest to set against that, and overthrow that! But poor man, thou settest against thy soul, and overthrowest thy own soul! Do not then entertain any opinion or practice, which opens a way to set Satan up in his Throne.  
Use of Admonition, To you, who have knowledge and parts, and a repute of Religion, take heed of Satan's temptation, in this kind. It's a pleasing delusion, he hath seduced many this way. Lay therefore up a good foundation: Shake off such suggestions, as Paul did the Viper upon his hand; walk humbly; take heed of pride, self-conceit, affecting to be some extraordinary person. Oh be not ignorant of Satan's devices and subtleties in this kind! Remember, if thou art godly, how useful, profitable and comfortable a godly Ministry hath been unto thee.  
Use 2. To rebuke with all severity those atheistical profane men, that neither regard Christ the principal, nor the Ministers, as Instruments. They are neither for Paul, nor Apollo, nor for Christ; but they are for their lusts, their pleasures, their mammon; as for matters of Religion, either Christ's teaching, or the Ministers teaching, they make no matter of.   

Verse 5. Who then is Paul? and who is Apollo?  
THese words are an argument to prove, why they should not set up any Teachers as the principal Head, but in all the parts and abilities of the Ministry still to look up to Christ. And the Argument is to this effect, Those that are instruments only, they must not be made principal agents; But even the most eminent Ministers, such as Paul and Apollo, are instruments only. Therefore  
So that for opening the words, Consider the condition, and the state of the Ministry. It's an instrument, They are Ministers, therefore of necessity to be used; God that might work conversion without it, hath yet appointed this instrument the Ministry. And yet  
2. It's but a Ministry, not a principal.  
Secondly, There is the effect attributed to this instrumental cause, viz. Faith, The Ministers by which we believe.  
Thirdly, Here is the diversity of the gifts in the instruments, with the efficient cause, Even as the Lord gave to every man.  
Lastly, Consider the manner of Paul's expression, Who is Paul? and who is Apollo? This Rhetorical interrogation is spoken to take them off from instruments, and to look up to Christ. Now in this observe the modesty and godly uprightness of Paul, though he himself be one of the men that is thus admired, yet he takes them off from himself, as well as others; he doth not take advantage of them by this their praise, and admiration of him. Observe  
That faithful Ministers seek not to win or gain a people to themselves; 
The end of faithful Ministers is not to win people to themselves, but to Christ.  but to Christ.  
They preach not that their gifts and abilities may be exalted, but that the people might be brought out of their sins to Christ. Admire their preaching, praise their Doctrine never so much; yet if thou art in thy lusts still, if thy life be not reform from thy impieties, they have no true joy concerning thee. See how excellently Paul expresseth this, 2 Cor. 11.2. I have espoused you to one husband, that I may present you a chaste Virgin to Christ. He doth not espouse the people to himself, but to Christ; he wooeth and entreateth them for Christ: it is not your good to us, but your obedience unto Christ, that we aim at. Thus John Baptist calls himself the friend of the Bridegroom, Joh. 3.29. which is the duty of every Minister; the friend of the Bridegroom, which standeth and heareth, rejoiceth greatly because of the Bridegroom's voice. It's an allusion to the custom in those days; the Bridegroom he had his friend and spokesman to bring him into the Bride's presence, and he heard their conference; if there were a willing agreement between them concluded, than the friend rejoiced greatly. Thus it was with John, and also with every Minister: We are Christ's spokesmen, we woo you, we entreat you, we bring you and Christ together every Sabbath day. Now if any soul will receive him, and be married to him, forsaking his former lusts, and all bypast sins, then is the friend of the Bridegrooms joy greatly fulfiled; it would therefore be horrible unfaithfulness in us, if we should do as Sampson's friend did to him, who got Sampson's wife for himself.  
To open this Doctrine, Consider in the general, 
A twofold end of Preaching the Word.  There may be a twofold end of preaching the Word of God; Either a corrupt, sinful end, or a gracious, godly, plain, and upright end. The Apostle speaks of many false Teachers that did corrupt the Word, to please men, 2 Cor. 2.17. and they sought their own glory, 
A corrupt end.  their own advantages, they did not desire to make them Christ's Disciples, but their own, they intended their own greatness, their own profit by them, Gal. 6.13. Some false teachers, they persuaded men to be circumcised, that they might glory in their Disciples flesh, id est, That they might boast we have such and such followers, that will presently embrace our doctrine, receive our commands, and such a Ministry hath always crept in the Church; for either they have aimed at external greatness, or else to propagate some false doctrines; and either of these ways; the people were not taught to come to Christ, they were not brought to receive him as their Lord, but to rest on them, as Teachers. 
A good end.  Now see how Paul doth wonderfully disclaim all such corrupt preaching, 1 Thes. 2.3. Our exhortation was not of deceit, nor of uncleanness, or guile: We did not please men, we sought not flattering words, we did not use the cloak of covetousness, he did not under fair pretences rob them of their estates, as the Pharisees under pretence devoured widows houses made of long prayers. O what a pure and excellent frame of heart was this, to disclaim all such base and corrupt ends! and see how Paul to these Corinthians 2 Cor. 1.12. comforts himself with this testimony, That in simplicity and godly sincerity, not with fleshly wisdom, he had behaved himself. Oh this is a precious cordial, when under all the censures, reproaches, and uncharitableness of the world to the Ministry, Ministers can upon good grounds comfort themselves, that they have walked in all godly sincerity, endeavouring the salvation of men's souls, and with tender bowels mourning for those that go astray, rejoicing to see any person or families owning Christ, setting up his ways and Ordinances.  
Now this point will be profitable for you the hearers, as well as the Preachers in the discovery of it. 
Characters of that Ministry that seeks not you to applaud them, but to bring you to Christ.  And we will first give you sure Characters of that Ministry, which would bring you not to applaud them, but to give up yourselves to Christ.  
First, They that are so, do rejoice in the grace and progress thereof in their people, though they should not esteem, nor highly prise them. Oh this is a good sign! Though thou dost not applaud, or admire them, yet if they see thee walk in the ways of godliness, and mortify sin, they are glad of it, and praise God for it: this proveth plainly it's not themselves they aim at Thus Paul, 2 Cor. 13.7. I pray God that ye do no evil, not that we should appear approved, but that ye should do that which is honest. Paul earnestly prayeth, that they might not do any evil, especially such gross evils as should deserve his censure, not that he might be approved, he cared not for that, let them think what they will, and say what they will, if they keep from evil, he shall heartily be glad of it. To these very Corinthians also see what he saith, 1 Cor. 4.8, 9, 10. We are fools for Christ's sake, but ye are wise: Ye are honourable, but we are despised: Ye have reigned as Kings without us, and I would to God ye did reign. The Apostles meaning is, That they thought themselves strong, and rich in all grace, they despised Paul for his afflictions, and contempt the world poured upon him. Oh saith Paul, this troubleth not me, I would ye did reign, I wish it were indeed so well with you as you think, and then for my part, I could be content with all the scorn and reproach I have in the world! Oh then when a Ministry is still praying for, desiring, and pressing men to the reformation of their lives, and for all their reproaches, uncharitable judgements, he matters them not, if he could see them forsake sin, walk holily, obey the Laws of Christ, let them account him a reprobate, the dross of men, any thing he careth not.  
Secondly, Then the Ministry seeks to bring men to Christ, and not themselves, when they are faithful, and bold to reprove men for their sins. They do not seek to humour, or to please any men. Flattery is a debasing sin in any, but in a Minister it's a kind of Sacrilege. Now those places I mentioned, show how Paul did abhor such a way, We use not flattering words, we came not in deceit. And Gal. 1. he saith, If he should please men, viz. in their corruptions, in their lusts, He could not be the servant of Christ. But the false Teachers, that set up themselves, and not Christ, They came with enticing words, they sought to please. And thus the corrupt Teachers in the Old Testament, they did daub with untempered mortar, Ezek. 22.28. They preached peace, peace, to such as went on in their wicked ways; and by this means the Priests did bear rule over them. There cannot be a surer sign of Ministers seeking themselves, and not Christ, then when they will let every man alone in his way, not reprove them for their impieties and wickedness. Alas, if he did entreat for Christ, if he came upon Christ's business, he would find the Word of God, like fire burning in his bones, and he could not hold his peace. And this should exceedingly convince people, to take all sharp reproofs kindly. If we press hard against any sin, thou livest in; for if we did regard ourselves, we should have more love in applying ourselves to humour you, to encourage you, to do every thing for you, you desire. But now, because we come for God, and it's his Glory and Honour we are to propound, we dare not be so unfaithful, as to conceal his anger against such sins. Oh, how should this convince you! The Minister in this reproof, in rebuking of those sins, goeth against himself, he will be more hated, he will lose by it, and yet will do it, because Christ commands him.  
Thirdly, When a Ministry affects any new false ways, that cannot be justified by the Word, then it's a plain sign he cometh for himself, and not for Christ. Christ himself would not arrogate, to come in his own Name, but in his Fathers. And, The Doctrine I preach, is not mine, but my Fathers, Joh. 7.16. Whatsoever. I hear of my Father, that I do, Joh. 8.28. Lo here, and wonder, Christ himself, though the Treasure of wisdom, yet coming as sent by God the Father, doth therefore still attribute all his Doctrine to the Father. Now, if Christ do thus, shall any Minister, who pretends he cometh in Christ's Name, teach any other Doctrine but Christ's Doctrine; Declare any thing but what is warranted by the written Word of God? I have delivered unto you (saith Paul) that which I have also received, 1 Cor. 11. And, Timothy is to keep that which was committed to him, 2 Tim. 1.14. So then, this is as an Argument of a Ministry seeking itself, when it affecteth to broach new Opinions, that have no sound foundation in the Word of God. They are not in this, subordinate Teachers to Christ: They do not learn out of the Word, but they themselves are the chief Masters therein.  
Fourthly, Then they bring their people to themselves, and not to Christ, when they seek only great external pomp, or earthly advantages, and not the salvation of men's souls. In this, the Pope of Rome, and the Roman Clergy have been industrious. How much craft? What artifice hath been used from age to age, to bring the Church of Rome to that temporal greatness it is come unto? They have commended ignorance; been indulgent to men in lusts; fomented discord between Princes; raised up Civil Wars, where they could send their Incendiaries; forge lies about Constantine's Donation; and many such things. And all hath been to make themselves great. But saith the Apostle in the name of godly Ministers, We seek not yours, but you, 2 Cor. 12.14. The Apostle doth (indeed) urge it in several places, That those, who sow spiritual things, should reap carnal; yea, and be accounted worthy of double honour. But yet the principal and chief aim, must be the uniting of the people to Christ, and causing them to give up their Names to him.  
Lastly, Then doth the Ministry labour to bring to Christ, and not to themselves, when they do not affect a tyranny, or dominion over the Faith and Consciences of men. Thus the Apostle, Not having dominion over your Faith, 2 Cor. 1. ult. And Peter, Not lording it over God's heritage, 1 Pet. 5.3. And that is especially done, when they are unwilling, the things they preach, should be tried by the Word. The Bereans are commended for trying Paul's Doctrine by the Scriptures, Act. 17.10. They are to compose those duties together, to try all things, and yet to obey and submit to their Guides.  
Now the Grounds, Why a faithful Ministry doth thus? Is,  
First, From their Calling and Condition; They are servants unto Christ. 
Reason's why a faithful Ministry doth thus.  They are Ambassadors, and so act not in their own name. The servant in the Parable, that was commanded to traffic till his Master came, did not gain for himself, but his Master. Yea, as they are servants to Christ, so in some sense, servants to the Church also. All are yours, whether Paul or Apollo. And, We preach ourselves your servants for Jesus Christ, 2 Cor. 4.5. They are not servants in this, as if they had their power from the Church, or did act in the Church's name, no: they act only in Christ's Name. And, the Holy Ghost sets them Overseers, Act. 25. But they are Servants to the Church, because all their Parts and Abilities are finaliter, for the Use and Benefit of the Church. Seeing then, they are Servants, they may not take the glory and honour to themselves.  
Secondly, As they dare not seek themselves, but Christ, so if the people should set them up instead of Christ, they dare not own it. Let no man think of us (saith Paul) above what he ought to do. When the Lyconians would have given Divine worship to the Apostles, they rend their clothes, and were grieved at their blasphemy.  
Use 1. How well pleasing it is to God, that the Ministers should walk in all simplicity and plainness of spirit. Many Officers in the Church, have thought by carnal policy, and crafty designs, to have advanced themselves; but nothing is so wellpleasing to him, as for us to abound in all humility, self-denial, and public affections to men's souls. If you consider the rage of the Devil, and the malice of wicked men, you would wonder, how God hath preserved a Ministry in all Ages. But as the Ark was not preserved in the water, as Ships are by the skill of the Pilot, and other helps, but by God's goodness: So it is with the Ministry and Government of the Church.  
Use 2. Of Exhortation to you the people. Hath the Ministry been useful to bring you effectually to Christ himself? This is that Paul desired. You may hear much, you may pray much, you may be much affected with the matter preached, and yet all this while not close with Christ; to receive him as a Saviour, and to obey him as a Lord. A woman may have many Letters and Tokens of love from him whom she loveth, and be much affected to him, yet not married to him, nor enjoy him as her Husband: And so, thou mayst have some affections and good desires, but thou art not yet united to Christ. The work of the Ministry is not done, till we can leave you in the arms of Christ: Till we have prepared the way for Christ to lodge in your fouls.  
Who then is Paul, and who is Apollo, but Ministers by whom ye believed?  
The former part of this Text hath been considered, viz. Paul's modesty and sincerity in gaining people to Christ, and not to himself. Now let's consider in what order, or rank of Causes the Apostle puts the Officers of the Church; and that is, in the Instrumental Causes. Wherein you may Observe, the Effect, viz. Faith. 2. The Manner of working it, it is by Ministry. They are not principal Agents. They are Ministers by whom you believed. The Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deacons: And this is sometimes used for a special Office in the Church, for those who had the care of the poor. Thus the Elder and the Deacon, are sometimes used for the settled Officers in the Church: but in this place and many others, the word is used largely for any Ministry or service: And so the Apostles, and Elders, and Pastors, may be called Deacons in this large sense: viz. Such who by their labours and pains, serve the Church and its good. Observe, that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as almost all the rest of the Greek words that denote the duty and quality of Church-Officers, signify no dignity or honour, but care, diligence, and all solicitude. Thus the most glorious creatures have Names, signifying their Ministry and service. The Hebrew word for the Sun, comes from a root that signifieth to serve; as also, for an Angel to be sent by way of ministration. So the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesychius makes to signify, to make haste, to run to the marks end; also as a man by this much striving stirreth up dust (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dust) like that of Virgil: 
Pulverulenta fugâ Rutuli daunt signa per agros.   
So that the word in its native signification, denoteth that earnest labour, and striving, which men that run to some mark usually make, by stirring up so much dust, that doth even obnubilate the air; and from this it doth metaphorically signify, that labour, pains; yea, agony, and striving, which the Ministers of God ought to have in their work: As Paul expressed it; I have fought a good fight, I have finished my course, 2 Tim. 4.7. Thus the word is opened, and it doth (as we told you) denote the quality and condition of the Officers of the Church, in respect of their Auditors. They are Ministers, Instruments by which God works Faith in the Hearers.  
Doct. That the Ministry in God's Church is the Means and Instrumental Cause, 
The Ministry is the appointed means to work Faith and all other Graces in the Hearers.  he hath appointed to work Faith and all other Graces in the Hearers.  
This Point hath its good use, for this will teach you what you should expect, pray, and hope for by the Ministry. How doth it beget and increase Faith in thee? How doth it wash thee, and make thee clean?  
But let us be more particular. And  
1. We shall show you how it's not an Instrumental Cause. And  
2▪ How it is. Only take Rom. 10.14. for an eminent place to confirm this Truth; where observe the excellent Gradation Paul makes: 
How it is not an Instrumental Cause.  None can call upon God, or pray, without Faith; and none can believe, unless they hear; and none can hear, unless they have a Preacher; and none can be a preacher, unless he be sent. See what a dependence here is, and how strong a place it is to prove the necessity of the Ministry. This premised, we go to the method proposed.  
First, When we say, it's the instituted means, or Instrumental Cause, it's not to be understood, as if the Ministry or Peaching of the Word, by any inward natural power of itself, can work grace in the hearts of the Hearers; no: Experience witnesseth, that after ten thousand Sermons, men remain as ignorant, and as brutish as before. The words reach only to the ear, but they make no forcible impression upon the soul. So then, the Ministry doth not beget grace, as the fire burneth, or the hatchet cutteth; which are Instruments that work by their own inward dispotion and power to pruduce their effects. This is good to observe, that so still our hearts and prayers may be up to God, who works in and by the Ministry.  
Secondly, Because it's not a natural Cause; therefore it doth not also work necessarily these Divine Effects in every subject, but where and when God is pleased to apply it. The Sun shineth every where, upon one thing as well as another: The fire burneth always every where, in one place as well as another. But the Ministry doth not so, that is successful in one place and not in another: That works upon one Congregation, and not upon another. And herein God's wisdom makes a wonderful difference. The most unlikely; the most indisposed many times find the Ministry inlivening and quickening of them, when others are blinded and hardened. So, that though we should have the Ministry of Angels, and of the most eminent men that ever lived, still we must take heed, that by our unthanfulness, negligence, profaneness, we do not provoke God to withdraw his power and presence in the Ministry. For if it be so (as it is to be feared it is so to too many people) than the Ministry is but a shadow; or if a body, a body without a soul: It's but a dead letter: Yea, not only the Law, but the Gospel and all preaching is but the ministration of death, and condemnation, when without God's Spirit and power. As Elias servant, though he had his Master's staff, yet that could do no good, to raise the dead Child, till Eliah came himself. Oh, then say, Lord, be thou in their Sermons; in their Ministry!  

How it is a Cause.  In the next place, let us show how it's a Cause or Instituted Means? And that is thus.  
First, God hath appointed the constant and diligent use of this in the Church, and the people's constant and diligent attending on it. 2 Tim. 4.2. Preach the word in season, and out of season. That signifieth the diligent dispensing of the Word. And then the people, they are commanded to be swift to hear, James 1.19. And, As new born babes, desire the sincere milk of the Word, 1 Pet. 2 2. So that God hath indispensably commanded all people, of what degrees or ranks soever, To hear and depend upon the Ministry: To wait at the gates of wisdom: To obey and submit themselves to such guides, Heb. 13. Let no man think himself too great, or too wise and learned, or too holy and godly: These are soul-destructive ways. For as it is a woe to us, if we preach not the Gospel; so it must be a woe to you, if you hear it not. For the same command that commands the diligent dispensing of this Word of life, doth also command to the constant receiving of it. Thus you see God hath commanded it. It is not indifferent whether you will hear or no: He hath not given any exemption to any.  
Secondly, As God hath thus commanded, so he hath also graciously promised to go along with it. So that the Word works by reason of the Promise. God speaks a word of command to the Ministry; Let it pull down sin; Let it build up grace: And then, it prevaileth against all opposition. Thus, when Christ gave his Apostles Commission to make Disciples, and to preach to all men, he encourageth them with this; That he would be with them to the end of the world, Mat. 28.20. Thus in this Chapter, Paul plants, and Apollo watereth, but God giveth the increase. So then, God hath commanded this way, those means: and hath promised to be powerful in them. And therefore it's God that sanctifieth: God that begetteth us: God that saveth by the Word. As you see the Husbandman, he prepareth the ground, he throweth in seed, but he cannot make it grow. In the Apostles time, and the first age of the Church, how wonderful and admirable was the Word in propagating Faith? In converting men from their sin, and lusts? And all, because God was mightily with them.  
Thirdly, The Ministry is a means to beget Faith and Conversion, as it is accompanied with Arguments to convince the understanding and Consciences of men, as also with Arguments of terror, or joy to move the affections. For this you must know, that although the Ministry works not by any inward power, as natural Causes; yet it is very suitable to work upon men, by propounding Arguments and Motives. And these being powerfully set home by God, make a wonderful alteration, by conjunction of the judgement. So we may read of Paul, that he did by several Arguments, prove and demonstrate that Jesus was the Cstrist: So, that they could not gainsay him. Whereupon, they did either believe, or prove obstinate opposers.  
If you ask then, How comes the Ministry to be thus Instrumental? The Answer is,  
By a potent and strong conviction of the Conscience, declaring Grounds out of the Scripture. So that the Ministry is called the Candlestick which holds out the light. The Word (indeed) is a two-edged Sword, dividing into the inwards: But there must be an hand to wield and govern it. The word is an hammer, but there must be an arm to strike it home. And certainly, it's a wonder of wonders, that people should be led in such captivity and slavery to their lusts, that though they sit and hear, and are convinced, yet they believe not How often have we demonstrated out of the Word, that thy lusts and dissoluteness, are sins? And how often at the same time doth thy conscience join with the Word, that thou art convinced? It's thy case, and thou art the man, yet thou art obstinate, and dost not reform: Doth not the Word bind thee up, take away all thy cavils, stop thy mouth, thou hast nothing to say? yet thou wilt be wicked, because thou wilt be; and so the Word is instrumental to beget grace, because it worketh upon the affections by the Ministry: There are Arguments of fear and terror on one side, there are Arguments of love, glory, and immortality on the other. Now if humane O●tours have been able to persuade their Auditors, and Rhetoric hath made such changes in men's minds, insomuch that some Heathens made Hercules so famous for strength, the god of eloquence, as if that were his his great might; what shall we say of the Arguments and power of God's Word, which is above the hearts and consciences of men? so that the Word works faith and conversion, by convincing the judgement, and enflameing the affections  
As it is means or instrumental in this manner; 
The Properties of this instrumental Cause.  so there are these four Properties of this instrumental cause.  
First, The Ministry is the only ordinary way that God hath appointed, either for the beginnings or increase of grace. For the beginnings, Thus Faith is said to come by hearing, Rom. 10.17. And God hath begotten us by his Word, Jam. 1.18. And for the increase, Eph. 4. You may there see it is for the completing of us in a full stature in Christ. Thus as the ordinary way for a man's life is by outward food, and sustenance; so the ordinary means of all spiritual life is by the Ministry of the Word. Indeed some propound particular cases, as of Infant's wh● cannot hear, or of deaf men, or of some persons by unexpected calamities cast where no Ministry is to be had; but we do not now speak of extraordinary ways, we know God did feed the Israelites with Manna from heaven, when they could have no ordinary food; but in God's ordinary way, unless thou expect a miracle, the Ministry is the instrumental public means. Indeed the godly example of others, and afflictions, these may much prepare the heart, but the Ministry that is the proper instrumental cause.  
Secondly, Because it's the ordinary means, therefore it's the necessary means to which all are tied. We cannot be without it; if a man enjoy it not, his soul becomes like a barren wilderness, yea like a noisome dunghill. Hence the Ministers are compared to those servants, that distribute convenient bread to others. As a house or family cannot be without bread, so neither can the Church without the preaching of the Word. The Ministry is frequently compared to rain, the same word in its root for to rain and to teach, and the preaching of it, to the plentiful seasonable showers that came upon the parched ground; so that as ● Land or Kingdom cannot subsist without the rain from heaven, so neither people without these means, Isa. 5. When God commanded the clouds to rain no more upon his vineyard, his meaning was, he would take away the Pastor, and the Teacher from them, and then woe be to that land.  
Thirdly, This instituted means is very unlikely for such glorious effects to a carnal●●ie. Hereupon it's very despicable and contemptible to humane reason. The Apostle calls it the foolishness of preaching, 1 Cor. 1.21. not that it is so indeed, for ●t ' the wisdom of God to salvation; but the Apostle calls it so according to the principles of humane wisdom. For whether you do regard the matter or manner of preaching, it's both very unlikely ever to produce such effects: The matter is high, paradoxal, incredible to flesh and blood; The manner of delivering is plain, without the affected wisdom of the world, without either miraculous signs, or scientifical demonstrations, either of which would much persuade men.  
Fourthly and lastly, It's the perpetual invariable means God hath appointed to the world's end. When the Ministry and Preaching shall cease, then shall all this world with the things therein cease: Thus Eph. 4. it's there said to continue till Christ's coming; and Paul's direction about the Ministry must be kept till the coming of Christ. The former dispensation is altered, he hath taken away Priests and Levites, the sacrifices and Altars; but he will never take away Pastors, and Teachers, and Sacraments, and these must abide as long as there is a Church on the world.  
Use of Examination. It's the Ministry, this is the ordinary, necessary, appointed menans for faith, and other graces. Why then is it, that it hath not been so to thee? Oh it would be an heavy trouble to thee, thou wouldst think God had some extraordinary judgement upon thee, if thou couldst have no clothes to warm, no food to nourish thee, no creature be that to thee, for which it is appointed. But behold a greater judgement than this, no Ministry doth convert thee, no Preaehing begets faith, or repentance in thee. In the Apostles times, What multitudes were converted by the Word? Yea in the first times of Reformation from Popery, How many did not only receive the truth in their minds, but grace in their hearts? they were not only converted from Popery, and superstition, but from profaneness and impiety? But now alas to whom is the power of God made known? Certainly the Word is the same, God's arm is as strong as ever; but men by their wilful ignorance, by their unthankfulness, and rebelling against the light, have sinned away the presence and power of God from the Ministry, and then if God go not along with us, Alas what can we do! Oh that you who are hearers would deeply lay these things to heart! God saith his Word is an enlightening Word, a sanctifying cleansing Word: Why is it not so to thee? Why art thou no more reform, then where there is no Preaching, no Ministry at all? The same cursing, swearing; the same lusts, pride, covetousness, and ignorance. Is not all this, because God doth not appear in his own Ordinances? Oh men without hope, How desperate is such men's condition! for if the Ministry cure thee not, what will cure thee? Woe be to thee, if the Word that is so effectual and operative to others, be not also to thee  
Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave every man.  
The third thing in order to be discussed, is the noble Effect, whereof the Ministry is said to be an Instrumental Cause, viz. Ye believed. Faith is one of the most eminent Common-places in Divinity. It's the Sanctum Sanctorum in this spiritual building. It's the fat in that spiritual Sacrifice we offer to God. And because of the spiritual, and most sublime nature of it, it is least understood by the natural man.  
I shall not at this time handle all the main particulars about it, because the holy Ghost intends it not in this place. Only take notice, that in stead of all the work of grace, repenting, reforming, he nameth believing, because this is Initial and Introductory to all the rest. The word Faith, or Believing, is of a very large and fruitful signification; but it's impertinent, at this time, to trouble you with it. Observe,  

Observe. Of Faith.  That Faith is the great and eminent grace, which God by the Ministry works, in some hearers.  
Thus upon Christ and the Apostles preaching, still this is recorded, And many believed: Insomuch that Faith is said to come by hearing, Rom. 10.17. The Scripture indeed sometimes speaks of faith, as prerequisite to make the Word profitable, Who hath believed our report? And the Word profited them not, because it was not mixed with faith, Heb. 4.6. Here we see unbelief doth obstruct and hinder the savoury effect of the Gospel, But that is finally in those that p●rish, but in those that shall be saved, God in his due time will by the Word preached work faith, viz. enlighten their minds, and open their hearts to entertain it.  
To open this Doctrine, Let us consider the Nature of Faith, 
The nature of faith. It consists in three Acts. 1. Knowledge.  and that is usually said to consist in three acts; whether they be all essential, or some only, I shall not here determine.  
The first is, Knowledge and understanding. This is eternal life, to know thee, and Jesus Christ whom thou hast sent, John. 17.3. Yea, it's a strong and powerful conviction of the mind. Hence it's called, The substance and evidence of things, Heb. 11.1. Believing in the soul is compared to the corporal seeing of the body. To say a blind faith, is as great a contradiction, as to say, a dark Sun, or a cold fire. If it be faith, it doth see the ground of its belief. Indeed faith cannot comprehend the matter we believe, the Doctrine of the Trinity, the Incarnation of Christ, are like the dazelling Sun to our Bats-eyes; but though faith cannot comprehend the matter believed, yet it knoweth the ground why it doth believe, in those places of Scripture, and the testimony of God's Word, which saith, It is thus and thus. Oh then! How far are many from being believers? For ignorance covers their souls, as darkness did the Chaos at the first. The very principles of Religion, the total ignorance whereof doth damn a man, yet is like a veil upon most men's eyes. Oh then consider that knowledge and understanding is the necessary way to let in faith, or rather is a beginning and part of it! If thou hadst lost thy eyes, or wert smitten with corporal blindness; How much would it affect thee? But now thou hast unbelief, and spiritual blindness, yet it doth not break thy heart. Say no more, thou believest in Christ, thou believest in God, if thou knowest not what Christ and God is. Though ignorant people are full of their devotion, yet because it's without knowledge and faith, it's as abominable as a Sacrifice without eyes.  
Secondly, But knowledge is not all; How many Atheists are there, 
2. Assent.  that know much, and understand the points of Religion, yet believe not? Therefore the second Act of Faith is to Assent, to give credit to them, as true; and this indeed we mean, and Scripture also means this most commonly, when it speaks of believing the Word of God, that is giving a firm and sure assent to it, as true. Hence that expression, Faith is the substance, Heb. 11.1. that is, by faith we make those things that are future really subsist, as it were in our souls, as if present: Thus Faith makes Heaven and Hell present. The Apostle excellently describes it, They behold not the things temporal, or seen, but the things eternal, which are not seen, 2 Cor. 4 18. Thus Moses is said, to have an earnest eye of faith fixed upon the reward, and that is an act of faith, Heb. 11.26. And in this respect most fail; They do not firmly assent to the Doctrine of God's Omnisciency, of a Day of Judgement, of giving an account of every evil word. Did they believe these things, as the Word of God, which cannot deceive, which cannot be false, how dared they live in such professed impieties? But the fool hath said in his heart, there is no God, Psal. 14.1. No Judgement, no Heaven, no Hell. If an humane faith can set men so much on work, when yet all men are liars, what shall not a divine faith do?  
Thirdly, That which is the complete and formal act of faith, 
3. A resting on Christ.  is a resting on Christ, a receiving of him, a coming to him. Hence are those emphatical expressions, which are in no humane Authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To believe in God, in Christ; and this act of faith, is expressed by words of resting, rolling the soul, waiting, and expecting, by receiving, embracing. A godly man is called a member of Christ, and faith is the ligament, and that which uniteth: a branch in the Olive-tree, faith is that whereby we receive fatness of it. So that the power and life of faith lieth in this, that it gives up the soul to Christ, and receiveth Christ in the soul; hereby it is said, Christ dwells in our hearts by faith, Ephes. 3.17. And this act is only in the godly. This is the difference from all hypocrites, they are said to believe, they know, they give credit to many things; and this works some slighty affections, but they are not united to Christ; they cleave not to him, so as to to be made one with him; They receive him not both as a Mediator, and as an Head, to whom they will conform, and live as Members answerable to such an Head. This then is the marrow, and the soul of faith, when a man so knoweth, so assents, as thereby he is incorporated into Christ, receiving of his virtue and influence; so that all is Christ (as it were) I no longer live, but Christ in me; and the life, I live, is by faith in Christ, saith Paul, Gal. 2.20.  
Now this faith thus described hath glorious Effects, and also many Properties, we will select some of many. As  

The Effects of faith ad intra.  First, The noble effect of Faith, ad intra, is to receive the righteousness of Christ, and thereby to make it ours; by which means faith is so often said to justify, and we are justified by faith; And Paul did so exceedingly desire to be found, not in his own righteousness, but by that of faith in Christ, Phil. 3.9. This is the hand to put on those glorious Robes to cover our nakedness. This is the eye by which we look upon that exalted Serpent to be healed. It's not repenting, sorrowing, reforming, no nor martyrdom itself, that hath this honour, which faith hath; neither is this for any dignity, or worth of faith, but because it's an instrument to receive the righteousness of Christ, which no other grace can be. So that as the child new born, presently moves it lips and mouth for the breast, to be sucking there: So the new born spiritual Infant immediately goeth out of its own works, it's own righteousness, and desireth to be found in Christ only. This way of believing is very paradoxal, and hidden to a guilty conscience; Cain did not know it, Judas was not acquainted with it, and thereupon eternally perished.  
A second Effect of Faith ad intra, is to receive virtue and power from Christ, to subdue our corruptions, to conquer our sins; so that faith is the instrument of Sanctification, as well as Justification. Thus we are Members, and Christ is the Head; branches, and he the Vine; and as these are nourished and enlivened, bringing forth fruit, by having sap and virtue from the head or tree; so are we supplied with virtue and efficacy for all imperfections by faith from Christ. In so much that the excellent ready way to conquer any sin, to subdue any passion, or unruly affections, is by Faith to apply Christ to the soul. If the branch would flourish, it must not depart from the tree, but still be ingraffed closer to receive power; and thus thy way to overcome any noisome temptation, is not to keep off from Christ, to be discouraged by unbelief; but the more sensible thou art of thy weakness and infirmities, to lay the faster hold on Christ. But oh how hard is it, ere many of the children of God come to learn this good way! They lie discouraged in their combat and conflict with sin; they are ashamed of their hypocrisy, their guile. Oh they are so unworthy, and so wretched, that they dare not come near Christ, and this hinders them! Even as Peter out of a preposterous humility, would not let Christ wash his feet; but (saith Christ) If I wash thee not, thou shalt have no part in me, John 13.8. And then Peter saith, Not my feet, but my whole body also. Oh when thou comest to know how acceptable it is to God, and how comfortable to thy own self! In the midst of all weaknesses and failings, still to catch hold on Christ, than thou wilt be enamoured with it, saying, How foolish and ignorant have I been? Even like a beast, and an enemy to my own good. Therefore if thou art at any time overtaken with a sin, cast not away thy faith also; That is, as if a soldier, because he hath received a blow, should throw away his weapon, by which he might offend his enemy. If by thy doubts and diffidence, thou art kept off from Christ, how canst thou ever get power against sin?  
But let us come to the Effects ad extra: For all say, they believe; 
Ad extra.  all are confident in Christ for their salvation; there is no man, though profane and abominable, but he saith, he believeth in Christ with all his heart. Therefore there are Effects of faith ad extra, in the outward man, from which this Faith can never be separated, no more than heat from fire, or light from the Sun. As  
First, It purifieth a man inwardly and outwardly from all filthiness. He that truly believeth, he cleanseth himself from all filthiness of flesh and Spirit: Having these promises, let us cleanse ourselves, 2 Cor. 7.1. and we have not them to make use of, but by saith; especially that is to our purpose, Act. 15.9. Purifying their hearts by Faith, which is seen in a great manner, by cleansing away that dross, that mud which is in every man's heart; every man's heart is a filthy poisoned, noisome fountain, and faith cleanseth it, purifieth it. Thus John also, He that hath this hope, which is a necessary companion of faith, purifieth himself even as God is pure, 1 Joh. 3.3. Come then thou who speakest of thy faith: What is thy heart, thy life, are they clean? Thy heart men cannot enter into, that may be a cage of unclean birds, that may be a den of thiefs; their pride, covetousness, uncleanness may lodge, and none in the world condemn thee for it; but Faith would quickly dispossess these, and make it clean for Christ to dwell in. And then thy life, How pure is that? Dost thou talk of believing in Christ, when thou hatest purity, makes a scoff and a taunt at it? I tell thee, if thou didst believe, thou wouldst be pure and strict also. As Saul that went with no good will to the Prophets, when he came to them, the Spirit of God sell on him, and he prophesied also. Thus thou that art a malicious enemy, a profane scoffer at purity and holiness, should the Spirit of God once fall upon thee, thou wouldst become pure and strict also. Know then, a man can no more carry faith in his heart, and this not reform his life; then ointment about him, and that not discover itself.  
Secondly, Where there is a true lively Faith, that will make a stout, though wise confession of the truth, when God doth require it. Rom. 10.10. With the heart man believeth, with the mouth confession is made to salvation; and the Apostle, We believe, therefore we speak, 2 Cor. 4.13. Indeed there is a faith about some disputable points in Religion, that are not essential to salvation, that the Apostle bids a man have it to h●mself, Rom. 14. but for the main points, the owning, or not owning whereof, is the owning or not owning of Christ. Our Saviour speaks terribly to the not confession herein, He that shall not confess me before men, though before a cro●ked and perverse generation, him will not I confess before my Father, nor the holy Angels, Mark 8.38.  
Thirdly, Where faith is, there it will carry a man out to the ready performance of all obedience, justice, temperance, liberality, equity, and every good work. The Apostle James, Jam 2. doth at large show, That that man is but a vain man, and an hypocrite, one who cousins his own soul, that thinketh by faith to be saved, when this is not incarnated, and manifested in all godly conversation: Yea faith puts all graces on working, as Heb. 11. That seemeth to be the great wheel that sets all others on going.  
Lastly, He that doth truly believe, is not discouraged from his duty, because of any trouble or persecution in the world. Christ prayed for Peter, That his faith might not fail him. No danger, no fears could have drawn him into sin, had faith been active. It was faith made Moses choose reproaches and persecutions, rather than the glory of Egypt. A man that liveth by sense, and by worldly advantages, he cannot but with the Chameleon turn into every colour of that object which is by him, because worldly fear reigneth and ruleth in his heart; but Faith that overcomes the world. If it conquer Devils and Hell, much more the world. Yea, it makes a man rejoice in tribulations.  
Use of Examination. Hath the Ministry had this effect to make you believe? Oh, you will say, Who doubts of that! Are we Atheists? Do you make Pagans and Infidels of us? Consider, there is a great difference between the Title, Name, and Profession of a Believer, and the real Efficacy of it. It's said, Simon Magus believed, because he outwardly professed so, yet he was in the state of gall and bitterness. It's said, John 2. ult. That many believed, but Christ would not commit himself to them, because he knew what is in man. Therefore, Do you really believe all that the Scripture saith? And, if so? How darest thou lie, swear, deal unjustly? No: you flatter yourselves. The Faith of these things, would make you tremble; yea, roar out: Oh! What shall I do to escape this great wrath! Therefore set Faith more on work, from day to day: I am no Atheist; I am a Christian; I believe a Day of Judgement: Why then live I thus?  
But Ministers by whom ye belived, even as the Lord gave to every man.  
We are come to the last Particular observable in this Verse, and that is the Efficient Cause of this Ministry and Service in the Church, with the variety of the Gifts of those that are employed therein: Even as the Lord gave to every man. This the Apostle addeth, still to take off all from the Instruments, and give it to God. They are indeed Pipes to convey God's grace, but they can no longer run, than this Fountain fills them. They are indeed spiritual Trumpets, to give warning of God's wrath approaching, but they cannot breathe forth any sound, but what the mouth of the Lord doth first breathe into them. So that although the Church of God, in respect of the several Gifts God bestoweth on her Officers, be like the Queen's Daughter, clothed all in needle and embroidered work; Even as the King's Daughters were wont to go in particoloured clothes; Yet all this Ornament and comeliness, is put upon her by God alone. So that every Minister hath a peculiar Gift; yet so, as all comes from above, from God to him.  

Of diversity of Gifts in Ministry.  Doct. That God hath given several Gifts and Abilities to the Ministers of the Church, and thereby makes use of them all, for his glorious ends.  
The Apostle doth in many places, delight to compare the Church to a man's body, where there are several parts, and every part hath its peculiar Office. There is the eye, the hand, the foot; and though all are not equally eminent, yet all are equally necessary. But 1 Cor. 12.4, 5. you may see this excellently described: I here are diversities of Gifts, and of Administrations, but all from the same Spirit, the same Lord, and all is for the same end. The manifestation of the Spirit is to profit withal. Whatsoever Abilities and Gifts God hath given, they are not for vain ostentation: They are not for humane applause, but for use to profit withal. Insomuch, that if any man should should use his parts, his abilities, to propagate error, or to strengthen men in wickedness, they did greatly abuse the good Gifts of God, and turn wholesome meat into poison.  
To open this Doctrine, you may consider, That the Gifts of God to the Church, 
1. The Office itself is a Gift to the Church.  are (as to our purpose) of two sorts.  
Sometimes the very Office and Function itself is called a Gift. To be an Apostle; to be a Pastor; to be a Teacher; is a Gift. Thus Ephes. 3. Yea, Christ's Ascension. He gave Gifts to men. As Kings at their Coronations distribute large and plentiful gifts. And what are these Gifts? Apostles, Evangelists, Pastors and Teachers. Thus the very Office is a Gift, and that a great one too: More than all temporal mercies, though the ungrateful world cannot think so. Thus, the Psalmist speaking of the Word of God, and the Ministry given to the Jews, he addeth; He hath not done so to every Nation, Psal. 147.20. Alas, for temporal mercies he had, he gave them peace, quietness, and plenty; all abundance; and filled them with good things: but this was nothing to the Ministry of the Word. And certainly, no plenty, no quietness, no abundance, is a mercy equal to the Gospel. Therefore Amos threatened the famine of the Word, as more terrible than that of Bread, Amos 8.11. But when will swine prise a Pearl, or carnal men the things that are spiritual. But than  
Secondly, The several Abilities, 
2. Their several Abilities and various Parts that Officers in the Church have, while they discharge their Office.  and various Parts that Officers in the Church have, while they discharge this Office. This we commonly call, such a man's gifts: He hath a special gift in such or such a way. The Apostle speaks of the Word of Doctrine, some men hath, viz. doctrinally to open the sense of the Scripture, and solidly to confirm it. And another man hath the Word of exhortation, Rom. 12.8. His Ability is, in applying throughly and powerfully the Doctrine confirmed to the Conscience of the Hearers. And both these are admirably necessary. This is to be a shining and burning light. Shining by Doctrine, and burning by Application. Thus some have more Eloquent Gifts, others more plain and solid. Esay is full of Eloquence, and Amos is more plain. Austin said, Qui dedit Petrum pisca●●rem dedit Cyprianum Rhetorem. God hath called plain men, yet enabled by Gifts, to preach his Word; and he hath also called eloquent men. The Hen (though with an hoarse voice) can cluck her Chickens together, as well as the Nightingale her young ones with a sweet voice.  
In the next place, This latter sort of Gifts are of two sorts: Either Extraordinary, 
2. And these are of two sorts: 1. Extraordinary.  such as the Spirit of God gave immediately, without any humane industry or labour. And thus in the Primitive Times of the Church, their Gifts were extraordinary: For though the Apostles were at first Tradesmen and illiterate; yet ere they had a public Commission to preach to all the world, they had the Spirit of God extraordinarily descending on them in cloven Tongues: That as diversity of Tongues did once destroy Babel, so this variety of Tongues, would destroy the Devil's Kingdom. So that the gifts of Tongues, the gift of Interpretation, and many of those things we read of, 1 Cor. 12. they were extraordinary: According to the Prophecy of Joel, Act. 2. That God would pour his Spirit on them, and their old men, and young men, should see Visions, and dream Dreams. These were extraordinary. But because such extraordinary gifts were in the nature of Miracles to confirm the Apostles Doctrine, and their Mission from God, they now cease.  
Therefore in the second place, there are Ordinary gifts; and they are such, which by labour and study, and praying, we obtain at God's hand. For even these ordinary abilities of learning, Parts, and gift of Doctrine, of Exhortation, they come by the blessing of God. And therefore, when God is angry, he blasts men, and takes away their gifts from them. Now, these ordinary gifts, the Apostle supposeth, would be in Churches constituted after his departure: Therefore it's required of every Elder, he should be apt to teach, 1 Tim. 3.2. Yea, those that had extraordinary gifts, did make use of study, and labour▪ and diligent pains. Thus Paul exhorts Timothy, to give himself to reading, that his profiting may appear to all men, 1 Tim. 4.13, 15. Yea, Paul himself made use of his Parchments. So that those Lamps which were enlightened by God himself, did yet need the continual oil of their labour and pains. And if this was true of those extrordinary gifted persons, how much more of ordinary? The Nurse that feeds not, cannot long give milk; so neither the Miinster that studieth not.  

Why all have not the same Gifts.  Now in the next place, Consider the Ends, Why all have not the same Gifts, but some one way, some another. And  
First, Hereby God doth declare his Wisdom. His honour is magnified by these varieties. It argueth there is plenty and fullness of the Spirit with him. When God made the world, how many several Species and kinds of Creatures did he make, which no man can reckon up? And then, every individual in that Species, different by some individual Properties from one another. Every man hath a different face from another: Which variety of the creatures, doth wonderfully extol the treasure of his wisdom. The Musician showeth his skill, by his variety of Notes. When the Tabernacle was to be built, there was Aholiab, and Bezaliel, endowed with excellent wisdom for that purpose. So that in this diversity of Administrations, we may behold the wisdom of God, and praise him much more in the Church Assemblies, then in beholding the creatures.  
Secondly, God gives several Gifts, that so the meanest may not be despised, nor the greatest puffed up: Because they did not only all come from God, but they are in their harmony necessary. The foot is a necessary member as well as an eye, but the eye is more noble. So that where the meanest gifts are, if gifts, when faithfully and conscionably employed for the public good, they are not to be contemned, because God's Gifts. And in this sense, He that reproacheth the poor, reproacheth his Maker. Even as the least creature in the world, is not without its proper use and office. And then, the greatest gifts, they are but gifts, and therefore we must not arrogantly be puffed up with them. We must not take this wedge of gold, and make an Idol of it, and worship it. Great parts and gifts, have many times been great temptations, and brought great misery: As Matthew Paris speaks of one that having spent his time in his Lectures, to prove that Christ was God, and being greatly applauded for it, he cried out and said; O Jesus, thou art beholding to me for thy Divinity this day! (Or to that effect.) Whereupon immediately this great Doctor was stricken with such ignorance and forgetfulness, that for ever after, he could not so much as say the Lords Prayer, but as a little Child said it to him. Let those then that have Parts, take heed they do not promote the Devil's Kingdom thereby; and so at last be cursed by God. Ornari à te Diabolus quaerit, said Austin to an Heathen, a great Scholar, whose Conversion he endeavoured. But  
Thirdly, God's main end of giving diversity of Gifts, is, that so (if possible) men may be converted and healed. To one God gives Doctrine, to another the Word of Exhortation; and all is, that if one prevail not, the other may. Thus there are some, who are Sons of Thunder, others that are Sons of Consolation, that so both the way of terror, and the way of mildness may prosper. So that the diversity of Gifts, is a great demonstration of God's willingness, that men should repent and be healed. Our Saviour comparing John's Ministry and his together, Mat. 11.16, 17, 18. which seemed to differ exceedingly, makes this use of it: John came unto you in a strict extraordinary way; he kept in the wilderness; he went in rough garments. And all this ridged way was to bring to repentance. The Son of man, he came eating and drinking, viz. in a more familiar and conversing way. And therefore he saith, it was like the children's play, We have piped to you, and you have not danced; mourned to you, and you have not wept. We have several ways treated with you; But behold! the wickedness of the people; they get good by neither. John that came that ridged way, they said, he had a Devil; and Christ that came that loving way, they said, he had a Devil. Always, wicked and ungodly men, they will have some fault to find with the Ministry; either this it wants, or that it wants. And all this is from the Devil, who hardens them against it, to their own destruction. Therefore let there be what Ministry they will, those that are left by God, will reject it against their souls good, objecting some defect or other.  
But I will hasten to that particular matter which concerneth the Hearers. And  
First, Doth God make use of several Gifts for this end, to gain you; that if Boanerges do no good on you, Barnabas may? Then, How inexcusable and unjustifiable will the wickedness of all those men be, who though they have lived under several gifts, and heard variety of Sermons, yet are still the same ignorant and profane people that ever they were? Shouldst thou send thy Child to all kind of Teachers, and yet none of them do any good to him, thou wouldst conclude, the fault is in the Child's dulness and incapacity, not in the Master's Art, or method? Shouldst thou in a dangerous Disease go to all kind of Physicians, and yet still no cure, thou wouldst fear lest thou art incurable, thou wouldst no longer blame the Physician? And is not this as palpable here? Thou hast gone to many Sermons, heard the several gifts of Divine Teachers, yet thou art as ungodly, and as averse to holiness as ever. Oh, do no more blame this or that kind of preaching (if profitable) but thy own barren and corrupt heart! Thou wouldst have been a weed, though planted in Paradise. Oh then, bethink yourselves, and humble yourselves, for unprofitableness under the means of grace! God (you hear) hath appointed all Officers in the Church, and distributed all gifts, only for your spiritual profit. And the Word, in the whole nature of it, is profitable either for Instruction, Reproof, or Correction, 2 Tim. 3.16. Now if profit, and only profit be intended by God, how wilt thou answer it at the last day, that hast neither profited in knowledge or practice? In all earthly affairs, still the question is, Cuibono? What profit will this be? Why not at the end of every Sermon dost thou not ask, How hath this profited me? Do I know more? Do I live more holily?  
Now that ministerial Gifts may be profitable to you, take these Rules.  
First, Lay aside all prejudices and cavils, either against the Ministry, 
Rules or Helps to profit by the Ministry.  or the matter, or the manner, when it is in an wholesome and soulsaving way delivered. Hence commonly ariseth all unprofitableness, that Hearers are prepossessed with carnal prejudices, and as a man troubled with a noise in his head. Thus he that hath distempered affections in him, he will always find some Argument, why the Word doth no good to him. Consider, Christ himself, in whom was the Treasures of all Wisdom; no man spoke with such Authority as he did; What wonderful Miracles did he? And all those Miracles were of good things only, either to heal the blind, or sick, still they were acts of Charity, as well as of power. And yet for all that, the Pharisees grew worse rather than better, more envious and malicious, and so further off from repentance and grace: And why so? They were prepossessed with carnal prejudices; they had resolved aforehand to be the same men they were. And hereupon, Christ himself did convert very few in the time of his Ministry.  
Secondly, He that would hear profitably, he must lay aside all superfluity of naughtiness. He must not come doting upon, and engaged to his former lusts, for than he doth but mock God: as Jeremiah's Hearers came and told him, they would do whatsoever God should discover by him to them, while they did hope, it would be what they desired; viz. that they might go down into Egypt: but when they saw that could not be, than they plainly and impudently told Jeremiah, They would not do what God bid them, Jer. 42. Thus thou pretendest by hearing and outward deportment, to do what God shall command thee, yet when thou comest to thy temptations, to thy lusts again, than thou wilt not obey, come then to hear, as one that finds sin a burden, thou art weary of it, thou wouldst fain be freed from it. Oh thou wouldst think it the greatest mercy in the world to be freed from it: Now to such an hearer God will make ministerial gifts profitable.  
Thirdly, Pray much unto God, and earnestly look up unto him; For seeing they are but instruments, they do but plant and water, It's God that giveth the increase, than thou must lift up thy eyes and heart to him. And commonly the Ministry is successful unto thee, according as thou prayest, Be it unto thee as thou hast prayed, saith God. And hence it is no wonder, if so few are either enlightened in mind, or reform in life. For who is there that striveth and wrestleth with God in prayer for a blessing therein? That can say, Lord, rather let not my bread nourish me, my clouts warm me, my fields give their increase, than the Ministry not be spiritually helpful unto me.  
Fourthly, If thou wouldst have the Word preached profitable to thee, hide it up in thy heart; be the clean beast that cheweth the end, meditate on these things. Thou thinkest all is done, when the Sermon is done, when the Sabbath is over; nay then thy work beginneth. The seed sown in the ground many days and months, afterwards showeth itself, and so should the Ministry, the week, the month, the year after. Oh then, take heed of formality in hearing and hearing, and only hearing; for these things God will strike thee with spiritual plagues, with a blind eye, an hard heart, that because thou wouldst not receive profit, God shall say, Never fruit grow on thee more; This a great part of Christians is plunged into; they are damned with a natural confusion, every day more disliking, more disrelishing the things that belong to their eternal peace.   

Verse 6. I have planted, Apollo watered, but God gave the increase.  
THis sixth verse is a further amplification of the parts of that service and ministration, which the Apostles were implied in. And it is described in a continued Metaphor or Allegory, I have planted, Apollo's watered. Where the first instruction in the principles of Religion, is compared to planting The daily admonishing and quickening up in further degrees of knowledge and piety is compared to watering, and God he is compared to the earth. For as the earth gives life and nourishment to all the plants, called therefore Alma Mater: So God, who is the Jehovah, that giveth all being and life to natural things; and much more to supernatural. Though God may be compared not only to the earth, but the Sun also, according to that Rule, Annus non ager fructificat.  
This Text than containeth two noble and choice parts of their ministerial actions, to plant, and to water. To begin the foundation of Christianity, and afterwards to build a superstruction.  
So that Paul's planting, supposeth the Corinthians to be a barren, untilled, and confused people; like the world at first, a Tohu, and a Bohu, a mere horrid wilderness, till the Gospel being planted among them, they become a pleasant Garden, and a fruitful Field. From whence we may observe,  
That its Gods unspeakable goodness, sometimes to send his Word, 
Observe. Of God's planting his Gospel among a people.  and plant his Gospel among a people, that never heard or knew any thing before.  
If you consider all the Countries and Kingdoms, wheresoever the Gospel hath taken effect since Christ's time, you shall find that they were thrones of Satan, places where Idolatry reigned. They were like those desolate places the Prophet speaks of, where the satire and screech-Owl, even all black and Heathenish confusion did exalt itself. So that where God doth out of stones raise up children to Abraham, turn a Paganish, Heathenish people into a Church, there is wisdom, power and goodness no less; yea more wonderful than when he did out of that deformed confusion and chaos, make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beautiful, adorned world. Even this England, this ancient Britain, was once a place of horrible Idolatry, Paganism, no knowledge of Christ, nor his Gospel, But served dumb Idols, and walked according to the course of this world, having the Prince of darkness ruling over us, as in other places. So that the Gospel that is like the glorious Sun, and every Kingdom or Nation is like a dolesome black dungeon, yea like an hell, where Legion of Devils are, till the beams of this light do enlighten them.  
To amplify this Doctrine, many things are observable:  
First, That when the Apostle saith, That he planted the Gospel, it doth suppose all people to be a wild, barbarous people, till the Gospel both civilizeth and sanctisieth them. To plant is properly of Orchards, and Gardens, and Vineyards, and supposeth the great care and skill of him that plants. Thus God is said to plant Eden, Gen 2.8. And so a people are made the Church and people of God by plantation, by God's goodness and power; of themselves they are like wild beasts, not knowing the way of happiness. It was the custom of the Grecians and Romans, because they had the culture of Arts, and good Civil Government, to call other people Barbari, Barbarians: And thus the Apostle opposeth the Grecians and Barbarians together, Col. 3.11. Barbarous comes from the Hebrew Bar, g●minated, that signifieth a field untilled, a desert, so they looked upon all other men in the world. But indeed, even the Grecians and Romans were barbarous wild people comparatively, till the Gospel came among them; They had no true knowledge or understanding, till the Word, the Rule of all wisdom was discovered to them. Oh how should this make us of England magnify the goodness of God to this Land, who once had no Ministry of Christ, who were like so many lumps of earth, that worshipped the Devil, and the Idols of the world! They had their Dryads, wh●ch Julius Caesar speaks of, that were like Witches serving for their Priests, that lived up and down in woody places. Why might not we have been born in those days, while Brittany was Paganish and Heathenish? Antiquity in Religion is no good plea; for here was Idolatry, and the worship of the Devil before any knowledge of Christ. It's a great mercy to be born in such times, in such an age, and in such places, where the name of Christ is published; for this is wholly in God's disposal; he hath determined to all men the times of their life and habitations.  
Secondly, Consider, That in the Old Testament God did limit his gracious presence to the Jews only. In Judea only was salvation, and the knowledge of God, John 4 That was the Goshen where light was, all the world else was darkness. Indeed some few particular persons, that were foreigners and strangers, became proselytes, and gave up their names to God; but there were no Countries, or Nations, received the Word of God, but Judea only. But when Christ came, than that partition wall was broken down; and after his death, he gave a Commission to preach the Gospel to all the world: And thus the Word, like the Sun in the Heavens, went from one end of the world to another, and none could hinder the course thereof. Yea, where Roman Emperors power and sword could not get dominion, there the Apostles and their Successors, conquered and prevailed. And this, and no other is the Universal Grace, the Scripture speaketh of, whereas formerly it was particular. Then Christ the strong man came and bound the Devil, who had possessed the earth, and kept it in quiet slavery to him, so that under the times of the Gospel, Christ hath been made known; where God hath sent his Word, though it were into the utmost parts of the earth.  
Thirdly, Therefore that there might be spiritual plantations, and holy Colonies, the Lord Christ appointed extraordinary Officers, furnished with extraordinary abilities, to propagate the Gospel. These were called Apostles. It was for the Apostles, and not ordinary Officers to plant Churches; so that they had a Commission to go and preach to any people in the world: They were not bound to keep residence at any one place, but to go from Nation to Nation, to disseminate the spiritual seed of the Gospel; and that like mustard seed at first, small and little, presently grew up to a tall tree, and spreaded its branches through the whole world. And as the Apostles had this universal commission; so they were endued with power to work wonderful miracles; for miracles were, because of the Heathens and unbelievers. By these they confirmed their Doctrine and calling to be of God immediately, yet this was not so tied to the Apostolical Office, but that in af●er ages, many Countries have received the Gospel by other means, especially persecution, and the patient sufferings of Christians did much help thereunto: That as a captive Maid was a means to bring Naaman to the knowledge of God, and his Worship; so captive persons have been instrumental to make whole Kingdoms acquainted with the Gospel of Christ. Thus God hath always disappointed the hopes of wicked men, and that very way, whereby they have thought to destroy the Gospel, it hath flourished more. It's the Vine that by pruning hath increased: As the grain of corn, except it die, cannot bring forth any fruit; so is it with the Gospel: These precious herbs, the more they are pressed and pounced, the sweeter smell they make.  
Fourthly, God's severity and mercy hath been observable about the first planting of the Gospel. For when a people have lived rebelliously and sinfully under it a long time, than he takes it away, and gives it to another Nation. Thus God began with the Jews, told them, That to them the Word must be fi●st preached, but seeing they had rejected the counsel of God, they were to go to the Gentiles. And Rome 11. shows at large, how that the breaking off of the Jews, was the engraffing of the Gentiles. And thus, if we consider, those famous places, where the Word was at first planted, we shall see them for their barrenness and unfruitfulness turned into a dung hill. The seven Churches of Asia, Where are they? This Corinth, What is become of it? Those that would not obey Christ, whose yoke was easy, are forced to endure the iron chains and bonds of Mahom●t. Rome in this Apostles time had her faith published over the whole world, but is so apostatised, that her Idolatry and Heresy is as much proclaimed: Insomuch that the Epistle ad Romanos, is now in, or contra Romanos. The Epistle to the Romans is an Epistle against them, because of the gross corruption of those main points of Predestination and Justification, and other material points. Thus you see, how God's administration is very various and dreadful, he gives it to one Nation, and takes it from another. It's the judgement of some men, That the Gospel will be taken from all these western parts of the world, and given to the East Indies, and other parts; but how certain this is, none can tell. In these later days, we hear not of any Heathenish Nation converted, some glimmering light the Natives in New-England have received, that is the most that hath been done lately For as for the Jesuits boasting of their conversion of the Indians, the bloody cruelty and horrible violence they have used, deplored even by some of their own parties, makes that but a fable It's the opinion of all, That Heathens and Pagans are not to be compelled to the true Faith, because they are without the Church; and she hath nothing to do with those that are without the Church. Though Heretics, and such as are within may be compelled to the means of truth and salvation. Why then in these later days Heathenish Nations do not receive the faith, as in former times who can divine? Only the fervour and zeal of propagating the Gospel, is far less than formerly: Insomuch that it is bewailed by a learned man, Hornbeck, that that injunction and command to go and preach the Gospel to all Nations, is not enough laid to heart.  
Fifthly, In planting of Churches, commonly their infancy and beginning hath been more pure and godly, than the successive ages. Take Rome in her nascent condition, and their faith was eminent, but in her crescent, or growing estate, she presently degenerated. All Churches have been at first planted, either by the Apostles themselves, or Apostolical persons, and they had purity of Doctrine and godliness of order and life, only than they were but few and obnoxious to persecution, all which made them heavenly and holy, but when they began to be numerous and prosperous, and the meaning of the first planters was worn out, than the Church grew not like herself. One of the ancientest Ecclesiastical Historians Egesippus saith, of a pure Virgin, she presently became a Strumpet, because of all that false and superstitious worship that crept into her.  
Lastly, Because of that proneness to degenerate, and from gold to become dross. Hence God hath in mercy raised up Reformers, and stirred up men with invincible zeal, being full of the holy Ghost, who have laboured to bring Churches to their first plantations and institution. Thus the Jews, a people planted by God, yet many times so grossly corrupted through Idolatry and profaneness, that the Governors thereof are called Princes of Sodom and Gomorrah, Isa. 1. Now to purge this fountain, How many zealous Prophets did God raise up in his time? And thus after Christ's time, when the wine of God's Word began to be mingled with the water of men's inventions, and all Religion was turned into a mere Pageantry, as in Popery, God then raised up Luther, Melancthon, Calvin, and others, by whose means Christ became known again. Now there is a great difference between a plantation, and a Reformation. A Reformation doth not pretend to make new Churches, to bring a new faith in the world, as a plantation doth, but only to file off all the rust that hath been by long custom upon the Church of God; Plantation is to make Heathens and Pagans, Christians; but Reformation is to make degenerate Christians, who have degenerated in their knowledge, worship and life, to make such remember their first institution, such ignorance and profaneness was not at the first.  
Use of Instruction, How much God may justly expect of us in England, who have not only had a plantation of the Gospel many hundred years ago, but after a deep apostasy, a gracious Reformation also. What manner of persons should we be? Angli, quasi Angeli, it was said of old. Certainly, we should be so in respect of knowledge, worship and godliness. The Christian Faith was by some received, long before we were called English, for in the eight hundredth year after Christ, Egbertus King of the Westsaxons, having got all the dominion into his own hands almost, made an universal sanction, that the whole Nation should be called the English Nation, being named Britain's before. It is not my intent to enter into that Dispute of the learned, who planted the Gospel in England? As for the Papists, who would make one Augustine to be our Apostle, is so ridiculous, that it cannot be believed: for there were godly Christians already in the Island, that refused him, because he was a superstitious proud person, saying, The Spirit of God was not in him, because there was not humility in him. The Gospel was brought in here long before those days. Some say, Joseph of Arimathea: Some say, that Pudeus and Linus, whom the Apostle salutes, were Britain's; For Martial in his Epigrams mentioneth them as Britain's. This is clear, that in Tertullia's time, the Gospel was spread in this Island, and though unknown to the whole world, yet the word of God found it out; but to see our degeneration, it may make us astonished, especially in ignorance, superstitious worship and profaneness. Oh, were we thus planted at first, or were we reform to be thus? Do not many among us live like bruit beasts, rather than Christians? Setting aside the name, what is there either for knowledge or life, more than is in a mere Pagan or Heathen? Oh the patience of God that should continue the Gospel thus long amongst us!. Was there more unworthiness in Jerusalem, in Ephesus, in other Churches, which yet God hath made desolate places? Certainly, we might well conclude, That God would remove our Candlestick, were there not a remnant that love the Gospel, delight in it, and labour to walk worthy of it. How can profaneness and beastly courses be found amongst us, when the light of God hath shined round about us? Bring therefore forth fruit, meet and worthy of such an heavenly plantation, lest the same God, that planted us, do at last pluck us up. For God he sometimes speaks to a Land, to build it up and plant it, sometimes again to pull it up. Oh fear, lest that curse fall upon you, yea that sentence be already come out, Cut that unprofitable tree down, and cast it into the fire!  
Appolo watered.  
This is the second main particular of the ministerial employment of Church-Officers, To water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he doth a little alter the metaphor, for that is properly to give beasts water, yet as those that have plentifully drunken, are said, irrigari, so to give to drink, may be said to water. The Metaphor is taken from plants to man's soul, as the Garden is, of a wilderness, planted with sweet and precious herbs; but this is not enough, it is afterwards to be watered, else all will immediately decay: So it is here. Though we have received the principles of Christianity, and are settled therein, yet if there be not continual watering, and pains taking, the Church of God will presently become like a wilderness. No Church is like Paradise at first, which being once planted needed not any water from Heaven, but rivers came from the midst of it, to water it, and make it fruitful. So that to water, is no more, then to use all those ministerial helps, that Christ hath appointed, that the spiritual seed once sown, may grow up to a plentiful crop. God, Isa. 5. compared his Church to a Vineyard, which when he had bestowed much cost on, and for their unfruitfulness was resolved to destroy it, then, among other things, he commanded, That the clouds should not rain on it. So that for God to deny spiritual watering to a people once planted, is a sad forerunner of future desolation. The Doctrine is,  

Observe.  That it is not enough for a people once to receive the true Faith, and principles of Religion, but they need a further watering and quickening them up to grow.  
If the Husbandman should sow his seed, and never have any rain to drop fatness, his seed would rot under the ground. And the Gardener, who hath set his plants, hath had his waterpot to cherish and refresh his dried plants. Now as the Apostles they planted, so there were Evangelists, who did either accompany the Apostles, or went where they had already planted, and further instructed them. Sometimes we read Paul himself watering, where he had planted: And it's the constant employment of Ministers, in a Church already settled, to water; that is, to endeavour the further growth of their knowledge and graces.  
First, Let us consider, Wherein this spiritual watering consists; 
Wherein this spiritual watering, or further quickening of Christians doth consist.  and then the grounds.  
First, It lieth in a more explicit and distinct instruction about the principles of Religion already received. For there is no vessel that receiveth all this heavenly liquor at first. Apollo himself was an eloquent man, and potent in the Scriptures, yet he that watered others, did once need watering himself; Priscilla and Aquila did further instruct him in the ways of God, Act. 18 26. As the Sun doth not come to the vertical point immediately, but by degrees; so neither do a Church, or people presently arrive to the fullness of knowledge in the things of Christ, but they still grow in more understanding. Thus the Apostle prayeth, Eph. 1. for the Ephesians already converted and enlightened, that they might have the Spirit of revelation and wisdom, and may be able still further to know the depth and breadth of God's love in Christ: And the Apostle Peter commends Believers, that they did still give heed to the Scripture, till the daystar did arise in their hearts, 2 Pet. 1.19 Oh then, Who can bewail the imperfect and defective knowledge that is every where? The eyes that should have grown clearer and clearer, are become blinder and blinder: You consider not, that much more even about the very principles of Religion is yet to be understood, than most do understand. The Heathen even dying would still desire to learn and know more; how much rather should Believers, seeing the objects to be known are so heavenly, spiritual and necessary. The Philosopher thought a little natural knowledge about the Heavens, better than a great deal of knowledge about the nature of sublunary things: how much then is the supernatural knowledge of heavenly things in a practical way to be esteemed, which will bring us to life everlasting? Know then it's your great duty to come up to more understanding in Religion: Shall a David that had more knowledge than his Teachers, pray yet to have his eyes opened? Psal. 119. What fervent and earnest prayers should thou then have, that thou die not, and be damned in ignorance?  
Secondly, This watering lieth not only in advancing our knowledge, but in giving further and clearer Arguments to confirm our faith, and to make us unshaken and steadfast. Oh we see for want of this particular, how many reeds there are that be shaken with every wind! They were indeed planted, but not well rooted, and what hath not a deep root, will immediately wither. Thus the Apostle exhorteth often to stand steadfast and immovable in the work of though Lord: 
1 Cor. 15. ult.  How can that be, but by being strengthened more and more in believing. We read of the Disciples, that sometimes when any great miracle was wrought by our Saviour, it's said, His Disciples believed, Joh. 2.11. Why, did they not believe before? Yes, but now they were more confirmned; establishment and confirmation either in the truth, or in godliness, is a great matter, yea it is all in all. We read of a glorious likely building, but because it was upon the sands, therefore it fell down immediately, and the fall was great, Mat. 7.27. The third kind of ground miscarried after all the hopes it gave, because it had no deep root, Mat. 13. So that a choice part of the Ministers work, is to see, that whatsoever faith, whatsoever holiness there is, this be so confirmed, that it waver or wither not. We read of the Apostle going even to those places that were already planted, that they might confirm those that believed: Alas the things of Christ meet with so much subtlety to undermine them, and so much open violence to prostrate them, that there needs daily confirmeing and following them! We are subject to many strong winds, and violent blasts, that unless deeply rooted, we cannot subsist.  
Thirdly, This watering containeth direction about the beauty and order of Churches in the government thereof, when once planted. As Rome, so neither Jerusalem is not built on a day: The Church at her Infancy is not a prepared subject for those many duties that are required of her, especially the Church being a society of men orderly knit together, there is need of government, without which men instead of being Saints and Christians, would be wild beasts, and this must come in by degrees; it's an essential Church, before it can be a political one. Thus the Apostle Paul after he had planted this Church, yet had not settled all things concerning the order of it, especially he bewailed that irreverent and profane receiving of the Sacrament which was amongst them; therefore he concludes, The rest will I set in order when I come, 1 Cor. 11. ult. So that herein also is a great work, the labouring to instruct, and bring people to a full conformity to all that heavenly order, and godly course of life, which Christ hath commanded: We see men have quickly submitted to the doctrine of Christ, who yet do not in their lives to the Laws of Christ; men may have a sound faith, but a rotten and unsound conversation. Oh this is the blemish and reproach of Christianity to this very day; Herein is great work still for the Ministerial employment: Though we are planted gardens, yet they are so full of noisome weeds, and poisonous herbs, that there must be daily inspection. Hath God planted thee, and watered thee for this only, to become a weed or a bramble? The work of the Ministry is necessary, as long as there is one bitter root growing up amongst us: Esau a profane man is called a bitter root, Heb. 12.15. And so indeed every wicked man is a bitter root, bitter in himself, he is in the state of gall and wormwood, he is not a Naomi, but a Marah; though he doth not feel it, yet his soul is full of all misery, and then he is bitter to others both actively and passively; actively in grieving, and troubling the souls of those that are godly; and passively in being grieved at the godly; their doings, their actions, make heavy the hearts of the godly, as it was in Lot by the Sodomites. Now than what care is here required, that there may be nothing in our Assemblies that may offend the pure eyes of God's glory.  
Fourthly, This watering lieth in the stirring up of men to fruitfulness in their places and relations. The end of watering is to make fruitful; and thus all the spiritual plants in God's garden, though they have deep root, yet need this outward watering. Barrenness is a great sin, even amongst the godly, they may all fear God hath a controversy with them. Oh the decays and consumptions that are upon Christians graces! Now how may these withered plants be restored to health and strength again, but by the daily watering of the Ministry; these spiritual clouds are to drop fatness upon them, the barren heart under these waterings, is made like the tree planted by the river's side; Here are fountains to refresh the thirsty soul: How distasteful unto God unfruitfulness and unprofitableness is, appeareth partly by those terrible curses, Never fruit grow on thee more; and at another time, Cut it down, why cumbers it the ground? And partly by that enraged anger against that servant who hid his talon in a napkin, Mat. 25. Consider then it's not enough to receive the Truths of God, it is not enough to be once planted by him; but there must be fruit, and still more fruit brought forth by thee: Therefore God as he hath appointed watering, so he hath an hook also to cut out all the weeds, to prune off all the branches, and these are afflictions and chastisements; so great a matter is it to have people fruitful and profitable in their places, to make the best they can for God, and the advancing of his Kingdom: At the day of Judgement, it is not commission of sins, but omission of duties, 
Why there is such daily need of these quickening graces.  for which they hear that dreadful sentence of departure into everlasting torments. In these things mainly doth consist this duty of watering.  
Let us consider, Why there is such daily need of those quickening means of grace. And  
First, It doth arise from the heart, which is an unnatural soil to grace and supernatural things. The temporal curse to the ground to bring forth nothing but thorns and thistles, is likewise spiritually true in us; of itself, there come nothing but evil thoughts, corrupt affections, distempered lusts, it's like an hell, from whence are unquenchable sparks of lusts: Were it not therefore for this daily watering and spiritual inspection, the soul would immediately degenerate into a barren heath. Oh therefore call often for these water-pots! thy graces will quickly wither, thy heart is no kindly soil: As some grounds will bring cockle instead of wheat, such is thy heart if not daily dropped upon, unless it be always fenced, it will bear no crop.  
Secondly, The temptations that are so frequent and many, do likewise wonderfully destroy and wither all, if this constant watering be not. As there are Paul's to plant, and Apollo's to water, so there are also the Devils to plant, and his instruments to water men in wickedness: Seeing therefore thou art in a daily expense of thy oil, thy lamp will quickly go out, if there be not daily supply; you had therefore need of quickening, need of thriving, when there be so many obstructions, so many hindrances, all is little enough to put thee forward; the Devil, the world, thy own heart draweth thee back; therefore thou needest daily drawing forward.  
Thirdly, There needs watering, because of that indispensable duty to grow. to grow both in light and heat, to grow in head and heart; grow in the knowledge of God, and in grace, 2 Pet. 3.18. It being then a great sin to stand at a stay, to be dwarves always, to be Babes always, God having appointed this as the way to grow, it behooveth thee the more diligently to wait on this watering.  
Use of Exhortation. To try whether you grow up into more knowledge and grace or no? Are ye more acquainted in the ways of Religion and Piety? Know it's your duty not only to be planted, but to grow up exceedingly. Oh it's to be feared that many are dead at the very root, at the very heart, all the watering, the preaching, the exhorting makes them not stir forward! If a man water a plant dead at the root, or a dead stump of the tree, though he do it a thousand times over, yet no leaves or fruit will ever grow on it; so when you see a people after much preaching, many exhortations, to be as ignorant, as profane as ever; Oh say, these are dead at the very root, something would sprout forth, if there were life.  
Use of Admonition. To the children of God to prise the Ministry, and means of grace. Be you as the thirsty land, and the Ordinances, like streams of water; fruitfulness and flourishing in godliness is expressed for this end. We preach, and you are to hear: Let the things that are dying be strengthened: Let thy decaying love be revived. Oh how will formality and deadness trouble thee at thy last hour; the barrenness of thy life will be terrible to thee.  
But God gave the increase.  
The Apostle (as you heard) doth excellently join these two things togeher, which the world is so apt to sever, The Ministry, and God's efficacy thereby: We may not rest upon the Ministry, so as not to depend on God's efficacy; we may not expect God's efficacy, but in the Ministry. Here may be a sweet subordination, man's corruption makes the opposition; so that this Text, as it doth divide the whole Ministerial employment in two parts, planting and watering, so it attributeth the chiefest and noblest of all to God, without whom the other abilities are in vain: The fat in the offerings was to be given to God, and God gives the fat to us in spiritual services; the soul and life of all is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is one word in the Greek, but our English Translatours, and so the Latin read it, giving the increase: The Metaphor is easy. As the Gardener sets his herbs, waters them, but he cannot make them grow, he cannot make the least flower that is, though he hath never so much skill: Thus it is here, though they be Ministers of Seraphical affections, and Cherubinical knowledge, yet they cannot make the Word to prosper, and to increase in the hearer; it's God doth that, Isa. 55.10. Isa. 61.11. There you have such similitudes; so that this latter part is an admirable direction to look above the abilities, above the parts and gifts of men: We think, Oh if we have such a Ministry, all would be well! whereas Apollo and Paul cannot give increase. 
God only gives success to the Gospel.  Observe  
That its God only who can and will give increase and spiritual success to the Ministerial labours in the Church.  
God that at first said to the earth, which had no more natural power of itself, than a stick or piece of wood, Increase and bring forth fruit; doth also speak to such exhortations, instructions, to convince and convert, when there is no inward strength in them; and therefore howsoever the preaching of the Word be compared often to rain that falls on the ground, and makes the grass to grow; yet there is this difference: The rain works by a natural power, as a natural cause; but the Word of God only as an instituted and appointed cause by him. Did it work naturally, all that hear would be converted, every Sermon would work like those of the Apostles, that brought home so many.  
To open this. Consider  
First, 
God works in and by the Ministry.  That though God only gives the increase, yet it is only in and through the Ministry. We must not make such cavils: What use is there of Preaching? What need of the Ministry? Men will be as profane, and as ungodly as ever, till God change the heart; for you may as well urge, What needs the Husbandman plough, or sow, or prepare the ground, it's God only that blesseth it? No, God hath instituted means, to which he hath bound us; and those that will not hear Paul planting, or Apollo watering, may justly expect God will give no increase: Therefore the Apostle foresaw that great evil, of forsaking the Assemblies, the Ordinances, and bids them take heed, as the forerunner of Apostasy, Heb. 10.25, 26. If you take a tree from the River side, where it grew and brought forth fruit, and plant it in a wilderness, it will quickly wither.  

God works on whom, and when he will.  Secondly, As God giveth the increase only, so the time when, and the persons on whom, is wholly at his good pleasure. The Lord makes the Word prosperous at one time, and not another; sometimes it cometh like fire into the bosom, it burneth thee all over; at another time thou findest no operation: To some people it's like the leaves of the tree in the Revelation, it's the healing of the Nation, it's the healing of people, it makes the ignorant to know, the profane to become holy, it mollifieth the hard heart, it turneth a wilderness into a garden. But to another people, it's like salt that hath lost its savour, or that maketh a place more barren, it maketh no relish, no taste, no alteration. You would wonder a people should sit so long under the beams of the Sun, and be no more coloured by it; preaching and no preaching is all one to him: this is the Lords doing; it should be not only marvellous in our eyes, but dreadful to our ears; To some it is given to know and understand, but to others not, Mat. 13.11.  
Now let us consider why God only giveth the increase; and then the ends that God hath in this.  

Why God only gives the increase.  First, God only can give the increase, because he only hath a sovereignty and power over the heart. Others may speak to the ear, propound Arguments to persuade; but to change the heart, to persuade the heart indeed, that God only can who made the heart. Thus Noah prayeth or prophesieth, God persuade Shem to dwell in the tents of Japhet; God persuade him, or God will persuade him, we translate it enlarge; as if he should say, all the men of the world, all Arguments cannot, till God overpower his heart, Gen. 9.27. So Ezek. 36.36. I will take away the heart of stone, and give an heart of flesh. No Potentate, no Emperor, can say, I will give a man another heart. He may force the body, but not change the heart. Hence it is, that the Scripture atttributes all the work of grace; to Believe, to Repent, only to God. Oh then! lift up your hearts on high, in every Sermon! Look up to those Hills to Heaven, from whence comes Conversion! When the Apostles wrought Miracles, they looked up to God, and the people, they glorified God; They were convinced none could do such things, but God. And so, we Ministers are to look up to God, and you people, that God may be glorified.  
Secondly, God only can give the Increase, because the Increase is of spiritual and supernatural consideration: It's altogether Heavenly. Now, there is no proportion between humane abilities, and heavenly graces. There is no disposition, Inter ordinem naturae & ordinem gratiae: The order of nature, and the oder of grace. All that the most able Ministers can do, is within the compass of nature; but the fruits being Heavenly, must come otherwise. As in man, though a Child hath his body from the Father, yet the soul comes immediately from God; because it's of an immaterial and immortal substance. Thus also Faith and Repentance being immaterial Graces, though the Minister may prepare and dispose the Subject, yet the working of them is only from God. It's true (indeed) that the Parts and Abilities of one Minister, may be objectively better for Conversion, and more likely for profiting then another: They may propound stronger Arguments to convince the Conscience: They may set those Arguments home with greater life and vigour; as Apollo was said to be potent in the Scripture. Thus one Minister may exceed another in Glory, as one Star doth another: Yet, God only is the efficient Cause of every good and perfect Gift.  
Thirdly, Therefore God only giveth the increase, because of the deep pollution that is in every man, who is not only blind and deaf, but dead. Now to what purpose is an eloquent Pathetical Oration to a dead man? David that did with so much affection, weep over dead Absalon, yet could not bring him to life. So that the Preachers of the Word, differ from all the humane Orators, Greek and Latin. They might by their eloquence and affections, persuade their Hearers; for it was about Civil and Moral matters, about which men had understandings naturally able to perceive, and wills, naturally able to choose the things persuaded: But Preaching is about those things, to which man hath no understanding to believe, nor no heart to receive. But God must give the hearing ear, and the seeing eye, else we miscarry. So you are not to come to Sermons, as to humane Orations: Your own understanding, your own natural Parts, are enemies, and Adversaries to good and holy things of God. There are two Parts of wisdom (said Lactantius) The former, to understand what things are false. 2. The second, to know what things are true. We are to be untaught, undeceived, before we come to know heavenly things. So that all is of God, both the Word to be heard, and the Ear to hear. Both the Word to be believed, and the heart to believe. In the next place,  
Let us consider the Ends, Why all increase must be of God only: And that is, To preach Humility both to the Preacher, and to the People. The Apostle carrieth it wholly for this end, That he that glorieth, may glory in the Lord. And, That no flesh should glory in his presence.  
First, The Minister. That Peter, who had so many thousands converted by his Sermon, that Paul, who was so exalted by God, that he might not be lifted up above measure. For alas, What have they done? It's God that gives the increase. It hath been the rock upon which many have split themselves, that they have had followers and admirers. The Manichees (said their Master) did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pour out Manna. The Donatists would swear By the head of Donatus, as people do solemnly By God, to show how they reverenced him. Now that man (though greatly exalted by God) may be humble, he hath reserved all success to himself. It's not thou, that hath made the blind to see, or the lame to go: It's God that teacheth to profit. And it's said, They shall be all taught of God, Joh. 45. viz. Converted; because man he gives the Ministry and outward service only. Hence it is, that God makes many eminent Preachers, as he did some eminent Women go barren: They see not the fruit of their labours; they have spent themselves in vain: They go Childless to the grave: They cannot say, Behold me and the Children whom thou hast given me. Again  
Secondly, It teacheth the People also to glorify God, not to rest in the parts, and gifts of men. As Michal said, Now God will bless me, because I have a Levite in the house. So we are apt to say, Now we shall go to Heaven; Now we shall have salvation, because we have such Preaching. It is not enough to be affected with, and admire the gifts of Ministers: They may ravish you, they may greatly move you; but you resting on these merely, find no success at all. As it is said, We do not know Christ after the flesh, 2 Cor. 5.16. After humane considerations: So neither are we to know the Ministry, or preaching after such carnal respects. That is admirable preaching, that is an excellent Sermon, which God makes spiritually to prosper in thy soul.  
Thirdly, Therefore God only gives the success, that so we may seek and pray to him, and do all those things that God may be pleased with. We may easily provoke God to turn Bread into Stones, and a pleasant Pool, into a Wilderness.  

What we must do, that God may give the increase.  Now, that God may give increase, do these things.  
First, Bewail bypast unthankfulness, and unfruitfulness. O Lord, How often have I been an hearer? How long have I gone to Sermons? Yet, What a barren wilderness is my heart? I say, bewail this: For, nothing provokes God more, to curse the Ministry unto thee, than unfruitfulness. The ground that often receiveth rain, and bringeth no fruit, is nigh unto cursing, Heb. 6.7. Why is Isaiah sent with that dreadful Message, Isa. 6. To make men's eyes blind, and their hearts fat, that they might not be converted; but because seeing, they did not see, and hearing, they did not understand.  
Secondly, Love that Preaching, which will more discover thyself to thyself. Which will acquaint thee with thy own deformities. As sore eyes are afraid of the light, so many men, have so much guilt within, and live in so many secret corruptions, that they dare not have the Word come with all its might upon them. No wonder then, if God bless it not with increase, when thou lovest it not, and bringest it not home to thee. Can the plaster cure, if thou art afraid to lay it to the sore? They that are delivered up to Antechrist, were so punished, because they did not receive the truth in the love of it, 2 Thes. 2.10. Yea, the very Heathens were delivered up to those unnatural lusts, because they detained the truth in unrighteousness, Rom. 1. How then will God punish thee, who hatest and kickest at those things that would convert thee? Am I become your enemy, because I tell you the truth (saith Paul) Gal. 4.16. Those things that have the best operation, have many times the unpleasant taste. Oh, say then, let the Sermon smite me; let it tell me of all that ever I did; I shall love it the better.  
Thirdly, If thou wouldst have God give the increase, come not prepossessed with thy own righteousness; with thy own good heart. Our Saviour's preaching had no success, though in him were the Treasures of all wisdom, because his Hearers were those that justified themselves. The humble he will teach his way. Laodicea, that thought she wanted nothing, was furthest from cure. Do not think I am well enough already; I need no change. Say, oh my soul, What art thou come hither for to day! Is it not to see that evil and folly in thy flesh, thou never perceivedst? Art thou not yet to lay the very foundation of godliness? It makes all out of order?  
Use 1. Is it God that giveth the increase? Then we Ministers are not to be inordinately cast down, if people receive no divine stamp on them. If we water not; If we plant not; then, woe be to us: But when both is done, yet if there be no increase, that is our misery, not our sin. God will give to every Minister according to his work not according to his success. I have laboured more abundantly, saith Paul. He doth not say, he had success more than all others. Did not the Prophets; yea, Christ himself complain for want of this spiritual increase? It cannot but grieve us, to see people damn themselves: Yet, How can we hinder a wilful people from destruction?  
Use 2. To the people. Sigh and mourn unto God in earnest Prayers for this increase. How terrible will it be, if the want of profiting be in yourselves? You do not what God would have you. If the Patient distemper himself wilfully, all the Physic in the world cannot cure him. Know, there is some heavy curse, why after all the planting and watering, yet God gives no increase. Oh! consider, thy account is drawing on! Thy decay, and the Day of Judgement is approaching: God will not let his Word fall to the ground. It will be for life, or for death. Sigh then, and strike upon the breast and thigh: Cry out, Oh! my leanness, my leanness! My barrenness, my barrenness! Help Lord, for I am perishing! Pray to God, that the Blessing upon man kind, to Increase and multiply, may be fulfilled on every Sermon, for thy good.  
But God gave the increase.  
We have (out of the former part) handled the twofold ministerial Employment of Church-Officers, to Plant and Water: We continue a further amplification of the peculiar Operation, attributed unto God in all this; with that opposite distinction. But God gave the increase. The Metaphor (as you have heard) is taken from natural things, where though the industry and skill of the Gardener and Husbandman is required, yet God gives all the Increase: (As is more to be showed.) Now, this followeth, à minori ad majus: If in natural things, the Husbandman cannot make an Apple or Cherry, or the least grain of Corn; much less in spiritual things can he make the nature of Grace and goodness. He cannot work the heart to believe, though he make a sound in the ear. Yea, it's good to observe, that God in this spiritual industry, doth more give the Increase, then in natural. For in all the fruit and profit of natural things, God doth not exclude nature from some kind of co-efficiency, as the earth hath some inward power to help to the producing of the fruit thereof: But in this spiritual increase, God doth wholly exclude all natural ability. Grace doth not fructify by the Ministry, as Herbs and Corn do in the ground; for, the ground is the Mother, and hath a kind of vivifical influence into them. But here, God works all and solely. So, that neither the Ministry without, or the natural power and freewill of man within, hath any joint efficacy with God. And although the Apostle saith, We are workers together with God, 2 Cor. 6.1. that is not to be understood of the immediate efficiency of grace, for that cometh from him only, as the Beams of light comes immediately from the Sun: But in respect of the outward Ministry, they make the external application of the remedy; but the power of grace, giveth the quickening. Even as men may say on the contrary by sin, Original corruption, that plants sin; temptations, they water it, and the Devil, he giveth the increase. So then, it's not the learning, the eloquence, the efficacy of the Ministers words, but God's secret and invisible power, which doth accompany it, that makes a glorious change. From whence observe what was formerly taken notice off, but further to be enlarged.  
That it is God only, who makes the Ministry, and all Spiritual Means of Grace successful and prosperous.  
If God clothe the grass of the field, and make the Lilies to grow, how much more doth he cause the Ministry to fructify and bear fruit? At the first creation, God gave the word of Command, which worketh to this very day; Increase and multiply. So it is here, God doth all, from the beginning to the end of Grace. If we cannot turn the colour of an hair, much less the torrent and custom of lives. If this had been in the Prophet's power, Jeremy, Isay, and others, they had not made such complaint for their barren Ministry as they did.  
To clear this, Consider  

Wherein God giveth the Increase.  Wherein this work of God, to give Increase, doth consist. And  
First, In that spiritual Revelation and Illumination or opening of the eyes, whereby the mind understands and perceiveth the things of God. The word is compared to light, only God by this works above all light. For the Sun, though it gives light, yet it doth not give a blind man eyes. He that cannot see the Sun, the Sun (though never so visible) will not give him eyes: But now God by the Word, doth not only propound light, but gives inward light: That the soul cryeth out with more joy, than that blind man cured by Christ. For now, it knoweth what it did not know: Now he seeth terrible objects before his eyes, as Balaam at last did. If he had gone further, he had perished in the pit irrecoverably. A greater work than it is, and mighty from God the Father of Spirits, when a man can say, O Lord, I was as blind, as senseless, as obstinate as any! Yet, Oh! the glorious light of the Gospel, that hath shined in my dark heart! This then, is a part of Divine Increase, when God maketh the morning Star to rise in thy soul. Thou that once didst not perceive thy own misery, or God's mercy. Thou didst not either know thy Disease, or the Remedy; Hast now found God saying, Let there be light, upon the dark confusion of thy soul. Should thou hear a thousand and thousand of powerful Sermons, yet thou perceivest, knowest, and understandest nothing at all experimentally, till God give this seeing eve. Therefore you must know, the Scripture speaks a strange Paradox to humane reason: Having eyes, they see not; ears, they hear not; hearts, they perceive not. That which the Scripture attributes to dumb Idols, it applieth to every natural man. Hath God given thee a spiritual sight? Art thou not rather like the Owl, that seeth in the night, but not in the day? Thou hast understanding in worldly earthly things: Thou canst tell how to make thy wealth and earthly advantages to good, but thou hast no knowledge in spiritual things. Who would think it possible, under so many Instructions, Informations, Convictions, that thou shouldst be so blind, so sottish? but God hath not given any Increase to thee. Oh! though God give thee outward increase; he maketh the Lands, and the cattle, and the Corn to yield increase, but if not the Ministry to be likewise so to thee, though thou blessest thyself, yet God curseth thee!  
Secondly, Gods giving increase, lieth in removing the negative incapacity, and the positive contrariety in all men's heart to the Word preached. As the Husbandman, he first prepareth the ground, by stocking up all those Briers and thorns, and removing all the stones that lie in the way, wh●ch would hinder the Corns growth: So it is here, God takes away all that cursed and serpentine nature which is in thee. Thou art naturally a Beast, a Devil; and, till God change thy nature, thou showest thyself no better to the Means of Grace. Look upon the Prophets and Apostles in their Ministry; Were men any better than mad Dogs, and Lions against them, till God changed them? The Prophets did plough and sow upon rocks, till God made their Hearers the good ground. The Ministers of God cannot do otherwise: All men's hearts are rocks. You may sooner get water out of hard flints, than any godly sorrow or compunction out of their hearts: No wonder then, if God only give the increase, because he only can alter the nature of men's hearts. He maketh the stony heart, melting and bleeding: He makes the rough and violent, tame and mild. Oh then! in all our Preaching and soul-Administrations, look up higher, still cast your eyes upon God Man doth not live by natural bread, but by the Word of God's mouth: So, neither by the Spiritual Bread. O Lord, make our hearts, other hearts; our affections, other affections.  
Thirdly, God giveth the increase, when he makes the Word preached, to take root and settling in men's hearts. Our Saviour purposely takes notice of this, in his Parable of the Sour that went out to sow, and the miscarriage of the most hopeful crop, was because it had no rooting, Mat. 13. While the Word is in the ear, or floating only in the affections, it's like seed on the grounds Surface; there will be no good of it, till it take inward rooting. This is called dwelling in a man: Let the Word dwell in your hearts, Col. 3.16. Let not our Sermons be as you yourselves are, pilgrims and strangers: God many times threateneth the people of Israel to root them out of the Land, as men do Trees and Plants, which is an irrecoverable destruction, when the root is pulled up, there is no hope: And one main cause was, because the Word of God did not take any deep rooting in them. Think it not then enough, to hear it; no, nor to write it, or repeat it, or confer of it; but let it be rooted in thy vital parts. If the ground you till and sow, should yield no more increase, than thy heart doth to God, thou wouldst give over thy labour as a vain thing: And one main reason of this barrenness is, those things go not home to your hearts, they reach not to the inward parts.  
Fourthly, God giveth increase, when he makes this rooted Word to grow. For as there is in Corn, first the blade, and then the ear; it comes to perfection by degrees. So it is here; the Word carrieth a man up by degrees towards Heaven; he is first a dwarf, than a giant; first a babe, than a man; first carnal, then spiritual. Oh! it's much, that thy profiting should no more appear! But we see, God, even when he hath planted a Vinyeard, hedged it in, made the Clouds to drop on it, yet it may bring forth wild grapes, for grapes, Isa. 5.4. Oh! how angry is God with our Assemblies that doth not give this increase. The Church sadly complained, Why Gods ang●r did smoke against the Sheep of his Pasture, because of temporal desolation, Psal 74.1. But this is more terrible.  
Now, this growth that God gives, it may be either Intensive or Extensive▪ Intensive, so God giveth increase, when those graces, that are already planted in the soul, are made more lively and fervent. This may be called a particular personal Increase. Men are not only to inquire how God giveth increase in the general, but how in particular to their souls: Art thou made more believing, more holy, more humble than before? The Children of God do not with that fear and trembling consider, Whether God gives the Ministry such increase to their particular, or no. Oh it's a sad thing to see the decays and abatements that are even of godly men's graces! When God is the same God, the Word is the same Word, there is as much cause to grow as ever. Consider, lest thou live in such sins, that make God cause the Ministry to be barren to thee. Or else it may grow extensively, and so God giveth increase, when the Word spreads itself further, to more persons or Nations. Those that do not mind, or regard heavenly things, do now lay them deeply to heart; and the people that sat in darkness, have now light shining on them. Thus our Saviour compared the Gospel to a grain of mustardseed, Mat. 13.13. the least of all seeds, which yet in time grow very great: and God's power and goodness hath been very remarkable herein, making the Word to thrive and prosper in those parts, and amongst that people, where the earthly, or material sword could make no entrance. In these respects, God giveth the increase. The work may be of men, but the success is of God.  

Why God only can give the increase?  Now the Grounds, Why God only giveth increase, may be,  
First, Because even in natural blessings, and outward mercies, success is attributed to God, not to men, much more in spirituals. Thus the Psalmist attributes to God, That the ridges are full of corn, that cattle are fruitful and do not miscarry. God he keeps the key of Heaven, and gives earthly blessings, as he pleaseth. Thus the blessing of the Lord that makes rich, Prov. 10.22. And the battle is not many times to the strong, or the race to swift, or wealth to the wise, Eccl. 12.9. but all is as God order it. If then these ordinary mercies, which are wholly natural, are only by God, he gives life, he gives wealth, he gives strength, how much more doth this hold in supernaturals?  
Secondly, God only can give increase, Because he only hath the supreme power and dominion over men's hearts. We are teachers to the ear, God is a teacher of the heart. God is the only searcher of the heart, he knoweth the thoughts and inward affections of men; and so God only maketh and fashioneth the hearts of men. Let us then look up with more earnest prayer to God, that his Spirit would move upon these waters. Not only the Law, but the Gospel is but the letter merely, and the administration of death, if the Spirit of God doth not enliven it. 
John 11.  Lord, if thou hadst been here, my brother had not died, saith she to Christ, So Lord, if thou art in the Sermon, thy power, and thy presence, than it had not so often miscarried.  
Object. But you may say, If God give the increase, Why then doth not the Word bear fruit in every place? Are any hearts too strong for the Lord? Cannot he turn a wilderness into a Paradise? Hath not he the key to open the hearts of men, and none can shut them?  
Answ. I answer, A people by their sins may provoke God to depart from his Ordinances. The Temple in Jerusalem was dedicated unto God, and he made a gracious promise to be there present, yet the Jews did so long rebel against him, that he wholly left the Temple, and would no more answer them by Vrim, o● Thummim. Lay then the blame where it is; say not, If we had lived in the Apostles days, had seen their miracles, certainly we should have increased in all grace; but we have not such preaching as then was; we have not such miracles, we have not Apostles. Oh it was not those great things that wrought grace, but God by them, and the same God can do it by weak and unlikely means! Conclude then, If the Word then be not a Word of life, a soulsaving Word to thee, 't is for some sin or other upon thee. Thou hast grieved the Spirit of God; God is angry with thee; 
Qu. What means must we use that God may give this increase?  and therefore thou art like the mountains of Gilboa upon whom no Dew fell.  
Secondly, You may ask, If God only give increase, What means may we take to have God bless us in this manner? And  
First, Do thou highly esteem and prise the Ministry God hath appointed, expect not Gods increase, where Apollo doth not water. The Apostle (you heard) doth admirably join both these together, man's Ministry, and God's Efficacy. Think not then contemptibly and vilely of the means of grace. But  
Secondly, Lean not on it too much, as if that of itself were able for any spiritual good. He that watereth, and he that planteth are nothing, (viz.) comparatively and relatively to God. We are apt to run from one extreme to another. Some despise Ordinances, and some rely on them, and not Christ in them. Christ said of his own flesh, that it did not profit, it was the spirit that quickened, John 6.63. How much rather may we say, it is not the Ordinance, but the Spirit by it that doth quicken.  
Thirdly, Wouldst thou have God give the increase, Fear then the miscarriage of it. Be in daily trembling, lest the Word should not prosper to thee. Look upon it as the greatest judgement, to hear, and hear often, and yet find no spiritual progress. The Apostle gives a terrible example and comparison in this case, Heb. 6.7. and saith, Such are nigh unto cursing. Oh say! Lord, I tremble, lest I am nigh to an everlasting curse, because I find no increase.  
Fourthly, Make much of that, which God hath bestowed on thee already. To him that hath shall be given, Mat. 25.29. The good hearer is compared, to new born babes, that greedily sucks down the milk, 1 Pet. 2.2. Why should God give any more increase, when thou hast abated from that former efficacy and vigour of grace? We judge famine and decays of trading, hard and sad times; but when God suffereth a spiritual decay, and withering on men's souls, this is more terrible.   

Verse 7. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.  
THese words are a Conclusion or Inference from the former Proposition: They that plant only and water, and do not give the increase, they must not be rested on, nor set up as Masters; neither are factions to be made for them: But thus Apollo and Paul and all the eminent ones do, and no more. Ergo.  
Therefore in this Conclusive Assertion, let us consider, 

1. The Subject.  
2. The Predicate.  
3. The opposite Proposition.    
The Subject is twofold, He that planteth, and, He that watereth. You have heard, these are such that lay down the foundations of Religion, and afterwards build thereon. This hath been already handled.  
2. The Predicate, Is not any thing. Any thing here, as in other places, signifieth no great thing; it's not able to do those things which the credulous Disciples are many times apt to believe: And therefore when he saith, They are nothing, it is to be understood comparatively or relatively. It is not any thing without God. The Ministers of God are like Trumpets, they make no sound, if breath be not breathed into them. They are like Ezekiels wheels, they move not, unless the Spirit move them. They are like Elisha's servant, whose presence doth no good, except Elisha his spirit be there also. Now although this verse and the former seem to contain no new matter, yet as we must not think the holy Ghost hath vain repetitions or battalogies; so neither will the enlarging of the same matter prove a needless repetition to you, but I shall still amplify it in new considerations. Observe,  

Observa.  That the best and most able Ministry is nothing without God's power giving the increase.  
As in natural things, the Sun could not shine, the fire burn, without God the Author of nature; so neither in supernatural things can the Ministry enlighten or convert, without God the Author of grace. You might wonder, why the Apostle should in several verses press this point; But the necessity of it may justly challenge a frequent inculcation. For even in our days, we shall see, that one main reason, why God's word doth not pluck up all sin by the root, and plant all godliness among a people, it's because men pray not to God, seek not to God; they provoke him by unfruitfulness, by a profane contempt of the means of grace, and so he turneth even a garden into a wilderness to them, and bread into stones.  
To open this,  

What the Apostle doth not mean, in saying, The Ministry is nothing?  First, Let us consider, What the Apostle doth not mean, in saying, The Ministry is nothing. And  
First, He doth not mean, as if the Officers of the Church were not in their way and place necessary; for then the Apostle in the same tongue should contradict himself, for he saith, We are workers together with God, 2 Cor. 6.1. Yea, this very Epistle might thereby be accounted nothing, because, though Paul wrote the Epistle, yet it is God that giveth the success unto it. They are therefore in themselves the necessary institutions and means of grace. And we are commanded to hear them, to wait on their Ministry, to submit unto them in the Lord. Do not therefore conclude from this, the uselessness and unnecessariness of preaching God's word. For in other places, when the Scripture speaks absolutely, glorious and absolute effects are attributed unto it; and it's called no less than the Kingdom of Heaven. And if there be so much ado for an outward Kingdom, and earthly greatness, how much rather should this be prized and received?  
Secondly, When the Apostle calls the Ministry nothing, the meaning is not, as if it were not sufficient in its kind, to work those things for which it is appointed, otherwise this would reflect upon the wisdom of God. For as in natural things, Frustra est illa potentia, quae nunquam reducitur actum. So in supernaturals also. As we say, the Sun is sufficiently able to enlighten the whole world, yet blind men would never get any good, if the Lord did not open their eyes. So it is here, The Ministry faithfully discharged, is sufficient to enlighten the minds, and convert the hearts of all that hear. No wickedness so powerful, no sin so rooted, but that is able to conquer and remove it; yet unless God mould the heart, and give understanding, they perish in their sins, and take no warning.  
Thirdly, When the Apostle saith, They are nothing, This is to be understood of the Ministers of the Gospel, and preaching of it, as well as the Ministers of the Law, and preaching that. For you might say, It is no wonder to hear Paul say, That the Law is a dead letter, that the ministration of the Law is killing, 2 Cor. 3.6. but to have this true also, that the Preachers of the Gospel are of themselves but dead and kill, this seemeth very hard. Now to answer this, know, That both the preaching of the Law and the Gospel, if Christ do not enliven the Word, are dead letters, or dead preaching. Hence those complaints, of Stretching out the hands in vain, and labouring in vain, are taken up in the New Testament, 
Rom. 10.16.21.  as well as the Old. And experience teacheth us, That where Christ is preached, and the Gospel in a glorious manner promulged, yet it's but dead preaching to many. This voice doth not make them come out of the grave of sin; only herein the Law and the Gospel differ, that the matter of the Law pressed will condemn us, none being ever able to fulfil it. Yea, the godly cannot do all things the Law requireth, and so the Law is a kill letter to him. But the Gospel, that comes with a moderation, where the graces of God's Spirit are, though weak and imperfect, there, through Christ their weakness is forgiven. So that the preaching of the Gospel to a soul oppressed for sin, is like the year of Jubilee to poor servants and indebted prisoners. Howsoever than the preaching of the Gospel is said to be the ministration of life, and of the Spirit, 2 Cor. 3. yet that is not to be understood simply of itself; but as accompanied with the power of God. Hence the Gospel is said to be the power of God to salvation, Rom. 1.16. the power of God, not of man. It's not man's wisdom, that our faith is grounded on. Thus much for what the Apostle meaneth not.  
What he positively meaneth, or inferreth, are, First, That it's not in the power or choice of the Minister, to make it effectual. He cannot bid or command the Word to work as he pleaseth, for then the guilt of all men's souls, and the damnation of all would lie upon us▪ As our Divines say to the Papists, when they brag, The Pope hath the Keys of power above all things, not only in earth, but in purgatory; Why then doth he suffer those souls to lie tormented there, as he doth? So it would be here, Why are any damned? Why do any lie in their sins, if the Ministry by its own power could convert them? No, the Ministers of God they can only pray, they can mourn and grieve in secret to see the miscarriage of the Word, and the wilful resolution in men to destroy their own souls; they can mourn over the dead, but they cannot recover them to life.  
Secondly, The Apostle by this intends, that both the Ministers and the people should keep themselves in their due bounds. The Ministers, though never so eminent, though never so much applauded by a numerous company of Disciples, yet they cannot make one black hair white; They cannot say of any people, obeying the Gospel, That we by our own power have made such believe. It's true, they are said to be Fathers, and to beget men to the truth; but that is only instrumentally and metaphorically, by external application of the Word, not internal power; for so we have only one Father in Heaven. Pride and ambition do easily breed in the most eminent parts, as worms in the sweetest fruit; but when they shall consider, that they are nothing, and God is all, this is a good way to humble them; and then the people hereby are also taught much moderation. Some men's persons they are apt to admire, Not such a man in the world! Oh but what a great God is there in Heaven, without whom this man is nothing! This is spiritual Idolatry, and that worship, which is to be given to Christ only, you give to instruments.  
Lastly, In making the Ministry nothing, and God all; The Apostle would have both Minister and people in their Ministry, to have our hearts and eyes up to Heaven. As the Bird after every drop of water it sips, looks up presently to Heaven, so shouldst thou. Lord, what the Minister hath spoken, what he hath pressed, oh set it home with a blessing! 'Cause it to come like rain upon the new mowed grass! Oh the careless and profane hearing that is every where! This makes God give no increase; you matter it not, you believe not, you tremble not under it, you do not earnestly pray about it. If a man have a leg or arm to be cut off, oh you desire all you meet with, to pray about it; Why? because it may cost him his life. How much rather about every Sermon, every Duty that is preached, shouldst thou pray, and again pray? Oh, it may be the damning of my immortal soul, to miscarry therein!  
Quest. But how may we address ourselves to hear, and to the Ministry, so that God may make them something to us?  
Answ. To be made something, is, when the Word doth greatly wound thy heart, or comfort thee, when it makes a noise and a pain at thy very bowels, when it makes thee sick at the very heart; when it makes thee cry out, Oh me, a wretched sinner, what have I done? Whither shall I go? Ah wretch that I am! In what a woeful condition am I plunged? Sin is on one side, hell on the other, the wrath of God above me, and all the curses of the Law round about me. Then it's something, than our words fall like hot burning coals upon your consciences; you cannot sleep, nor rove, but tremble under it. Now this will be done these ways:  

Directions, how to hear the Word.  First, Make it a real and conscientious matter, to pray unto God to give increase. As to the woman our Saviour said, According to thy faith, so be it unto thee: So according to thy prepared prayer saith God, this Sermon, and this duty shall be blessed unto you. As your cruse is fitted, so will God pour in oil. If we then complain, that the Ministry works no more notable effects, that it makes no more transcendent alterations, judge whether the blame lie not on thy own self. Prayer is that which moveth with God. Prayer is that in which the Sermon rolled, produceth suitable operations. The Word of God is a two-edged sword; but prayer maketh it penetrate, that sets God on work, and God sets his Word on work. A man much in prayer, is always much in profiting. As the Preacher is to pray (Christ prayed much in the night, as he taught much in the day) so the hearer he also must pray much.  
Secondly, Exercise strong and divine acts of faith, this will make the Ministry something to thee. The Word profited not, because it was not mingled with faith, Heb. 4.2. or as some interpret, because by faith they were not mixed (as it were) with the Word, they were not incorporated into it, and who hath believed our report? Rom. 10. Faith is that which comes at first by hearing, and then afterwards makes hearing profitable. The Atheism and unbelief which is on men's hearts make the Word without efficacy, such are profane mockers. As you see, they despised the Prophets that often said, The burden of the Lord, the burden of the Lord. Men believe not the things preached to be God's truth, that they are God's word, that they will be made good, whether they will or no; they are living words, and sure words, and faith only layeth the first foundation of this spiritual building, believe the threatening, and thou darest no more gainsay it.  
Thirdly, Lay aside all superfluity of naughtiness, Jam. 1 21. If Aristotle thought not a young man a fit Auditor for his Ethics, much less is a propane beast, wallowing in his filth fit for the Word. The ground must have all the briars and thorns pulled up, ere the seed sown can bring forth any fruit. No lust, no sin lived in, hath ears to hear. When the Law was to be promulged, what washings and preparations were there for several days together? Thou that comest to the Ministry with all thy gore and filth upon thee, thou art a loathsome and an abominable object. Do men use to sow in bogs and quagmires? So neither doth the Word thrive in men of loose and dissolute lives. The Prophet in an indignation at the sinfulness of his people, crieth out, Hear, o Heavens, and hearken, o Earth! Isa. 1.2. as if those insensible creatures would more attend, than some men.  
Use of Exhortation. Labour to find the Ministry something, some great thing, some terrible thing, some comfortable thing to thee. Oh, how many are there to whom it's nothing! They make nothing of any Sermon they hear; yea, and people generally delight in such a Ministry, that brings nothing to them. They love not, when it is like fire, like a two-edged sword; they love not, when it troubles and disquiets them for sin; the more it's nothing, and passeth away as nothing, the more contented they are. Oh people prepared for destructon! Oh people hated by God For wherein doth God sh●w his love more to a people, then by causing the Word to be like fire in the bowels? Those whom God loveth, they find the Ministry efficacious and vigorous: they find it to come with power and authority: they cry out great is the power of the Lord. Oh how it searcheth, how it trieth, how it convinceth, how it conquers, nothing an stand before it!   

Verse 8. Now he that planteth, and he that watereth, are one.  
THe Apostles scope is as you have heard to prevent factions and divisions, both in Preachers and hearers; to unite them together in love and agreement; for which he hath used several Arguments. And this eighth Verse beginneth a new Medium to prove the necessity of concord, both among the Ministers themselves and the people: What is said of men joined in earthly power, Erunt insuperabiles, si inseperabiles; the same is true both of the Officers and members in the Church of God. Now the Argument the Apostle presseth, is to this effect, Those that are one ought not to be divided, either by themselves or by their hearers; But all the Officers in God● Church, whether those that plant or water, they are one: Therefore they ought not to be divided.  
So that you see, though there is diversity of gifts and employmenss; yet they all agree in one; it's unity therefore among Ministers and the people, that is made the ground of concord: This would be a very necessary subject in these times of multiplied divisions, it being very hard now a days to say, He that watereth, and he that planteth are one: But I shall pass it over briefly in one Sermon. Now this phrase, They are one, is not to be understood essentially, as if they were one nature; in which sense 1 Joh. 5. it's said, There are three that bear witness is heaven, and these three are one. Nor secondly are they one in respect of labour and worth; No, Paul laboured more abundantly than they all; and as the stars differ from one another; so do the Ministers of God in worth and ability: Therefore the Apostle prevents such thoughts, by the words appendent, Every man shall receive according to his own labour: Vnum sunt non individuo, non gradu, non donis, non vocatione, non autoritate, non tempore, non labour, nec non maerore, saith Baldwin on the place. But they are said to be one in regard of the scope and end for which the Ministry is appointed, viz. to gather a Church unto God, and to build them up in saith and godliness. Observe  
That although there is diversity and variety in the gifts of the Ministers, yet they all ought to agree in one. 
Observe. Ministers should agree in one.   
They are to have the same mind, the same ends, the same mouth: Hence is that expression, According as he hath spoken by the mouth of his holy Prophets, which were from the beginning, Luk. 1.70. All the Prophets ever since the world began, had but one mouth; He doth not say the mouths, but the mouth: To show there was no contrariety, no opposition, but all agreed in this. Thus it should be, the mouth of the Ministers of Christ; they should go the same way, one should not preach contrary to the other, one should not destroy what the other affirms. Hence our Saviour did so earnestly pray, That his Disciples might be one, Joh. 17. For what a scandal and offence would it have been, if they who were to be Teachers of the Word, and to lay the foundation of the Gospel, should not have agreed among themselves? So that whereas the Apostle pressing unity, Eph 4.4, 5. doth reckon up several kinds of unities, One body, one spirit, one hope, one Lord, one faith, one Baptism; so we may add one Ministry; so that divisions are a great argument of weakness, and of error, fo● truth cannot be divided, is not contrary to itself, as error is: not that unity is a note of the true Church, as Papists plead, who yet have little cause to boast of it; especially not unity in matters that are not fundamental, and necessary. The Apostle supposeth that, when he saith, If any be otherwise minded, the Lord will reveal even this also to him, Phil. 3.15.  
To open this: The Ministry ought to be one,  

They should agree in Doctrine.  First, In respect of doctrine; and true doctrine, that is the soul and life of all, 1 Tim. 1.3. Paul layeth a charge, that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach another doctrine. Oh it's a sad prognostique of ruin, when some Ministers preach one doctrine as necessary to salvation; others another: now the true doctrine is revealed in the Word, and whatsoever is another from that, is not grounded there, that is to be rejected: Yea the Apostle would have us anathematise an Angel from heaven that should bring any other doctrine, Gal. 1.8. And John, would not have us so much as receive them in the house, or bid them God speed, 2 Joh ver. 10, 11. and who doth so, he saith, is partaker of all his evil deeds. So then the Ministry ought to be one in respect of doctrine; to preach one God, one Christ, one Faith, one way to heaven; for they are not to be inverters, but keepers only of heavenly doctrine: Keep that good thing committed to thy trust, said the Apostle, 2 Tim. 1.14.  

2. In their end and scope.  Secondly, There aught to be unity in regard of their end and scope. They all aught to shoot at the same mark, which is twofold; 1. The glory of God, to set up God and Christ in their Congregations: Ambition, pride, self-seeking, this hath always made divisions, for this hath made men set up themselves, and not Christ. Oh what a comfort, and glorious sight would it be, to see the Ministry not gratifying parties, not making interests, but affectionately advancing the glory of God, though they be accounted as the off scouring of the world! Paul he gave us this example, and we are to follow him. The second end in which they are to agree, is the conversion of men, and edifying of them up in faith and godliness. If this be our end, that will quickly dispel all other things that obtrude thmselves; the salvation of men's souls, and tender bowels herein, would quickly make all one; but when men do not agree in the end, it's no wonder if they are contrary also in the means; when we desire to preach our own notions, and our own opinions, more than to procure your salvation; it's no marvel if there be as many opinions as there are Ministers. So then these two things would wonderfully unite, God's glory, and the salvation of men's souls; and all our preaching, studying, and labouring, aught to be for this.  

3. In Affection.  Thirdly, There should be unity in affections, to love one another, to bless God for the abilities and gifts of one another. Envy and pride is apt to get even amongst the best: You see Christ's own Disciples, they were striving who should be greatest, and one ambitiously affected to be over another; and even in those pure Apostolical times, you may read of a Diotrephes, that loved pre-eminence above his brethren, he was not according to his name, for he was not nourished and taught by Christ to do so: Our Saviour foreseeing what mischief this would bring to his Church, doth again and again press love among those that were to labour in his Church. It was a gracious expression of Calvin concerning Luther, who was an hot man, and apt to break out in violent expressions: Oh saith Calvin, I honour Luther as an eminent servant and instrument of God, though he should call me a Devil a thousand times over. When our Saviour had compared his Disciples to salt, to show it was not his meaning they should be salt to one another, he saith, Have salt in yourselves, and peace one with another, Mar 9.50. there must be salt and peace. Oh but as it is said of Reuben, so may we say, for the divisions of the Ministers, and the divisions of the people are great thoughts of heart.  
Now to amplify this we shall show how sad a temptation it is upon the Church of God, when the Ministry is not one, either in doctrine, ends or affections. 
The sad effects of does union in the Church.  And then what people should do in such cases.  
First, When the Ministry is not one, this is apt in the first place to beget atheism, and irreligion in the people. They begin to think that Religion is nothing but a matter of imagination, or invention; or else that there is no such thing, and therefore they will regard it no more, they will look after it no more. Oh woe be to the world because of offences in this kind! He that makes a division from the true doctrine, or true ends of the Ministry; he had better never have been born; he that is a firebrand here, may fear to be a firebrand in hell: How many Atheists and profane scoffers mayest thou make by this division of thine?  
Secondly, Where there is not this unity, it doth much grieve and unsettle the hearts of the godly. They know not what to do; they cannot tell what to take to; such godly men say it's a sin, others as godly say it's not a sin: Now to those that are tender, and would not sin for an whole world, this is a very racking and torturing of their consciences: Oh what shall they do!  
Thirdly, When there is not this unity, profaneness and ungodliness doth the more increase; godliness doth exceedingly decay in the power of it. For while the Ministers should all, as one man, labour to destroy the kingdom of Satan, to discourage impiety, to make the heart of the wicked sad, that he may return from his evil way: They commonly le●ve this, and all their preaching is to maintain those particular opinions, and to set up that particular way, which they walk in. Now we shall see the Apostle takes off much from such controversal disputes, in which the essence of godliness doth not consist. As the kingdom of heaven is not in meats and drinks, but in joy, and peace, and righteousness, Rom. 14.17. so it's good to have the heart established with grace, and not with meats, Heb. 14 9 and in other places, the Apostle calls those things vain, which do not edify; Not that the least truths of God are to be neglected, yea all things are to be tried, but this should not be the main: the one thing necessary is to seek the kingdom of heaven, and the righteousness thereof.  
Lastly, These divisions do wonderfully harden and confirm the Papists in their way. They say, how doth the Lutheran and Calvinists spirit agree; that which one saith, the other contradicts. Now although the same may be retorted on them, the manifold differences in Popery, and that about a necessary point of faith, viz. Whether the Pope be above a Council, or the Council above the Pope; yea several Popes have at the same time pretended, and in arms fought to be head of the Church: Though I say, these may be retorted on them, and stop their mouths, yet it cannot be denied, but that such differences do wonderfully scandalise and harden people, especially those that consult not with Scripture, and seek to be antidoted against such temptations. And for that, take these prescripts:  
1. Do not thou by thy pragmatical m●dling, widen the difference, 
What people should do, when Ministers and Professors are divided.  and raise more dust. In this Chapter, you have the Apostle laying down Arguments against divisions, and sometimes they belong to the Teachers, and sometimes to the Hearers. The indiscretion, and hot busy carriages of the Disciples, do sometimes make a greater distance among the Teachers. You see John's Disciples out of emulation and envy▪ did what they could to stir up John's spirit against Christ; but how graciously did he quench those sparks by that humility of his? I must decrease, but he must increase, John 3.30.  
2. Consider this, That those that are godly do agree in the main fundamental point▪ So that whatsoever is necessary to salvation, that they do not fail in; They agree in the soul and life of Religion, for other things we cannot expect unity in this life, as long as some have more knowledge than others, and more grace and self-denial than others, so long there will be differences. You see Paul and Barnabas had a sharp contest with one another. And the Apostle speaks of the corrupt censurings that the strong and weak Christians had of one another, Romans 1.4.  
3. Do thou labour to be informed with a true and divine faith out of the Word, thy own self. Those that at first believed Christ upon the woman of Samaria's report, did afterwards believe Christ for his own sake. The Ministry is that by which we do believe, but we do not believe in it. Now that is the reason, many do so stagger, and know not what to say or do: They are not steadfast and immovable in faith; The just shall live by his faith; by his faith in particular. And then, though the whole world should turn Sceptic, yet he would be as resolute as a Stoic in the matters of God.  
4. Humble yourselves under these differences, when they go not the same way, when they preach not the same things. Let these things fear and wound thy heart, as much as they do the Church's peace. Say, as he did, Why do we fall out, seeing we are Brethren? Say, Oh Lord, it's for our sins that are the hearers, our unprofitableness, our barrenness and vanity, that God hath raised up such a contentious spirit amongst us.  
But because this is more necessary for us, than you, though necessary for both, let us see what Use you ought to make of it. And  
First, Is the Ministry thus one? Then when any doth set upon this main work, they meddle not with other things, they preach not about other thins: How inexcusable will you be, if you answer not God thus calling of you? You cannot plead, Lord, we heard nothing but disputes, nothing but controversies; we were puzzled with one side, and with another side! Oh no! The plain and necessary things, without which thou couldst not be saved, have every day sounded in thy ears; Preaching hath not distracted, hath not filled you with troublesome Disputations, but wholesome Exhortations. It will therefore be thy greater wickedness, if thou refuse. Oh then, as all the Ministry are to be one in this way, so that all that hear were one also, that their thoughts, affections, study and utmost endeavours were for the main necessary things! Oh consider, you frustrate the Ministry of the proper end it hath, your edifying, your conversion! For this God hath appointed us to labour in preaching to you, and if you fail here, all is lost.  
Use 2. Ought all ministerial abilities to be employed in one way? Then no wonder, if the Devil, when he cannot destroy preaching, yet makes it useless and unprofitable, and that is, by raising divisions and enmity. And thus he takes the old Rule, Divide & impera, while he divides others, he himself reigneth alone, and his Kingdom is advanced.  
Use 3. Are they all to agree in one, in the same ends, in the same Doctrine? Then take heed of itching after sinful novelties. Faith is but one faith; and if thou art weary of it, it is as if a man should be weary of the Sun, because it's not a new Sun. Why do you not desire a new Scripture, and a new Bible as well? Oh it's a grievous thing to be weary of old truths, because thou knowest them already! This is to despise Manna, and God in judgement giveth thee up to an inconstant spirit, to have Reubens curse, Unstable like water.  
And every man shall receive his own reward, according to his own labour.  
The former part of the verse was an Argument against Divisions amongst Teachers and People. When all are one, there they ought not to be divided. Now this later part is a kind of an anticipation, or answer to an Objection, thus, How can they be one, who are so different in their parts, abilities and labour? The Apostle therefore doth by way of explication add this: although they are one in their Office, Institution, and End; yet there is a diversity of Gifts and Labour, as also a diversity of Reward.  
So that the words contain a Proposition, wherein you have,  
1. The Subject, with the Note of Universality, Every man. If you take it strictly, in relation to what went before, than the meaning is of Teachers and Officers. Every Church Officer shall receive according to his labour: But it is also a truth concerning every man, in any way God hath appointed him to work.  
2. You have the Predicate or Attribute, He shall receive a Reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here the Popish Writers triumph, pleading for the merit and causality of works it's a reward; but the Scripture speaks of a twofold reward, 
Of Reward and Merit.   
1. Of Debt, Rom. 4.8. To him that laboureth, the reward is of debt; and that is, when a man by his own power, doth those things which have an inward condignity and proportion with the reward, as it is in the payment of a day-labourer.  
2. There is a Reward of Grace and mere Promise. When such a reward is a sure consequent of such an antecedent; not that it was a Cause, or Merit, but God hath appointed such a necessary order and connexion, as between grace and glory; glory necessarily followeth, not by causality of our works, though from grace, but by the fidelity of the promise. Hence God is said to be Debtor sibi, not nobis, reddit debita nulli debens; and therefore this eternal life, which is called a reward, is in other places called a gift, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Inheritance, very frequently, in allusion to the Land of Canaan; where several Tribes had their several portions of Land by lot, not according to any worth; and that the Ancients did mean no more by Meritum, our learned men show at large.  
2. Consider the Appropriation and Distinction of this Reward; He shall receive his reward, implying by this, that there are degrees of reward, and glory in Heaven. There are some learned men that think there are no degrees of glory in Heaven, but all are alike. And certainly, there are many places, which are usually brought to prove it, which when throughly understood, do not convince it, yet I believe the different Degrees of glory to be a truth; and this Text, among others, may confirm it; where you have an excellent Appropriation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not here opposed to a contrary species, as in other places, He shall receive according to his works, good, or evil, but to degrees in the same kind, one labours in the good work of the Lord more, and another less; now according to this gradual diversity, shall be gradual differences of glory.  
Lastly, There is the Measure and rule of this reward, According to his labour; he speaks it of the Minister; he doth not say, According to his success, according to the fruit of his Ministry: If he labour and take pains, God will reward him, though no man hath believed the Word preached.  
I shall consider this Proposition generally, and not limited to the ministerial labour. Observe  

Observe. Of Degrees of Glory.  That according to a man's labour and working for God, he is sure to have a proportionable reward.  
Although the Wiseman inscribes this Motto upon all the labour under the Sun, That it is vanity and wearisomeness; yet spiritual labour hath a sure recompense; It's not praying in vain, it's not seeking God's face in vain. 1 Cor. 15.58. Always abounding in the work of the Lord, forasmuch as you know your labour is not in vain. Oh it's comfortable to be found always doing God's work, for we are sure that will have a good end; there will come eternal profit by it.  

All persons have work to do for God.  To clear this, Consider,  
First, That there are no persons, be they never so mean, so poor, so contemptible, but they are in their way and calling to do Gods work. Do not think that only Ministers and men in public place; Only rich men and great men, they have the Lords work to do; Thou deceivest thyself herein. For the service of God is required of a poor man, of a cottager, as well as those in great places. Matth. 20. and Matth. 25. you have two excellent Parables to this purpose, to show, That God gives to every one more or less Talents; none are to stand idle, but to labour in God's vineyard, God at the day of Judgement will call these labourers together, and see how they have improved all things, and the idle servant, or unprofitable hath a dreadful sentence upon him, To be cut in pieces, and to have his portion with hypocrites. All idleness is a kind of hypocrisy, because it deceiveth the expectation, (as it were) of God, who looked for fruitfulness, and behold barrenness. Know then, whosoever thou art, thou art called to labour in God's vineyard; thou hast thy peculiar service, whether married, or single, bond or free, rich or poor; and thou must abound in this work.  

There is a twofold doing of good works.  Secondly, There is a two fold doing of God's work; either the work of his providence, as passive instruments, or the work of his commands, as active instruments. This is a necessary distinction, God hath raised up many men, as instruments to bring about the works of his providence; but because they did not know God or propound godly ends in doing so; therefore though they did the work of the Lord, yet they shall meet with no reward in Heaven. You have a notable instance for this, Isa. 10.5, 6, 7. where the King of Assyria is called a rod, or a staff in God's hand; God did use him as an instrument to scourge the Israelite; howbeit he meaneth not so, he thinketh it not in his heart; here he was a passive instrument, he did God's work without any heart, or love to God; and therefore vers. 12. When I have performed my whole work (saith God) against Jerusalem, I will punish him. Here you see, a man may do Gods work, and yet be punished for it. So Jehu, he was immediately raised up by God, to destroy Ahab, and his whole family; and God tells him, He had done all that was in his heart; a great expression; yet Hos. 1.4. God (saith he) will be avenged upon the house of Jehu, for all that blood he had shed. For though he did the work of God's providence, yet because he did it upon ambitious and sinful grounds, not keeping close to God's way, therefore was he punished. Thus you see, there is a great difference between doing the work of God's providence, and the work of his command, out of faith and obedience to him. For this later is, when we do not only the matter God commands, but out of love and obedience to him, with that godly frame of heart, that is acceptable unto him.  
In the next place therefore, let us consider, What is the acceptable doing of God's work, which will be rewarded? And  
First, That only is God's work, which is commanded and willed by him. 
What it is to do a good work which God will accept and reward.  We are often commanded, to understand the good and acceptable will of God. Many think they are doing God's work, when it's the Devils, because they look not for warrant of it in Scripture. By the knowledge of Scripture a man is made perfect, or prepared for every good work, 2 Tim. 3.17. So then, that is God's work, which is appointed by him, approved and commanded by him, of which a man can bring Scripture, and say, Thus saith the Lord. All that superstitious worship, which the Pharisees so multiplied, and for which they thought to be more accepted with God, than others; It was none of God's work; It was not acceptable coin; it had none of God's superscription upon it. And our Saviour speaks of cruel persecutors, that they would think they did God service in killing his own sheep, John 16.2. This is an heavy and a dreadful delusion, for men to take the works of the flesh, and the works of the Devil for God's work. If therefore thou wouldst not be deprived of a reward, be sure out of the Scripture, that it be Gods work for the matter of it.  
Secondly, It's acceptable labouring, when it is done in such a manner. For God doth not accept of any labour for him, merely from the painfulness of it; For if a man give his body to be burnt, and have not love to God, it's nothing worth. Not (I say) from the painfulness or length of time, but from other qua●i●●cations; and they are these,  
1. It's profitable working, when the persons are first made the Lords, when they are justified and sanctified. Make the tree good, and then the fruit will be good. The person must be first sanctified, ere any work can be acceptable: He is an unclean person till then, and all things are unclean; To the defiled all things become defiled, Tit. 1.15. Oh that people would attend to this! They only look to the good matter of the work; they pray, they give alms, they live soberly, but they have no knowledge about the root thereof. Are their persons justified, their natures sanctified, without which no work of God can be done acceptably.  
2. A Reward is due to that work only, which is done for God's sake, out of love to him. The Pharisees praying, and other acts of Religion, have a terrible verdict by Christ upon them, Verily I say unto you, they have their reward, Mat. 6.2. O words of terror and horror! They did all those acts to be seen of men, to be applauded by men, and they have their reward, this is all they shall have; our Saviour useth that affirmation, Verily I say unto you, when he speaks earnestly, and would have men diligently mind what he saith, Verily they have their reward. Oh what will the praise and glory of men avail thee, when thou and thy duties shall be cast away! Know then this worm will devour thy gourd, vain glory, car●al ends and designs upon God's works, will make all to be thrown away. When the Devil cannot keep thee in the works of darkness and of wickedness, that thou wilt do them; then he endeavours to mar thy good works, by throwing some dead fly in this box of ointment, vainglory, and self-advantage.  
3. That work will only have a reward, which is done with that measure and degree of love and fervency that it ought to be. Every Sacrifice was to be offered up with fire; and every duty is to be performed with much zeal, and inflamed affections to God. Fervent in spirit, serving the Lord, Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boiling over; that argueth the fire of zeal is under every duty. I have something against thee, saith Christ, because thou hast left thy first love, Revel. 2 5. she had not lost all her love, she was not bereft of all; but yet because she had not such degrees, such fervency as she had, God reproveth her. Have not many of Gods own people lost their first praying, first hearing, their first zeal and affections to good things? Cursed be he that doth the work of the Lord negligently, Jer 48.10. Here is no reward, but a curse to such, who in God's work are negligent and careless; and it's a great dishonour to God, that thou shouldst be fervent and active in the pleasures of sin, in the service of Satan, and not in God's work.  
4. The work to be rewarded, is that which is constantly done with perseverance, holding out to the end. Mat. 24.13. He that endureth to the end shall be saved. If a righteous man leave his righteousness, and commit iniquity, etc. all his righteousness that he hath done shall not be remembered, Ezek. 33.13. There are those who begin in God's work, and end in the Devils. There are those who by the knowledge of God escape the pollution of the world, and then return again to their vomit, The later end of such is worse than their beginning, 2 Pet. 2. Take Judas for a dreadful instance, he leaveth all, and followeth Christ, he preacheth the Gospel, he worketh miracles, he casts out Devils from others, but he proveth an Apostate himself; the Devil enters into him at last, and so all those seeming good works perish. Oh that those who have an aguish goodness, some good fits in time of danger, of diseases! Then they will call upon God, than they will speak of God, and do what is good. Oh that such had an heart always to do so! Blessed is he whom his master, when he cometh shall find so doing, Matth. 24.46.  
5. The work to be rewarded is, that which is done fully and plenarily. There is a full measure of grace to be heaped over. The Scripture speaking of Caleb, as one that followed the Lord heartily, saith in the Hebrew, He fulfilled to go after the Lord, Deut. 1.36. that denoteth his whole heart was in it. Now there must be a threefold fullness in the work of the Lord:  
1. A fullness of the Subject. The united strength of the heart must be joined together; not to serve God with distractions, an heart for him, and an heart for the creature.  
2. A fullness of the Object; every work of the Lord. They are to be prepared for every good work. You read of many that did many good things, Joash, Amasiah, Herod, but because they were not fully for every good work, they lost this reward. Now of all works, those that do more immediately relate to God, to the Gospel, his truth, any work looking this way will be rewarded Hence a Cup of cold water given to a Prophet in the name of a Prophet, Mat. 10.41. in reference to this work, shall have a Prophet's reward.  
And lastly, Fullness of degree. They are to abound in the work of the Lord; to add one grace to another, to be rich in faith and other graces.  
Use. Will a good work thus circumstantiated be sure to be rewarded? Then take heed of two contraries to this work of the Lord,  
1. Of idleness, unprofitableness and unfruitfulness. The way to Heaven is a way of labour, the work of faith, the labour of love, and the patience of hope, saith the Apostle, 1 Thes. 1.3. Every grace is laborious, and therefore we are commanded to strive to enter in at the strait gate, Luke 13.24. Oh set it down for a principle, such a jolly, loose and secure life, that I live, can never be happy! Christianity is compared to running in a race, 1 Cor. 9.26, 27. to fight and wrestling; the subduing of sin, to mortifying and crucifying of the flesh; What then will become of thy carelessness, thy negligence? Oh fear, lest God curse thee, as the barren figtree, lest he say, Cast that unprofitable servant into everlasting flames!  
2. Take heed of the other contrary, upon which the greater wrath of God will fall, and that is, To do the Devils work. Our Saviour told the Pharisees, They are of the Devil, and his works they did, John 8.44. What were those works? To oppose Christ in the Ministry, to rebel against that glorious light of the world? Men are possessed with the Devil in their souls, as well as in their bodies. Thus the Devil is said to enter into Judas heart, and to fill Ananias heart; and when they are thus, than they only serve him, and fulfil his lusts. Lying, that is the Devils work: Malicious opposing of godliness, and good men, that is the Devils work: Yea, all sin is in some sense the work of the Devil, 1 Joh. 3.8. Therefore Christ is said, to come into the world, to dissolve the works of the Devil. Take heed then, lest while thou share with him in his works, that thou do also in his punishments: L●st it be said, Depart into everlasting fire prepared for the Devil and his Angels; as also, his fellow workers.  
Having considered what the work is, now let us consider and admire at the Reward: And before we come to show what Reward it is, take notice of a distinction or two.  
First, There is an Essential Reward; and that is, The enjoyment of God in full Assurance and Delight. This, all that work for God are sure to have. All that are made happy, have the same God, and the same Christ. They all agree in this. The dwarf and the giant are both equal in this, as the Apple of the eye in a Child, as well as in a grown man, is able to see the same great Mountain.  
Secondly, There is an Accidental Reward; and that is, Some Degrees of Glory: Because of greater labour and sufferings for Christ, one may partake of more Glory than another. For, though all the glorified Saints are compared to Stars, yet as one Star differeth from another in Glory; so it's here. In Justification, all the godly are equal, though some men have more sins pardoned than others; yet, the acceptation of them through Christ, is equal. So that intensively, though not extensively, all are alike justified. But in salvation, there are Thrones prepared for some above others. Neither in that ambitious Petition of the Mother of Zebedees' Children did our Saviour deny, there were chiefer places than other in his Kingdom, but he rebuked their carnal apprehensions about such things, Mat. 20.33. Thus you have a Prophets Reward spoken of as a greater Reward than others, because of their choice work for God; and the manifold contradictions they endure from sinners, because of their labour.  
Secondly, It's lawful to encourage a man's self in working for God, by this, that there is a Reward. There is a lawful self-seeking, viz. of immortality, 
A lawful self-seeking.  and honour and glory, Rom. 2.7. This is good to be observed, because some tender people have been much troubled, as if they were gone no further than hypocrites, because they find such desires of Heaven and Glory, moving them in their duties. Oh! they think this is to serve God for their own ends! Did not Christ live and die for me, though he got nothing by me, and why should not I for him? Now, two things we say to this.  
1. It's true, in every godly man, there is such an ingenuous Principle of grace in him, that he loveth God and Christ for their own sakes. Though there were no Heaven, no Hell, yet such is his spiritual constitution, that he cannot but love God, and hate sin. The reason is, because he is made a new Creature, hath a Divine nature: And that is, a spontaneous, free, and willing principle to what is holy, without any outward motives. As a dutiful Child loveth his Father (though poor,) though he hath no Inheritance to give him. As the Mother loveth her Child, and takes all that care about it, from an inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when there is no hope of a reward. Hence the motions of grace are compared to thirsting and hungering. Now, you know, 
Mat. 6.  we do not use to promise a reward to an hungry man, if he will eat. And thus you may see David often in those pure strains of love and longing after God, making him the Object of his delight, he loveth God, that he may love him more: And, he loveth him, because he loveth him. If he said of humane love, that it was a nescio quid, burning in a man's breast; it's true of Divine love. But yet  
2. It's lawful for all this to stir up a man's heart to this duty, because of the glorious Reward God hath promised, both by Precept and Example. Precept: For in several places, the Scripture exhorteth to our duty; Because our work will not be in vain, 1 Cor. 15 ult. We judge these afflictions light (saith the Apostle) while we behold the things that are not seen, 2 Cor 4. ult. Christ showeth his Disciples the glory of Heaven, that thereby they might not be discouraged in doing or suffering for him. Now the Word of God, must stir up an unlawful coveting in the heart, if seeking thus for eternal Glory were a sin. And then, we have the Example of Christ himself; He in all his Sufferings, had a● e●e to the joy that was se● before him, which made him endure the Cross. And of Moses, it is said, Heb. 11.26. He had respect to the recompense of the Reward: He did mark it diligently, as the word signifies. We must therefore distinguish between Amor m●rc●dis, and Amor mercenarius, a love of the Reward is not presently a mercenary love; but then, when it's only for that; when there is no inward change of the nature and frame of a man.  

The reward of godliness twofold.  Thirdly, The reward of godliness, or working for God, is again twofold: Either Temporary here in this life, or Eternal in that come. Godliness hath the promise of this life, 1 Tim. 4 8. No promise of any temporal mercy, is made to a wicked man. God (indeed) by his Providence, d●sposeh many of those outward mercies to them, but they are not by the promise to them. They are Ismael's, not Isaac's. For all the Promises are Yea and Amen, firm and su●e in Christ, 2 Cor. 1. God (indeed) gave Nebuchadnezar a temporal reward for his service, in destroying Tyre: And Austin saith, That that earthly dominion the Romans had in the world, was a reward of their Civil Justice: But these things are not still the fruit of a gracious Promise. Therefore they have them not in special mercy, neither are they sanctified to them. They have a right and dominion concerning them, but not a sanctified use: They are to them as Saul thought Michall would have been to David, to his utter ruin and ensnaring of him. Otherwise:  
Godly men only have the Promises of all the good in the world. No good thing will he withhold from them that fear him, Psal. 84.11. But the Reason why these Promises are not always made good to them, is, Because this would hinder the grand Promises, that are for the●r spiritu●l good.  
These things explained, let us consider Wherein lieth this reward of working for God, 
Wherein lies the reward of working for God 1. In this life.  either in this life, or in the life to come. And truly, in this life, if there were no Heaven, no Happiness, no Enjoyment of God, there is enough to put us on it. As  
First, There is a great deal of Peace and Comfort of Conscience in doing what is good. The very Heathens observed, that Virtus est sibi praemium; Virtue is a reward to itself. It brings such quietness, such tranquillity, such comfort; that it's desirable to be doing God's work, if there were nothing else. When David with the people, offered so willingly unto God, what a deal of comfort and joy did David find in the very duty itself? Who are we, that we should be able to offer so willingly, 1 Chron. 29.14? For as on the other side, sin hath a sting, and carrieth a tor●ment with it, filling the Conscience with fear and trembling, and horror, as in Cain and Judas. None rationally would have the pleasures of sin for a season, for the tortures and torments of it which are perpetual. Thus on the contrary, Faith and other Graces, they are accompanied with joy in the holy Ghost. When a man keeps a good Conscience towards God and man, he hath a continual Feast, better than Dives, he fareth diliciously every day. Pindar, a very Heathen Poet, called a good Conscience, The sweet Nurse in old age; yea, in young age and all ages▪ Not but that the godly themselves, may be many times in great trouble of spirit: You see David often crying out upon his soul, because it was so cast down, and calling upon himself to trust in God. But this disquietness in the godly, is caused partly by their own fault, and partly by the Devil; he is a roaring Lion, he disquiets their peace, though God indeed suffer him, for his wise ends; as you see it was to Job. Oh then, that you would always be doing God's work! If you did but know how comfortable, and how sweet it is above the labour for worldly things, your hearts would be enamoured with it.  
Secondly, When we do Gods work, he further rewards with more spiritual strength, and enlargeth our Abilities; so that the more we work for God, the more we may. Thus in the Parable, He that had five, he gained ten, Luk. 19 16. To him that hath, shall be given. And the promise is, That the godly shall not be faint or weary, but renew their ctrength like an Eagle, Isa. 40.31. Yea, as they grow, so they shall persevere and overcome, and be established in what is good: Now this is a great Reward in a godly man's account, though the wicked regard it not. That they shall have more gracious strength; that they shall grow up into further Communion with Christ; that their hearts and graces shall be better. Oh! How heartily doth the soul pray for these things, and grieve, when it finds a defect! Now, God hath promised this to those that abour in his work.  
Lastly, They are sure to have God's Protection and Presence to support them in all their labour. The Apostle calls it labour, and that which is accompanied with painfulnese: And indeed, the whole work of grace is very troublesome to flesh and blood; their Combats and Conflicts within; and then very troublesome to man without in the world, which makes the world hate and oppose them. Now then, the work of God being thus opposed within and without, did not God protect, did not he draw nigh with his support, and deliver, or strengthen; none were able to abide. Thus you see a threefold encouragement the godly have to labour for the Lord, even in this life. Oh! Why then should any be so diffident, as to think they shall lose by God, that godliness will be an hindrance to them! Do but be sure, that thy work is God's work, and thou dost it in God's manner, and never fear the issue of things. God is not unrighteous (saith the Apostle) to forget your sufferings, Heb. 6.10. You read, that God put up all Davids tears into his bottle: As Christ would not have the least fragment of bread lost, so God will not let thee lose one mite for him: Thou shalt never say, God hath hindered thee. When Abraham, for God's glory, would take none of the King of Sodom's wealth, God presently said to him, I am thy exceeding great reward, Gen. 15.  
In the next place, consider What is the eternal Reward, 
2. In the life to come.  and how eye hath not seen, nor hath it entered into the heart of man to conceive. If the Queen of Sheba's spirit fainted within her, to see all the glory of Solomon, what then would it do, to behold all the glory of God, laid up for those that love him! This is like Ezekiel's waters, that rise up higher and higher. God (by reason of the sovereignty he hath over us, and because we are his creatures, having all from him) might have commanded all our work and labour, and given us nothing when we had done; yea, he might have annhilated us immediately into our first nothing: for we were his servants, more than any can be servants to men: And our Saviour saith, What Master, though his Servant hath been at work, will bid him sit down presently, and not rather command him to wait on him? Doth he thank that servant after he hath done what is commanded, Luk. 17.9? Now then, if God (who might have given us no reward) shall yet out of his bounty give us a recompense, and that, not only in this life, but so glorious an one in the life to come: Here the soul may be amazed, and cry out, It's straightened, It's straightened, within itself, not able to speak of the bounless love of God For, consisider how great a Reward it is.  
First, It is God himself, communicating his goodness, 
The greatness of the heavenly reward.  and comfort to him that hath done his work: Then shall we be with the Lord for ever. This is called seeing of God; and, seeing him as he is, 1 Joh. 3.2. No longer as in a glass. It's disputed, Whether formal Happiness consists in the acts of the understanding, as, knowing of God; or in the acts of the will, loving of him, and embracing of him: But we conclude, in both. So that this reward being God himself, as he told Abraham, it is infinite as he is, and as God himself is inestimable. Et tunc dignè eum aestimans quando inaestimabilem dicimus, & quicquid de Deo dici potest, eo ipso est indignum, quia dici potest. Thus it is of the reward. The great mercy covenanted in the Promise, is, That God will be our God; and this is completed in Heaven.  
Secondly, This reward lieth in the full glorification of the soul in all the faculties thereof, and body in all the parts thereof. The spirits of just men made perfect, Heb. 12. There needs no more grace, no more holiness; There is no more sin or remorse about it. It's like the higher Region, where no troublesome meteor's are. Oh! What a bottomless subject is this! That thy understanding should have no more darkness in it! Thy will, no more disobedience in it! Thy heart, no more dulness or sluggishness in it! Oh! you would think we were speaking of some Platonical Idea, or metaphysical abstraction, and not of a reality indeed: But yet the Scripture assures the godly of this Reward. And then for the body, it's made a glorious body; all vileness and loathsomeness is removed: It's an immortal body: No more death, pains, or any distempers. This Honour will God put upon those that labour for him.  
Thirdly, The Eternity of this happiness, that is astonishing also. We shall be with the Lord for ever, 1 Thes 4.17. Come ye blessed, inherit everlasting glory. Oh! Who would think much of the present service or labour for God, when it will bring an eternal weight of Glory! Think what eternity is, if we poor mortals, that measure all things by time, can tell how to think about it.  
Fourthly, The fullness of this happiness; an aggregation of all things that may make happy, either within or without. Therefore in the Scripture it's represented by all those things that are glorious in the world; a Kingdom, a Crown, a great Feast, Jerusalem from above, is paved with all precious stones. This is only to lift up our hearts, and to say of all earthly glory, Alas, what is this to heavenly? If the taste of this; if drops be so much, what then is the Ocean.  

The vast disproportion that is between the work and the reward.  Fifthly, Consider the vast disproportion of this, to those works thou dost for God. What equality is there between God and all those glorious Privileges, and those duties thou dost? How can any plead merit or worth? Where can there be any trusting in ourselves? Oh! you that think to be saved for your Prayers, Alms-deeds, you know not what a great and glorious thing salvation is! If a man should have all the world given him for lifting up a straw, it's no such disproportion as here is. For  
1. The one is infinite, and thou art a finite limited creature. The Angels are not found pure in his sight, and what hope hast thou?  
2. What work thou dost for God, God he first works it in thee; so that thou labourest for him of his own, and yet he rewards it.  
3. What thou dost for him, it's accompanied with much evil and many imperfections. Bona meaneque mea sunt, neque purè bona sunt. There is four leaven still abiding in thee.  
4. Thou hast formerly been a servant to Satan, done his work; so that God might damn thee upon the old score, though thou wert now able to do all things perfectly.  
5. Whatsoever thou hast done, is but thy duty: God need not reward thee, or might have bestowed a less reward.  
6. What work thou dost, as it is a due, besides God doth not need it: It addeth nothing to him, if thou art righteous, that doth not better him; it's thy happiness, not Gods.  
Lastly, All thou dost is but for a little time, that the little work thou hast done for God, should be rewarded to eternity. Here is matter of wonder: So that all these considerations should teach deep humility. O wretched and foolish Pharisee! Thou fastest, thou prayest, and thinkest by this to be saved. O pray for eyesalve, to have thy eyes opened! Let this  
1. Drive people out of self-righteousness, and trusting in their works. I would this sin were only among Papists. Oh no, it's too much imbred in the hearts of Protestants! How can the civil righteous man die without roaring, and trouble of spirit? lest he be an hypocrite, an unregenerate person, one that never felt the power of godliness; but only he hath a secret confidence of the goodness of his heart, such and such things he hath done, and there are many worse, and this doth exceedingly harden him.  
2. Be not slack, or grudging in God's work. Oh how unreasonable is it that thy heart should be so unwilling, so listlesse, so repining? Why dost thou not remember what a reward God hath laid up for those that labour for him? Oh when thou comest to enter into thy Master's joy, thou wilt think, if it had been ten thousand times more, it had been too little!   

Verse 9 For we are workers together with God.  
THis ninth verse is a further amplification of Paul's intent, which is to press unity against factions and divisions; and it's a declaration of his Argument before, which was, The planters and waterers are one, but God gives the increase. This he further illustrates in the beginning of this verse, For we are workers together with God. We are all in God's vineyard, and labour unto him. So that this expression doth as much extol the office of the Ministry, as the former did seem to depress it. For how great a glory is this, to be workers together with God, Omnium divinorum divin●ssimum est, saith an Ancient. It's the divinest work that can be to be instrumental to bring a rational soul to its first principle, which is God, from whom it hath apostatised. But  
First, The words most be explained, than the sense. We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Labourers or Workers with. The Vulgar Translatours, Dei adjutores, we are helpers of God; but that is very unsafe. For to help supposeth weakness and infirmity▪ Yea some dislike the expression, Gratia adjuvans, as if God did not change the will, but only help it: as Lactantius also blamed the Heathens for calling Jupiter â juvando. But God hath appointed the Office and Gifts of the Ministry, not out of need, but from mere love to us, dealing with us in a suitable and accommodated way to our nature. The Apostle useth the same expression, 2 Cor. 6.1. We as workers together with him, etc. If we interpret the word thus, then in what sense can this be made good? And  
First of all, The Apostle doth not here speak of every particular man, in respect of his conversion, as if we did work with God in that, by our own power and freewill. There were some Divines called Synergists, from the word in the Text, because they did hold, That man's will did cooperate and work together with God, in turning to him. But this is nothing to the Apostles meaning in this Text, for he speaks of ministerial labours, and God's blessing them.  
Neither in the second place is the meaning, though of the Ministers, As if they with God did work faith and repentance in the hearts of the hearers. No, the Apostle said before, That God only gave the increase. Baldwin the Lutheran upon this place, putteth the Calvinists and Swenckfeldians together; because the Calvinists hold, That the Ministry reacheth only to the outward man, the words thereof not being able to reach to the heart; but they do greatly differ from the Swenckfeldians, who do make the verbum externum nothing, and run wholly to the verbum internum, whereas we hold, the necessity of the external Word, though ehe efficacy thereby be solely to be attributed unto God.  
Neither in the third place is the meaning of it, as if the Ministers of God, in what they laboured, did it by their own power. No, when the Apostle said, I laboured more abundantly than they all, he addeth, yet not I, but the grace of God which was with me, 1 Cor. 15.10. Therefore God first enables them to work; They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub-operatours before co-operatours.  
But the sense in the first place, though not generally received, may be this, We are Gods workers together in his vineyard, or for him. So that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not have relation to God, but to fellow-labourers, as Paul calls others, his fellow-labourers. Timothy is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16.21 But  
Secondly, Take it as generally set down, the sense is, God who only giveth increase, hath yet appointed the Ministry in an external manner to be dispensed. So that we work with God, in that we preach the Word, and apply it to men, though God only give the virtue. Even as the Apostles might be said, to work with God, when they wrought miracles; they touched the diseased man, they speak to him; but the miraculous cure is wholly of God. Hence Mark 16.20 God is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostles, because he wrought mighty signs and wonders by them. Observe,  

Observe. Of the Ministers being workers with God.  That the Ministers of the Gospel are workers with God, for the conversion of men's souls. So 2 Cor. 6.1.  
In what sense they are (you have heard) not by immediate producing of any spiritual effects, but by the external application of the Ministry to the people. As Gehezi carried his Master's staff, and touched the child with it, but that did no good, till Elisha came himself. God in Creation did use no instruments at all. Yea, some Schoolmen dispute, That no creature can be used as an instrument in Creation, because it cannot work, but about something, whereas the form of Creation is nothing. But in these divine effects, which are also a spiritual creation, and no less impossible to humane power, God will have the Ministry as a necessary antecedent means unto the conversion of men. Hence the Scripture doth so often attribute this mercy unto the preaching of the Word, yea and increase of grace afterwards.  
In the first place consider, What Reasons may be for this; Why God will use such workers with him, he needeth not the parts or gifts of any. It's but his word, and all things by it are wrought in Heaven and Earth: Yet both in the Old Testament and New, he hath appointed some, by whose outward Ministry, he would gather a people to himself. And  

Why God will work by the Ministry of men.  First, This is a fit, and an accommodated way to our natures. When God sends men of the same mould, and subject to the same affections; this may the more easily draw us. When God delivered the Law himself, it was with such terror and majesty, that they desired, that God would not himself speak any more to them; so that mere men would not be able to bear the immediate approaches of the Divine Majesty to them. Hence in the Old Testament, when any divine apparition was made; they presently concluded, they should die immediately, Can any see God and live? Thus then it's God's goodness and love to appoint men of the same mould to be his messengers, to importune you in his stead. This is more suitable to you. As the Fowler catcheth many birds by one decoy, a bird of the same feather: or rather as the Apostle argueth concerning Christ, It became us to have such an Highpriest, that could be sensible of our condition, and compassionate with us, Heb. 7. Thus it is here, it becometh us to have such to bring us home unto God, that are affected with our estates, that have the same temptations in them, as other men. Hence the more experience, God's Ministers have of the work of grace, the temptations of Satan, the deceitfulness of sin, the more fit they are to comfort others, or to deliver them out of snares. As face answereth face, so the heart of man answereth another, Prov. 27.19.  
Secondly, He may do it to oblige us and tie us to his instituted means. It's a great caveat in the Scripture, and frequently urged, No man must follow the imagination of his own heart. And in the New Testament many Commands, To obey them that watch over them in the Lord, and to submit to them for their works sake, Heb. 13. Thus also in the Sacrament, God, though he be not bound to them, he can work grace as he pleaseth, yet he hath bound us. Therefore that no man might neglect or despise the Ministry, thinking, What needeth this preaching, I may have grace by immediate revelations, God is not tied to these externals? Now God would prevent such loose principles, and bind us up to his instituted way, he will bind us, though he is not bound.  
Thirdly, Hereby God would exercise the humility, meekness and obedience of men. Oh it's a great matter for men to submit to God's institution! These are Shepherd's, they are Guides, they are Watchmen, they are to instruct, to exhort, to rebuke, and that sharply, as occasion may serve. Now how many men do abhor and disdain this, thinking all such Church-subjection, worse than Turkish slavery? The Scripture indeed commends to the Ministers of God much patience, much meekness, and that they should not Lord it over God's heritage, 1 Pet. 5.3. But it's hard to discharge all ministerial duties, especially that of powerful reproving of sin and Church-censures, and not to have this accounted pragmatical lordliness. As they said to Lot, He will needs be a Judge over us, Gen. 19 9 because he opposed them in their wickedness. Hereby than God will try thy humility, and exercise thee, if thou canst submit to those ways God hath instituted in his Church, not scorning to be either instructed or rebuked by such.  
Fourthly, That men might be the more inexcusable. For if thou art not now converted and turned from thy sin, who shall plead for thee? We may take up that of the Apostle, you need not say, Who shall ascend up into Heaven, or descend into the lowermost parts of the earth? For the Word is near you, and nigh unto you. Yea the Scripture maketh it a mercy, when we have men of our own tongue, and not a strange one, that delivereth the Word unto us. Oh then, how speechless wilt thou be at the great day, when God shall arraign thee? Why hast thou not left thy sins! Why hast thou not forsaken thy evil ways? Did I not send Messengers of thy own flesh and blood? Did they not speak in a tongue thou knowest and understoodest? Why then have ye been rebellious? Oh think of this! for there is no sin, that God will punish so severely, as that his Messengers have come away doing no good to a people. God will one day make you know, what it is to have a labourer for him amongst you, Then shall they know they had a Prophet among them, Ezek. 33.33. Then when they shall be punished more than any other people in the world. Then, when in their own consciences they shall be convinced: Oh we heard these things, we were told of these things, but rejected them!  
Fifthly, God will hereby declare his power so much the more. For God to have labourers with him, doth not derogate from his power, but advanceth it the more; for when you see him work those divine and admirable effects, by such a contemptible way in the judgement of flesh and blood, hereby God is the more set up. We have this treasure in earthly vessels, that the power may be of God, 2 Cor. 4.7. Hence Paul calls it, The foolishness of preaching, 1 Cor. 1.21. that which is so mighty through God, to confound the great things, and wise things of the world, he calls it, The foolishness of preaching, because in carnal reason it is so, both in regard of the matter and the means, or messengers thereof. God could have immediately and suddenly destroyed Jericho with his command, but he would have them compass the City seven times, and blow with Rams horns, and then the walls must fall down. Now Gods using such unlikely means, made his power the more apparent, which made the Apostle say, Our weapons are not carnal, but spiritual, but because they are spiritual, may they not be despised? No, they are mighty to the casting down of the strong holds of sin, and whatsoever doth lift up itself, 2 Cor. 10.5.  
Now to this there needs one Caution to be added, viz. That this connexion between the labour of the Minister, and Gods working, is not natural, necessary and perpetual. Paul may plant, and Apollo may water, yet God give no increase. We may work, and yet neither the presence or power of God be therein. It's not here as in the works of nature; there God hath made a perpetual and unalterable Decree, where such and such causes work, he will also work; but this is not so. As for the Lutherans, who will not acknowledge, that the Ministry, and God's Spirit are ever divided; neither in the Sacraments, (Baptism for example) will allow a Baptismus externus, and internus, I know not how to understand them, much less consent to them.  
Now if you ask, When may it fall out, that though the Ministry laboureth, yet God doth not work with it? I have spoken to this already; Reasons may be on God's part, the Ministers and the peoples. I shall only speak to the hearers this twofold duty, if they would have God work with us, if you would find the Lord in our Ministry, that howsoever it have no virtue or efficacy to others, yet it may have to you; do these two things,  
First, Work with God in prayer, that he would work with the Ministry. Effectual prayer is the first wheel that sets all on going. Prayer is the key of Heaven. Hence the Apostle James speaks of a prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 5.16. working. Whatsoever God will do, he will do only to a praying people. It's like the Prophet's arrow, if that be stuck not in the ground thrice, but often into Heaven, so often will it bring glorious effects. Now let this prayer be working two ways:  
1. In the general, That God would set up spiritual labourers in every Congregation. Our Saviour taught his Disciples to pray, That God would send out labourers into his harvest, Matth. 9.38. Every particular Congregation without such a worker with God, is like the world without a Sun. Woe be to them that are thus alone.  
2. Pray in particular, That God's work by the Minister's work may go home to thy heart. Be exceedingly afraid, that thy condition be not made like that of Saul's, whom God would not answer any kind of way. As Elisha struck the waters of Jordan with Elijahs mantle, saying, Where is the God of Elijah? and presently the waters did divide and give way, 2 Kings 2.14. Do thou say, Oh where is that mighty God that wrought so with Peter and Paul, and other servants of his!  
Secondly, Take heed of such sins, as may provoke God, not to be with the Ministry. The word of God is not an hammer battering, is not a fire consuming many times, because of thy unthankfulness and rebellion. The Jews did so long sin against God, that he forsook the Temple, and answered them no more there. Thus a people may quickly provoke God to leave the Ordinances, so that thou shalt find no benefit; no power in them, but even consume in thy sin.  
Use. 1. Is the● Ministry a working with God, than it may teach Ministers,  
First, That they be not workers with the Devil. And that is two ways; either by bringing in the Doctrine of Devils, all Heresies and false worship, which are the works of the Devil: Or, Secondly, That they do not sooth and flatter men in sin, as if they prayed that the Kingdom of darkness may come, and not the Kingdom of God. And  
Secondly, So to walk, as those that work with him. Who is sufficient for this? What holiness, purity, humility is required?  
Use 2. To the people. Is it a working with God? then lay aside all prejudice and cavils against it: Neglect it not, thou refusest the work of God upon thy soul. This is the way wherein God will discover his power.  
Secondly, Wonder not if the Ministry hath many times wrought such powerful effects; that the blind see, the poor are humbled, the lofty cast down, and men's hearts changed, for God worketh with it.  
Ye are God's husbandry, ye are God's building.  
The former part of this Text contained the description of the Office of the Ministers in the Church of God: They were labourers with God; This latter part describeth the nature of the people, and the Church of God, in what suitable relation they stand in, viz. They are God's husbandry, they are God's building. Here is a twofold Metaphor, and the first, that referreth to the comparisons the Apostle had used before, of watering and planting; Now answerable to this is God's tillage: the latter, of building the Apostle prosecuteth in the following Verses: Both these similitudes tend to the same thing, yet they both have their peculiar signification likewise, and emphasis. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the matter and object, that they are God's field, ager colendus; as also Gods work about it: we may put both the similitudes together, and Observe  
That the people of God are his husbandry, and building. 
Observe. The people of God are his husbandry and building.   
The Scripture doth delight to compare the Church to many similitudes; all which show the tende● and dear respects it stands in towards God: Sometimes to a wife; sometimes to a body; sometimes to the branches of a Vine; at other times to a garden; to a Vineyard; and here to a field, and an house. Every one of these similitudes hath some peculiar respect, which the other hath not; and yet they all show the near conjunction and relation they have to God. They are excellent similitudes, because they partly show Gods tender love to us; and partly they teach what holy and pur● persons we should be to God: So that here is both great privilege, and exact duty. We will first handle these two similitudes jointly, and then severally: Jointly in that they are God's husbandry, and house; It implieth these things.  
First, The power and goodness of God in making them so. 
What our being God's husbandry and building, jointly considered, implies.  A building is not of itself; every body that seeth a house, presently concludes the house did not make itself; so if you see a field well husbanded, ploughed, sowed, and clothed with goodly Corn, we all know, of itself the earth would not do so: but rather its curse is to bring forth briers, and thorns: So when you see a people leaving the sins and superstitious Idolatry of the world, walking according to the rules revealed in Scripture▪ you must necessarily conclude, this men have not of themselves, they cannot have this by flesh and blood. Hence God speaking of the Church of Israel, said, He planted a Vine, Jer. 2.21. even as the pleasant garden of Eden was planted at first. Thus the Psalmist speaking not of our natural, but Church-Creation, saith, We are the sheep of his pasture, he hath made us, and not we ourselves, Psal. 100 3. So than it is God that hath made us not only creatures, but a people believing in him, and worshipping of him.  
Secondly, It doth imply dominion and absolute sovereignty over us. Even as the Master that buildeth the house, appointeth what customs and orders shall be in the house; the Husbandman appointeth what seed he pleaseth for the ground, Heb. 3.6. Christ is said to be a Son over this house, whose house the godly are; he is there exalted above Moses who was a faithful servant in the house of God, and appointed what worship God commanded, but Christ was over the house, as well as over him that built it. This point is of great consideration; for how durst men in all ages have brought in such superstition, such heresy, such tyranny in the Church of God, if they had remembered there is but one Master in the house of God, one Law giver: All Officers are but servants, and not Masters.  
Thirdly, It denoteth propriety and interest that God hath a right to us, that we are his, and not our own. The house is the owners, he hath the propriety of it; and therefore the Scripture is not content with these similitudes, but useth these that declare a sweeter union, and nearer; as that of a wife to a husband, that of the body to the head: So that by this means, they who are indeed of this building, of this field; they are more happy than all others in the world, for God is in covenant with them. To them only God is their God, and they his people. And when the Psalmist had spoken of all external felicity, saying, Happy are the people that are in such a case; he addeth, Yea, happy are the people whose God is the Lord, Psal. 144.15. So then, we cannot name a greater Prerogative and Privilege, then to be in such a relation, all that God hath, is theirs; his wisdom, power, and goodness. Only by the way, take notice, that many are externally of this husbandry this building, that are not internally; and therefore such have not the Promises made good to them in all respects. How hardly can we say of many people, They are God's building? Yea, they are rather the Devil's Den, and his Hell. (But more of this hereafter.)  
Fourthly, It supposeth care, love, and protection: This floweth from the other. Propriety causeth care and love among men. What cares a man for another man's Field, another man's Corn, but he looketh to his own? He weedeth that, he fenceth that, he keepeth that from all violence: And this (certainly) should encourage the godly in their conflict with sin. Oh! they complain of the weeds, thorns, that grow up in their heart, that choke the good seed; let them remember, they are Gods, as well as their own, and it belongs to him! It's for his honour and glory to have these thorns pulled up: It makes for God's praise, that thy heart be a room swept and kept clear for him to lodge in. Oh! urge this in Prayer! O Lord, am I not thy husbandry? Is not my soul thy building? Why then lieth it thus ruinous? Why is it neglected by thee? It's not only my comfort, my happiness, but thy glory and honour is interested in this.  
Come we in the next place, to consider the several similitudes: And  
First, Ye are God's Husbandry. Take notice, that he doth not here speak, of the invisible and mystical Church of Christ, but as they were a visible Church at Corinth; As there was a visible company of men, openly and publicly professing the Faith of Christ, and joining together in an external Communion in holy Ordinances. Here is much in this, for it showeth how all our particular Congregations should be; what manner of Societies, even such as are God's Husbandry, God's Tillage, Building and House. This is the great truth that people should hearken after, that they walk worthy of such glorious Titles and Relations.  
This Relation of being God's Husbandry, implieth something on his part, 
What to be God's Husbandry implies. 1. On God's part.  and many things on ours. On his part:  
First, That he finds all people of themselves like a barren wilderness, and fruitless desert. The Curse upon the ground, is fulfilled in them, to bring forth nothing but briers and thorns. All the things of grace and godliness, are not only above our natures, but contrary to them: Even as if a man should see a piece of ground like the very rocks, that no Husbandry could ever do any good on it: The same are all people, when the Word comes at first to them. In other expressions it's called raising up Children to Abraham out of stones. And as wild beasts delight to be in the wilderness, that is their habitation: Thus are all men till converted by the Word, so many wild beasts carried away with brutish lusts, in the wilderness of the world; which makes the Scripture compare them so often to such things. Oh then, bewail the roughness and obstinacy in thy heart to what is godly.  
Secondly, It supposeth that grace and godliness is wholly planted by God in their souls; for this floweth from the other. Seeing we are such a barren wilderness, what fruit can ever be expected from us? All the fruit then, of righteousness and godliness doth come wholly from him: We of ourselves stand like so many rotten fruitless trees, to be cursed by God, and cut down for the fire; but it's the grace of God, that works the beginnings and increase of all godliness in them. Marvel not then, if you see a people under the sweetest and best seasons of grace, to be yet barren and unprofitable; for this fruitfulness is only of God. Oh, we would wonder, that a people who know so much, who hear so much, that have clouds so often raining on them, should yet be like so many stones and rocks! Oh, this is the wrath and judgement of God to be trembled under it! For he makes one to grow and not another; He causeth grace to spring up in one, and not another.  
Thirdly, This supposeth that God likewise giveth all the seasons, and opportunities of growth and fruitfulness. As the Gardener, he looketh to his times when he must water the Plants, lest they die: The season of the year helpeth to grow, as well as the nature of the soil: Annus non ager fructificat. Hence God when he is angry, he threateneth that he will command his clouds not to rain, Isa. 5. God threatens it as the greatest judgement, to deprive a people of the Ministry, and season of grace, how low and slight thoughts soever people have of it! Observe that place, Ezek. 7.26. Mischief shall come upon mischief, one calamity upon another: And what then? They shall seek for a Vision of the Prophet, but the Law shall perish from the Priest. Thus Amos 8.11. When God will make a people a barren and desert Nation, than he makes those spiritual heavens like brass and iron. Oh then, know, that as the natural seasons and times are of his appointment, so much more the gracious ones.  
On our parts, who are the field to be tilled, there are these things: 
2. On o●● part.   
First, A willingness to have the Word of God prepare and wound our souls; even tearing our heart to pieces, that so the Word as seed, may fructify. This is that the Scripture calls, ploughing up the fallow ground, Jer. 4.3. That is, when the Law and threatenings of the Word enter into our very bowels; is like the Plough, that makes deep furrows in the heart. Oh then, that the secure, confident, and quiet heart, that hath thus many years lain quiet and at ease, feeling no grief nor trouble, may at last be wounded and cut asunder! This is not an acceptable pleasing work to you, but very necessary it is: Could the ground be sensible, it would feel the plough making torments and rents in the bowels of it. Thus it is here; the Law of God, the Word of God, that comes like a two-edged sword in thy bowels; that bloweth like a strong tempest, and shakes thy sins at the very root. Oh, expect not healing, and peace and comfort, till you have been thus disquieted! Do not then quarrel at the Word of God, but rather bless him for the power of it, when it changeth the whole face of a Congregation; filleth thee with many sad and anxious thoughts; sends thee home enquiring, Lord, what shall I do? What will become of me? The Psalmist complains of wicked men, They made long furrows upon his back; but this is happy, when the word makes deep furrows in thy heart; otherwise, it's but sowing upon the highway, which comes to no good.  
Secondly, This implieth that you should answer the satisfaction of that Husbandman, whose Husbandry you are. Who will bear that ground, which after much labour and cost, brings forth no fruit at all? Now, God hath greatly complained of this, that when he looked for grapes, behold wild grapes; when he looked for righteousness, behold Hemlock. Oh, this will confound you at the day of Judgement! This will be your condemnation. This you will never endure, that God hath caused his seed to be sown, given you an excellent seedtime, precious seasons of grace, but you for fruit, have brought forth briers. We read of Christ, that when he looked for fruit on a Figtree, and saw none, he cursed it for ever, although the Text saith, it was not the time, or season for figs, Mat. 11.13. Oh then, with what a grievous Curse, may God curse thee, when the time and season is of fruit, and thou hast none! Oh, bethink yourselves, how you shall answer God in this matter!  
Thirdly, It supposeth a careful improvement of all those means which God useth for our spiritual good. If we be God's Husbandry, we are patiently to receive, and fruitfully to improve whatsoever may make for our fruitfulness.  
Now the means are of two sorts, either essential, and entire and perfect; such as the hearing of the Word, praying, godly Communion; or, accidental and occasional, such as afflictions, troubles, and persecutions. Even as the pruning of the Vine, the burning of the Ground makes it fruitful; so all the troubles, calamities and miseries, that God brings on his Husbandry, is to make them more fertile. They need a Winter as well as a Summer. If thou then despisest the Ministry; thou art careless under the means of grace, no wonder if thou art no better than Heathens, or Pagans, that live in the wilderness. Thou that art a tree planted by the River side, yet bringest forth no fruit, thy condemnation is near.  
Lastly, Consider how near such a people are to utter ruin; while you are but near it, there is some hope of scaping, if you seek out; who after all God's Husbandry, are the same ignorant and profane people still. The Apostle is plain in this; The ground that often receives rain, and yet brings forth nothing but briers and thorns, is nigh unto cursing, Heb. 6.8. It is nigh, that is a mercy; but at last it will be actually cursed, and thrown in the fire. Thou that art a wicked man in God's field, it will be worse with thee then all the wicked men in the world, that are not God's Church. Let there be a weed in a Cornfield or a Garden, it is sure to be weeded up; whereas, if it had been in the Heath or highway, it might have grown long enough. Oh, then say, it cannot be that I should hold long with this wickedness in God's field, his judgements will overtake me.  
Use of Instruction: Learn understanding by this familiar similitude, You are God's Husbandry. The Spirit of God from the vocation and calling of many of you, useth a comparison, that so by earthly things, you may come to heavenly. What you would have your fields be to you after all your pain and cost, the same be you to God. Barrenness and unfruitfulness, how doth it discourage you? You care not for that Ground, which never will yield a crop after all cost upon it; How can God endure thee? Thy soul is God's field. Oh, what fruit, what reformation shouldst thou show forth? Thus not only the Sabbath day, but every day may be a Sabbath day: Every field thou goest into; Every goodly crop thou seest on the ground, it may teach and preach unto thee. As our Saviour said, If I have spoken to you earthly things, and you understand them not, how then heavenly? Joh. 3. If heavenly things be represented to you, under the comparison of earthly things, and you not receive them, how then if spoken in their own nature? Take heed then, lest thou who art, as yet, God's field, by his love and care on thee, do not by his just wrath, make thee a field of blood; yea, the blood of thy own soul.  
Ye are God's building.  
This is the later similitude, which taken singly of itself, affords many necessary considerations. For still take this along with you, that he speaks not here of the mystical and invisible Church, but that visible Church which was at Corinth; and you will conclude this is a great title. If the Centurion said, He was not worthy that Christ should come within his roof. How much more unworthy than are a people to be made a constant dwelling house for Christ spiritually to reside there? And as it is a Title full of glory; so it is also full of duty. What manner of persons ought they to be, who may be called God's house, God's building? I need not enlarge myself further in the Preface.  
The word hath no difficulty; only as the former similitude did seem to comprehend both the matter, and God's action about it; So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may take in both, that we are the house of God, and that the building also is of God; that we are of God both in fieri and facto esse.  
Doct. That particular Churches are, or should be God's house, God's building.  
God's house, or a Church, 
Of God's house.  is not properly the building made of timber and stones. When we call that place a Church, or the house of God, it is only by a Trope, the persons contained put for the place containing; and we can hardly in the New Testament find it so called; yea some learned men say not at all: to be sure, there is but one place (1 Cor. 11.22) contended for, that Church is put for the place where believers meet. It is true, some other places are pressed for this sense, but with great constraint. But in our common speech we call the material building a Church figuratively; as Civitas is sometimes put for the place, whereas properly it signifieth the Community of men met together by some orderly way. So Synagogue doth properly signify the company gathered together, or their gathering together, though afterwards for the place, as in the Scriptures often. Thus custom hath authorized it about the word Church.  
Now see what degeneration grew in time. The Material building, which they called the Church, the House of God, they gave a relative sanctity to; they made it holier than other places, but a real sanctity, or personal holiness of those men, who indeed were the Church, and the House of God, that they persecuted and destroyed. Isidore Pelusiota, in an Epistle of his, speaketh excellently to this purpose, reproving a Bishop that adorned the Church-building with Images and costly Ornaments, but persecuted those that were the Church indeed. The latter he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the building, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So then, take off your thoughts from all superstitious conce●●s about holiness in places. God's House, God's Church, are the persons and men that do outwardly profess his way, and live accordingly: Whose House we are. Heb. 3 6. With those God is present. Indeed 1 Chron. 7. we read of a Temple, a great stately House dedicated to God, with a relative holiness, with Prayers that God would be present there; his eyes and his heart would be in that place. But to argue from that Temple, to our material Churches, it's very unsafe: [It is true, Mr Made (whose opinion about the relative holiness of Churches in Gospel times, is publicly known) doth endeavour to answer this Argument thus, viz. That though we have not such a command as the Jews had about the Temple for our Churches, yet by Analogy, such a Jewish command will bind, etc. But through this w●de gate the whole Jewish administration may crowd in upon us, etc.] For, the Temple was typical of Christ's body, and therefore was destroyed with all the other significative Ceremonies. So then, they err on one hand too rigidly, who think we may not call this material building, a Church: for, we may call it so, by a figure, which is ordinary about such things. And they on the other hand, who take of their thoughts from minding the true Church indeed, and House of God, by holiness and purity of life, addicting themselves to curious building, goodly Images, and external worship. But this occasionally only. We see here, the Apostle speaks of persons, and not of places; and he saith, They are God's building. All our particular Societies should be of such men for knowledge and godliness, that we may say they are God's House, not the Devil's den.  

What Gods building, and our being his house implieth.  Now this comparison of building, supposeth these things.  
First, That a people of themselves, are nothing but so much rubbish and sit fuel for Hell fire; and that its God who makes them this glorious building; That as you see the Temple was built by excellent art; The trees in the forest, and the stones in the quarry, could never have prepared themselves, nor put themselves into so goodly a structure: So it is here. Men by their own power, their own ability and strength, could never become a fit habitation for the Lord to rest in. We are not born but made the house and building of God: so that although by our birth and education we may have many Church-priveledges, being born of Christian Parents; yet we have no saving privileges, till God hath wrought something upon every man's soul in particular, that it may be his faith, his godliness, his patience, and so indeed the Temple of the Holy Ghost.  
Secondly, It implieth that the matter of this building should be sound, precious, and substantial. The material Temple was built of the choicest stone, and most excellent timber; and the Apostle in this Chapter, supposeth this house to be built of gold and stone, and that the building of hay and stubble is very absurd and dangerous: which although it be chiefly to be understood of the Doctrine, yet it hath some relation also to the persons constituting a Church. It's the great Question in this age, What is the matter of a Church? What persons ought to be taken in, to constitute a Church? I shall not touch on that now. It is one thing to say, What should be, and another thing, What the Scripture foretells will be. It's true, all that are of this building, should be really and truly sound both in Doctrine and life; and where any of heretical Doctrines, or profane lives have got into this house, the Scripture commands such to be cast out, as being a dishonour and a burden to the house: but yet it also foretells, that there will be tares among the wheat. That in this house there will be vessels of honour and of dishonour. But more of this anon. This is certain, we cannot sufficiently lament to see the ruins of God's house in this spiritual sense. As they wept to see Jerusalem the second time built, because it came so short of the lustre and glory, the former Temple had: So may we mourn exceedingly to see what our particular Congregations are, comparatively to primitive Institutions, and the pattern upon the Mount. Indeed this Church had some weeds; but how restless is Paul to pull them out? Oh how desirous, as he saith, 2 Cor. 11.2. to present them a pure Virgin to Christ, free from all false worship, and all foul transgressions! Oh that you would think of this, what ye ought to be! Holiness to the Lord, should be writ on your hands, foreheads, and whole conversation.  
Thirdly, It implieth the gracious presence and power of God among his people. An house is the place, where a man dwells and continually resides; and this is one great reason, why God useth this Metaphor to show with what re●t and delight he will take up his habitation in his Church. Thus the Covenant of grace runs from this, when the Apostle 2 Cor. 6. had showed, That there ought to be no agreement between the Temple of God and Idols, he addeth, They are the Temple of the living God; and therefore what he inferreth, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As the Apostle to describe the innate power of original sin said, It dwelled in him. So it is here, God to describe how intimate, familiar and gracious his presence is, saith, He will dwell in them. This particular then showeth, there are many in this house, that are not of this house; for how is God's presence and power manifested in them? Nay, doth not the Devil and sin discover themselves dwelling in them? Do they manifest any thing but the blackness of darkness in their words and works? Glory not then of being in the house of God, if you find not the powerful presence of God in you; which is two ways; by sanctification and consolation. In these two ways God doth discover himself, he fills with grace, and consolation, he sanctifieth and comforts, They are in Christ, and Christ in them.  
Fourthly, This house or building doth imply, God to be the Master therein, that he only may prescribe the Laws and orders, what shall be done, and what not, he appoints every one his work, and his labour. All the Officers in the Church are but servants. None may take upon them to appoint what is to be believed? How God must be worshipped? This is of great consideration. Christ is said to be more faithful in this house, than Moses in the former, Heb. 3. Hence came the neglect of all true Worship and piety, because the orders and laws of the Master are not followed. Come then and be afraid, thou that livest in profaneness and impiety, what Law, what order hath God for this in his house? His House is an House of Prayer: Ye are to be a praying people, but thou art a cursing and blaspheming wretch: In his House every vessel was holy, but thou art a loathsome vessel of all impiety and filthiness.  
Fifthly, Here is this further in this building; It's not an ordinary building, but a sacred and an holy one. Therefore (as you heard) they are called, The Temple of the living God. Now then, what an astonishing consideration is this? Those that are of this House, must be separated unto God, from all profane and common things; even as the Temple might not be polluted by any common action. And hence is that phrase, They are sanctified; that is, they are made holy, by a peculiar dedication unto God. Therefore in that 2 Cor. 6.16, 17. when the Apostle had said they were the Temple of the living God, he addeth this Exhortation; Therefore come out from among them, and touch no unclean thing. Oh then, if you would be thought the House and Temple of the Lord, consider what Communion hath light with darkness! What agreement is there between Christ and Belial? Be not then forgetful of this, when thou art tempted unto any gross impiety.  
Sixthly, It being an house, all within are servants, and so they are to do their Master's work, to live to him. Whatsoever you do, do all to the glory of God, 1 Cor. 10 31. All those servants in the Parable, called for by the Master, and bid to merchandise till he came, Luke 19 12. And those who have been eminent in God's work, they have this title in a peculiar manner. Thus Moses the servant of God, and Paul the servant of Christ. Now (alas) who thinketh of these things? Every man lives to himself, to his own ease, gain and advantage. We walk not as servants, who though they have gained never so much, yet say, this is none of ours, we may not do with it what we please, Servus non est persona, sedres, saith the Civil Law. Thus, this health, this wealth, these parts, this time is none of m●ne, I must improve it for my Master. Oh what a good consideration would this be for every one to think, I am set in this place, I am in this relation, I have these helps to serve God with! This is my chief end.  
Seventhly, It supposeth Order and Government. The Church of God is an House; now that hath domestical Laws. There are Economics as well as Politics; it doth not deserve the name of an house, where there is no body to command, nor none to obey, but all do as they list. And must not this be much more in the spiritual house of God. Paul did rejoice to see the Church's Order, and her faith, Col. 2.5. her Faith for Doctrine, her Order for Government. Hence the Scripture speaks of those that govern, and those that are to obey; and God who is not a God of confusion, hath not left every man to believe, and think, and maintain what he lift. Hence are those spiritual censures, of reproving, admonishing and casting out a man, Some walk disorderly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thes. 3.11. it's an excellent word, it signifieth such an exact order, as in an army, none may break his rank. Thus God hath set a spiritual order in his Church; some are eyes, some hands, some to preach, some to hear, some to rule, some to obey; and it's a monster, and not a body, when every member would be an eye, every private man a public Officer in the Church. This would be a Babel, and not God's house.  
Eighthly, Unity, love and concord among those that are in the same house. Oh let this shame all animosities, fractions and quarrelings! Are we not of the same house? How comely a thing is it to see brethren dwell together in unity? Psal. 133.1, 2. It's compared to that precious ointment poured on Aaron. We read in one Parable of some wicked servants, that were drunken, and did beat their fellow servants; but how severe will their Master be against such? How much respect have Laws given to the material building, that none might quarrel or fight in the Church or Church-yard? Now it's a far greater matter to have those brawlings and contentions in the spiritual house of God. The primitive Christians were remarkable for all this, when they all had one heart, and one mind; If it be a body, and Christ's body, than one member must not fight with another.  
Use Of Direction to our particular Congregations. Oh consider what titles and names the Scripture useth to give to such societies! To be God's house. Is not this enough to confound us, when we have by our lusts made them the sty of swine? or as Jerusalem was in her desolation made for Owls and Satyrs to dance in, so we chase away the presence of God from our Congregations, and the Devil and lusts reign over us. Oh how unworthy are we of such names! Know then that of all places, God's judgement will first begin with his own people, Then judgement must begin at the house of God. Your condemnation will be greater than those who never were dignified with such titles. Study Reformation every one in his particular, lest Christ take up a rod and whip to cleanse his Temple. Certainly all our particular Congregations need much building, much reforming; this hath made so many sad questions, Whether they may be called Churches, because so many ignorant and profane abound every where. Let us labour to take away these blemishes; woe be to those that give these offences: you go on from one lust to another, and never think what order God hath left to guide you by. What purity, zeal, mortification ought to be every where? To be like an heavenly orb full of glorious stars. What doth the profane man, the liar, the proud man, the beastly drunkard in God's house? A master of a family, that loveth God, and hath care of his own soul, will not let such a person dwell in his own house; and do you think God will suffer it? So then look not only to your own sins, as private persons, but as servants in so many houses. Pray for godly order, comely society.   

Verse 10. According to the grace of God which is given to me, etc.  
THe Apostle having used those excellent similitudes of a field, and an house; in which relation, particular Congregations are or should be unto God. In this tenth verse he declareth what he had done among them, as the house of God, persisting in the same similitude. So that the words are partly declaratory, partly exhortatory. Declaratory: and in that, there is the person set forth by a twofold property, a Master builder, and a wise builder.  
2. Their is his action, I have laid the foundation.  
3. There is the efficient cause of this, According to the grace of God given unto me.  
The latter part is Exhortatory; but of that afterwards. I shall (at this time) consider the ground and rise of all Paul's strength, to lay this foundation, viz. The grace of God given to him. He is necessitated to praise his Ministry, and to exalt his Office: But lest this should be thought pride, or as if he himself were to have glory and honour by this, he renounceth all, and giveth it wholly on God's grace. Observe  
That it's the property of godly men, in all the good they have or do, 
Observe. Of exalting free grace.  to attribute all to God's grace.  
Not unto us, Lord, not unto us (saith the Psalmist) but unto thy Name be all glory given, Psal. 115.1. Paul is very much enlarged in the magnifying of Grace; that as other godly men have had their remarkable Graces; David for sincerity, Moses for meekness, Abraham for believing, Peter for zeal, John for love; so this is admirable in Paul, that he never satisfieth himself in exalting grace.  
Now because the grace of God is twofold, either of assistance and common ministration in the service of God, whereby we have gifts and abilities; or, of Sanctification and holiness: We shall have Paul acknowledging both.  
The grace of assistance or gifts: So Paul, I laboured more than they all, yet not I, but the grace of God with me, 1 Cor. 15.10. And speaking in part of his Ministerial employment, he saith; We are not able of ourselves to think a thought, 2 Cor. 3.5.  
And then for the grace of Sanctification, whereby of a wretched sinner, and open persecuter, he became a faithful and bold Disciple of Christ. This he doth often enlarge upon, making it grace, free grace, riches of grace; yea, exemplary grace: that all the ages to come, might take notice of it. As than thou art affected with the sense of thy sinfulness and impotency, and art thereby prone to adore the fullness of God's grace; so, thou mayst have a discovery of the work of grace upon thy heart. It doth not only consist in mortifying sin, in crucifiing of lusts, but in gratitude and thankfulness to his grace.  
Now when we say, a godly man acknowledgeth all to grace: Consider,  
First, He doth it heartily, seriously: It cometh from his bowels: 
The Properties of praising God's grace.  All within him, is called upon to bless God. What is a more formal and ordinary phrase, then to say, I thank God? I bless God? But the gracious doing of it, is like fire in the bowels. Observe Paul Eph. 1. how copious and overflowing he is in blessing of God for his manifold graces to the godly? No fountain doth run ●ore sweetly, fully, and purely than he doth. Oh, his heart is an happy spring, from whence comes such Rivers of living water! And thus David his Psalms, are the sweet liquor running over, by the boiling, that the fire of his zeal doth make. He seemeth to be a Distillatory over the fire, drooping sweet and precious water. So then, to acknowledge grace, is a duty that possesseth the whole man, if ever his soul be in a transfiguration. If ever his heart be consumed within him, it's in matter of the grace and favour of God.  
Secondly, This acknowledgement is accompanied with a renouncing all his own works: His own strength, his own duties, he doth not so much as think of them, nor mention them; Yea, he is afraid of them: He cryeth, Woe unto him, if grace be not ready to plead for him. Thus you have Paul running from his own righteousness, and speaking worse of them, than some do of their very sins, Phil. 3.8. And why? Only to exalt the grace of God in Christ. That proud and arrogant Pharisee, he could thank God: I thank thee, I am no extortioner, nor such a sinner as this Publican, Luk. 18.81. You see, he could thank God, who yet trusted in his works, and expected Justification by them. Therefore than you thank God, when you have no inward secret confidence in your works; when you have no inward rest upon the goodness of your heart, and your actions. I tell you, this is the secret poison that destroyeth many. If men are not Publicans, than they are commonly Pharisees. To be a Publican, is to live in some gross, notorious, and filthy sin. And if they are not such, then how apt are men to be Pharisees? that is, to trust in an external righteousness, and outward conformity unto the Law of God. Now, this sin is a very damnable one, because it doth immediately oppose Christ in the whole work, and necessity of mediation. For, if so be thy actions, thy doings, be to this purpose considerable, what need is there of Christ? If thy tears can do away thy sin, what need is there of the blood of Christ? Oh, take heed then, of this inward confidence in thyself! We are of the Circumcision, who rejoice in Christ Jesus, and have no confidence in the flesh, Phil. 3.3. Our Saviour spoke a Parable against those that trusted in their own righteousness, Luk. 18. All godliness doth not lie in renouncing of thy lusts, and thy filthy sins, but also of thy righteousness and thy duties. Then thou art a pure and Evangelical and Gospel Christian, when thou goest out of this latter as well as the former.  
Thirdly, This acknowledging it must be from an inward sense of our own sin and unworthiness, how ill we have deserved at God's hand. No man can ever praise grace, that hath not felt the sting of sin, the power of the Law. When Paul had discovered the spiritual and accurate nature of the Law; how impossible it was to keep it; how grievous the Curses are; this made him so much magnify grace. Therefore all those, that preach up free grace, and cry down the preaching of the Law, and the convincing of men of their sin, in all the aggravations of it, do indeed destroy grace. None do esteem the dead Serpent, but he that hath been stung with a live Serpent.  
Fourthly, He must wholly and solely acknowledge grace. He must not give some piece to grace, and the rest to his own freewill: He must not by grace, mean the outward manifestation and revelation of it, but the inward efficacy of it. Pelagius was an Heretic, that denied grace, yet being often convinced by the Orthodox, at last he granted grace; and grace necessary for every good work: but all this while he called nature grace; or, the mere revelation of the Gospel. And so now, the Arminians and Papists, they do exceedingly (in a seeming appearance) acknowledge grace, but when it comes to a secret scanning, it's but a partial grace, not a total grace. It's a grace that requireth thy freewill, as well as thy freewill grace. It was well said of Bonaventure the Schoolman, That if a man must err, it's better and safer erring in giving too much to grace, than too little. See then, thou detract not in the least measure from grace, but give it both totum and totaliter, all and the whole.  
Lastly, He must set up this grace of God in a Scripture way. Not to oppose godliness or holiness, or to sin more securely and boldly: This is not to acknowledge grace, but to abuse grace. Shall we sin (saith Paul) that grace may abound? (Rom. 6.1.) God forbid. See with what indignation and disgrace he speaks it, God forbid. Oh then, far be thou from drinking down such deadly poison, as to think because grace is free, thou art also freed from duty. There is such a pestilential corruption in man's nature, that makes use of grace, to patronise sin: To harden and embolden a man in evil, because God is gracious; Oh know, God is not gracious, but a consuming fire to such!  
In the next place, 
Why the godly are so sensible of God's grace.  consider Why the godly are so sensible of God's grace. And  
First, This is the final Cause of all the good that God doth enable us unto: This is all he looks for. We cannot add to God any more happiness than he hath: We cannot make him more blessed: All that we can do, is to acknowledge his grace, to publish this to all the world. Thus Eph. 1. That we should be to the praise of the glory of his grace. And again: That we should show forth the power of him, who hath called us out of darkness into his marvellous light, 1 Pet. 2 9 So then, it was a very heavy and grievous sin, if the people of God should not abound and be diligent herein; for this is all God looks for: for this he made us▪ he converted thee, he opened thy eyes, turned thy heart to him.  
Secondly, The Children of God are endowed with an ingenuous, free, and excellent spirit: Therefore they cannot but confess by whom it is they have obtained grace. If he said of humane learning, Ingenuum est, It's an ingenuous thing, to confess by whom thou hast profited; How much more have the Children of God this ingenuity.  
Thirdly, The real sting, smart, and danger they have been in, makes their heart full, and mouth full of the grace of God. Paul that was so near Hell's mouth, for him to be saved, all the world could not make him hold his tongue, but he must publish the grace of Christ. Men that have been in the deep, in the Whale's belly, in the Lion's mouth, for these to be delivered, they must sing of grace, speak of grace, and plead for grace. Oh then, fear the less thy heart is affected with God's grace, that the less it hath been affected with the greatness of sin.  
Fourthly, They are an humble debased people in themselves. They have low thoughts of all that they do: And therefore it is, that they are so precious with God. He dwells in the Heavens, and in the humble heart, Isa. 57.15. Be ye clothed with humility, 1 Pet. 3.5. That must be a garment all over us. And wherein is humility more seen, then in giving all to God?  
Fifthly, They must needs acknowledge grace, because they have the experience, how hard it is to do any thing spiritualy, and upon heavenly grounds. And therefore if they are ever enabled thereunto, they cannot but exalt grace. Nothing is done graciously and acceptably unto God, unless it be from a sanctified nature, and divine principle; and unless it be from a heavenly and divine motive, from God, and to God. Now natural men, never consider the gracious doing of any thing, and therefore do not extol grace.  
Sixthly, To praise and exalt the grace of God, it's a very profitable and advantageous duty also. It's two ways profitable.  
1. It procures more grace and mercies from God. James 4.6. He giveth grace to the humble. The only way to have new mercies, is to acknowledge the grace of God for the mercies. It's an heathenish thing, to sacrifice to our own nets, and our own power. Tully said, It was a foolish thing, to thank God for our virtues, because they were in our own power▪ But he was ignorant of the Scripture.  
2. This acknowledging of grace, will enlarge a man, and make a man more willing and ready in all the ways of God. It's like oil to the wheel; It's like wings to the bird. Duties done with the spirit of praise and thanksgiving, have great life and vigour in them.  

What Opinions are Co●●ers of this duty of giving thanks to freegrace.  Now I shall add one Caution, corrupt Doctrines and Opinions in Religion, may much cool this duty of giving thanks; I shall instance in some. As  
First, The denying of Original sin, is a great Engine against the grace of God. When Paul would raise up the Ephesians to confess God's grace that had quickened them, he tells them they were dead in sin; and, by nature the Children of wrath, Ephes. 2 So David when he would extol God's mercy in pardoning, he goeth to the very iniquity he was conceived in, Psal. 51.  
Secondly, The maintenance of freewill, d●th much detract from free grace. It's strange that any should hold this, when the Scripture doth in so many places, make man by nature, a corrupt tree, from whom no good thing can come.  
Thirdly, That the Law is not to be preached; no, not for Direction or Obligation: Whereas Christ and Paul do often press this.  
Lastly, Universal Redemption: As if God and Christ did no more for one than another.  
Use of Direction. Would you be a people capable of this duty? Then study the Law of God. Apply it to your souls: Oh, see what curses are due to you! How often you fail! entreat God to affect you with the danger, and damnable estate you are in! Then, how of often will thy mouth be opened, to set up the grace of God? Be ashamed, if thou art sensible of temporal mercies, and not spiritual: Feel thyself dropping into Hell; apprehend thyself a very Cain or Judas, unless God's grace doth interpose.  
Use of severe Reproof of that presumption and carnal confidence men put in their works and in their duties. Oh, be afraid to be found in any good thing thou hast done! Shall David be afraid of his secret sins and errors which he understands not? Shall Paul be afraid, though he knew nothing by himself, and darest thou hope or think to be saved by any works thou hast done? Thou knowest not Christ; Thou art not acquainted with the Gospel.  
According to the grace of God given unto me, as a wise master builder, I have laid the foundation, etc.  
This Text (you heard) was partly Declaratory, and partly Exhortatory. Declaratory: and therein was considerable the Person, described by his office metaphorically; As a master builder.  
2. The quality, A wise master builder.  
3. His effect or action, Have laid a foundation.  
4. The efficient cause of all this ability, According to the grace of God given unto me.  
This latter hath been dispatched already, I come now to consider of that work, or Ministry performed by Paul, expressed likewise in that continued Metaphor, which he had begun, I have laid the foundation. The plain meaning is obvious; he acquainted them with the fundamentals of the Gospel, that which they never heard of before, or knew nothing of, he did first instruct them in: As Rom. 15.20. Paul was careful not to build upon another man's foundation, which was, To preach the Gospel where Christ had not been named.  
There is no difficulty in the words, only a doubt may be raised, How Paul can say, He layeth the foundation? which is no other but Christ, as appeareth at the eleventh verse, seeing God appropriateth it to himself, Isa. 28.16. Behold I lay in Zion a foundation stone, & c? But  
The answer is, God layeth this foundation, 

1. By his Decree appointing Christ thereunto. And  
2. By his temporal mission of him into the world; but Paul laid the foundation only ministerially and declaratively, by publishing Christ to be the Saviour, especially to those who never heard of him before.    
It's a special part of the wisdom and heavenly art of the Ministers of the Gospel, 
Observe. Of laying a good and sure foundation in Religion.  to lay a good and sure foundation in the hearts of their hearers.  
This Paul makes the principal part of his wisdom, that he began with a good foundation. If people are not rightly built upon this, any tempest that ariseth will throw down all the●r Religion. Our Saviour speaketh a Parable, Luke 6.48, 49 like to this, of the wise builder, and the foolish builder. And although there it be meant of every particular Christian, yet we may apply it to every Minister: He that doth not build up his people upon sure and Scripture foundations, they are like the chaff and straw that the wind doth drive to and fro. There is no true faith, no tru● godliness, no true hope of salvation, where the right and sure foundation is not laid  
The point therefore in hand is of great consequence, both to the Preacher and to the Auditor, to consider what foundation his Religion and Godliness is fixed upon.  
For the opening of this, Consider that Divines do ordinarily make a twofold foundation:  
The one they call, Fundamentum cognoscendi, 
A twofold foundation, The Scripture and Christ.  The foundation of our knowledge and faith in matters of Religion; and this is the Scripture only. We can lay no other foundation for matters of Faith, but the word of God, Non credo, quia non lego, said Tertullian of old. And  
Secondly, There is, Fundamentum essendi, The Foundation of the being, or existence of all our glory and salvation, and that is only Jesus Christ. He is the foundation-stone, and every one is to believe in him only for Salvation and Justification. So that as God made two great lights for the world, so he hath done for the Church, the Scriptures and Christ.  
This Doctrine is true, yet Heb. 6.1. we there read of more foundations than one, for there are practical fundamentals, as well as speculative.  
I shall therefore not limit myself to this one foundation mentioned by the Apostle, but enlarge myself to the necessary foundations in our Christian life, and show you the necessity of that wisdom which will build upon these fundamentals. And although I am not ignorant, That the Dispute about what are foundations, or fundamentals in Religion, and what not, is very hard and difficult, yet I shall instance in four unquestionable foundations, which are the four main pillars that support our Christian building. The necessary things of Religion are these four. Either 

1. The Matters to be believed. 
Four unquestionable Scripture foundations.   
2. The Worship and necessary service of God.  
3. The spiritual Benefits and mercies, Justification and Salvation.  
4. The things to be done by us in our way to Salvation.    
All these are fundamental and necessary in their kind to salvation; and therefore it behoveth every Minister of the Gospel to principle and settle his people in all these particulars. For herein is the danger not of men's bodies or estates, but their immortal souls.  

The Scripture is the only foundation of our faith.  We will begin with the first, The foundation of our faith, or divine assent in matters of Religion. What is that which every man must build his faith upon? What is the foundation he must lay there? And that is the Word of God, declared and written for our instruction in those Canonical Books of the Scripture. When we come to believe the matters of our salvation; the ultimate motive into which all is to be resolved, is, Thus saith the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word of God hath spoken it. It's not antiquity, universality, or the laws of the Land, or the tradition of our fathers, that is the warrantable foundation, but the Scripture only. Thus Timothy is commended for attending to the Scriptures, which are able to make him wise to salvation through faith, 2 Tim. 3.17, 18. So that although other things be required by way of helps and means, as prayer, interpretation of the Scripture, God's assistance, the guidance of the Ministry; yet by way of a Foundation, or a Rule, that is the Scripture only. As God at first put all the light into the Sun, and the Stars shine by a borrowed light from it: So God hath now put all supernatural light into the Scripture; and all guides are to shine by that. Hence it is so often compared to a light, and a lamp unto our feet; So that the Ministers of the Word do then lay a good foundation, when in matters of Doctrine, and truths to be believed, they build them on the Scripture, make them a Scripture-auditory, a people that dare not, that will not take any matter of faith, but upon Scripture-grounds. Thus those Bereans are commended for a noble and ingenuous people, that compared what Paul preached with the Scriptures, they then had, whether it was consonant to them or no, Act. 17 11. So that that people, who know nothing of the Scripture, are not instructed by the Word, have not their faith, their Religion from it; all they offer to God is a Sacrifice without eyes, they do believe they know not what.  
Now that the written word of God is the only foundation of our Christian faith, appeareth by these Reasons,  

Reas. 1.  First, A Christian faith ought to be a divine, supernatural faith, not a bare humane faith. Now nothing can be the ground of a divine faith, but a divine authority, a divine Argument suggested by God himself. Most men that call themselves Christians have no more than an humane faith in matters of Religion. They believe thus, because their parents did so, because the Laws of the Land compel them to do so. Thus they have no other grounds of faith, than the Turks or Papists have for themselves; but as copper is not gold, so neither is this humane faith, that holy and Christian persuasion, which the Spirit of God through the Word works in man, because revealed in the Word, 1 Thess. 1. They are commended, That they did not receive the Word preached, as the word of men, but as indeed the word of God, 1 Thess. 1.13. So that whosoever hath an holy faith, he must have a divine persuasion for this, from the Authority of God; that as an humane faith is, because humane authority speaks it: so a divine faith, because God revealeth it in the Scripture. But (alas) generally our people can no more look into these things, than an Owl in the dazelling Sun. How few are persuaded of the true Doctrine of Christ from this Divine Authority, because God hath said thus, God hath spoken thus? Oh then believe no longer as men! Do not think, or speak as men, but as those who have God persuading you.  

Reas. 2.  Secondly, The Scriptures are only the foundation, because they are the immediate verity or truth, coming from God, who is the first essential truth. They have not only a Divine Authority, but evident infallibility. As God himself is Truth, and is not like man, that may lie: So his Word is likewise Truth, and cannot lie, or deceive, as the writings of men. Therefore Psal. 19 they are said to be purer, than gold seven times refined. And it's said, The Scripture that cannot lie, or cannot be broken, John 10.35. It's an heavy judgement to be delivered up in matters of salvation to believe a lie. It's the spiritual curse that is threatened to those of the Antichristian apostasy, 2 Thess. 2.11. Now they must needs be thus punished, that forsake the Scripture, and build upon other foundations. Seeing then the Scripture doth contain infallible truth only, and not one iota, or tittle of that can fall to the ground, and in all other foundations that may be laid, there may be falsehood, error, and grand Impostures: Let then those hearers that are careful to keep a good faith, walk by this Rule. chrysostom said, Never expect good from that man, who is not searching of the Scriptures, attending to the Scriptures. It's an heavy grievous sin, that in your family, in your closerts, you do no more acquaint yourselves with the Bible. Take a Tree from the River side, and plant it in a wilderness, what can you expect, but a withering? And thus it is, if you take a man from the Scripture, his seeming faith, graces, godliness will all presently vanish.  
Thirdly, The Scriptures only are the foundation of faith, because they are only immutable and unmoveable. They abide always the same, they are not subject to changes, to perturbations of affections, as men are. Councils consisted of men carried by passions and interests. Even in the Council of Nice, and the four first Councils, there were great sidings, great animosities particular interests and parties: and therefore unless we had an unchangeable foundation, we must be mutable Chameleons. Now the word of God, that is said To abide for ever; whereas all flesh is grass, and the glory thereof fadeth away, 1 Pet. 1.24, 25. It's called the eternal Gospel, Revel. 14.6. So then, that which was three thousand years ago, is still true, because the Scriptures are still the same. There is no new Bible, though there may be many new opinions, and new Sects. Aristotle commendeth the Government of a Nation by Laws above the wills and arbitrary resolutions of men, because Laws are fixed and known. And so it is in the Church of God, that hath a known Law and Rule. Therefore it is an heinous error, which the learned note in Cusanus, though otherwise not a very bad man, in affirming, That the Scripture is to be interpreted, Secundum currentem statum Ecclesiae, according to the present course, and exigency of the Church; and therefore in some age those things are received, which in another are rejected.  
Lastly, The Scripture is only to be laid for a foundation, because this only is strong enough to support and bear up in sad hours of temptation, and dangerous times of persecutions. Who would be cheated or distinguished out of the Truth by subtle Heretics, or scared and terrified by violent opposers? Therefore we had need be built upon such a rock, that can endure all waves. How could the Martyrs have resisted to blood, had not they had Scripture-assurance? Luther had this temptation, Tune solus sapis, etc. and nothing but the Scripture confirmed him. Our Saviour quelled Satan's temptations by arrows out of the Scripture quiver. When a man comes to die, may he not be assaulted about the truth of his faith, whether he die not in heresy or damnable opinions, and nothing but the Scripture can uphold him?  
Now for the matter of Doctrine to be believed, 
Four rotten, weak and false foundations. 1. The Authority of the Church.  some men lay four rotten and weak foundations; others may be reduced to this.  
The first is, that of the Papist, The Authority of the Church, and the Pope; being wholly ignorant themselves, but resting all on their Authority. Bellarmine doth not blush to expound that place, Behold I lay in Zion a foundation stone, secondarily to the Pope. Now although we grant, That the Ministry of the true Church is very useful and necessary, as the instrument of our faith, and the preservation of it: In which sense it's called, The pillar and ground of the Truth, 1 Tim. 3.15. yet it is only a Ministry, not a Magistry. It's a political Pillar upon which Edicts use to hang for Declaration of the Magistrates will, not an Architectonical Pillar, that bears up the house. So that Augustine's speech is true, I had not believed the Gospel had not the Authority of the Church moved me, (viz.) by way of introduction and preparation. As the woman of Samaria did to the Samaritans, who at first believed, because she told them, but afterwards they believed for Christ's own sake. We do not believe in the Church, as we do in the matter revealed in the Scripture. Therefore that ignorant implicit faith, to believe what the Church saith, is not a Scripture-faith, faith of knowledge; besides then, every member must believe according to that Church he is of, and seeing there are Churches against Churches, there shall also be faith against faith.  

2. The Authority of the Civil Magistrate.  The second foundation men lay, is, The Authority of the Civil Magistrate. This is a mere political faith. Many men have no other apprehension about Religion, than the Laws of the Land, wherein they live. They matter not, whether true or false, whether acceptable to God, or consonant to Scripture, but this is commanded, and this they do. As Seneca said in his time, He observed that Worship of their gods, Non tanquam Diis grata, but legibus jussa, not as acceptable to the gods, but commanded by the Laws. But the Apostles example is clean contrary; for they preached a faith to be believed, that was contradictory to that Religion, which was established by humane authority, and they resolve thus, It's better to obey God than man, Act. 5 29.  

3. Enthusiasm  The third is, Private Revelation and Enthusiasms. As the Papists on one side, have cried down the sufficiency and perfection of the Scripture: so Illuminatists, men fancying to themselves Revelations from God, have also decried it, making themselves above the Scripture. A dangerous and damnable delusion. Therefore the Apostle John bids us, Try the spirits, and that cannot be without the Rule of the Word, 1 John 4.1. And  

4. Mere humane Reason.  Fourthly, Another false foundation is, Mere humane Reason. There are many risen up, that make Reason the Judge and foundation of all Doctrinal Points; the Socinian especially; hereupon they reject the Trinity, the Divine Nature of Christ, as being against Reason. Now although rectified Reason be necessary, as an instrument to revive the things of faith, yet it's no Judge, no foundation, because our natural Reason is corrupt, and therefore the understanding must be captivated. Many things are above our understanding, though not contrary to Reason, to which we must yield the obedience of faith.  
Use of Admonition. In matters of faith, lay this foundation; in times of disputes, of varieties of opinions, such as these are, be as a people that have had a good, and sure foundation laid among you. Run not on one side, into a Popish brutish and blind obedience of faith: Nor on the other side, be not carried away as empty straws, with every wind of Doctrine. Oh it's a blessed thing to have the full assurance and persuasion of truths necessary to salvation, not to have Reubens curse, to be unstable like water! Especially you that are ignorant and earthy, who never make any matter about the principles of Religion, do you rouse up yourselves; Why hath God given you reason and understanding? Why are those many Texts, To search the Scripture, To prove all things, if you sit down, and regard not these things?  
As a wise master builder, I have laid the foundation.  
It hath been observed, That it's a great part of the wisdom and heavenly skill of the Ministers of the Gospel, to lay a right and good foundation in the hearts of the Hearers. What principles are in any Art or Science, the same is a foundation in matters of Religion. Now if the principles be false, all the Conclusions likewise are false; so it is in matters of Religion: If we lay rotten and unsound foundations, all the building will prove no better. You have heard of a fourfold foundation, upon which this spiritual building is fixed: A foundation of Faith or Doctrine to be Believed; and that is, The written Word of God only. This hath been dispatched.  
The next in order, is no less necessary; and that is, 
The foundation of God's Worship.  The foundation of God's Worship. For as their are heresies and false doctrines which over throw the sound Faith, so there is idolatry and superstition, which destroys the true worship of God.  
We shall at this time therefore show you, how necessary it is for the Ministers of the Gospel, to lay a sure and right foundation about the worship of God. And 

1. We shall show the necessity. 
The necessity of pure Worship, because 1. God is greatly provoked by the contrary.   
2. What is the foundation, and the Reasons of it.    
It's necessary to lay good Principles here:  
First, Because there is no sin doth ordinarily more provoke God, than the corrupting of his worship. The glorious eyes of God, have not sparkled more with vengeance against any persons, than those that have defiled themselves in sinful worship.  
Now three ways God may be provoked about his worship: 
God may be provoked by sinful worship three ways.   
1. When we adore and worship a false god instead of him. Thus all the Heathens that worshipped the Sun or the Stars, and other creatures, they were guilty of gross idolatry. So the Jews, when they worshipped Baal-Berith, Baal-Phegor, and Dagon, and Ashtaroth, they did point blank thwart the first Commandment, Thou shalt have no other gods before me.  
2. God's worship is corrupted, when we do indeed worship the true God, but not by such means and ways of worship as he hath appointed, but in such a manner as we in our imaginations think best. This God often doth caution against, that they should not go after the the imaginations of their own heart. Thus they set up groves and high places: Thus Jeroboam made a golden calf. They intended the solemn worship of the true God, but only they forsook the true manner of worship he had commanded.  
3. Then is God's worship corrupted, when (though we worship the true God, after the true manner) yet we add something to what is commanded. We rest not in his simple institution, but as Eve added to the Commandment of God, so do these. Thus the Pharisees, they retained the substantial worship of God, but then they added a thousand of superstitious observations more to it. Now the corrupting of God's worship any of these ways, is a grievous sin; for though the first be a greater sin than the second, and the second than the third, yet all of them are such as are immediately committed against God, and for which the Prophets do chiefly pronounce those Judgements threatened by them. For this sin Jerusalem was brought low, and the Temple, had no more a stone left upon a stone. The Jews to this day are so sensible of it, 
2. Corrupt worship ●ends to the breach of Union between God and his Church▪  that of all sins they take heed of this idolatry.  
Secondly, It's necessary to lay a good foundation in this, Because this sin doth either immediately break the spiritual Union between the Church and God, or else much dispose thereunto. The Prophet Ezekiel and the ●est, do frequently delight to express the sin of idolatry by adultery; and going a whoring after our imaginations. And when the Apostle was careful to lay a good foundation here among the Corinthians in this matter of worship, see what he saith; His care was to present them a pure Virgin to Christ, 2 Cor. 11.1, 2. He was afraid they should be corrupted from the simplicity of the Gospel. So then, Idolatry and Superstition, they are Adulteries and Fornications: Now as Adultery doth dissolve the marriage bond, and may justly provoke the Husband to be no more an Husband; so it is in matter of worship. It's true, all superstitious worship doth not presently rise to such an height. Many sound Churches have retained some superstitious worship, yet as wanton Dalliances and meretricious behaviour in a Wise, though they do not break the conjugal knot, yet dispose thereunto, and raise much jealousy and anger in the Husband; so it doth in matters of God's worship. Oh then, how careful should people be, to see they go upon right grounds in the worship of God.  

3. God looks upon corrupt worship as done to Devils.  Thirdly, We had need be careful, because God is so far from accepting of that worship which he hath not commanded, that he accounts it as done to Devils, and not to him. Though those that worship so, thought they honoured God, and had a good intention, yet God judgeth it as done to Devils, not to him. So was Jeroboams worship he did not forsake the true God, he set up that worship only out of politic designs; and certainly the people that went in the ignorance of their spirit, little thought to give worship to the Devils thereby; yet saith the Text, Jeroboam set up this worship to the Devils. 2 Chron. 11.6. So these very Corinthians, 1 Cor. 10.21. Who would go to the heathen Corinthians Feasts and communicate with them in that worship, though they thought they might lawfully do it, and it was an act of charity and good society; yet the Apostle saith, They did drink of the cup of Devils. Oh then, how shouldst thou be like ezekiel's living creature full of eyes behind and before, of heavenly wisdom, lest thou worship Devils instead of God?  

4. Men are prone to invent new worship.  Fourthly, There is a necessity of laying a good foundation, Because our hearts do in nothing more presumptuously work then in the worship of God. There is a secret delight and pleasure men have to make a worship of their own, as Children have to make Babies. The Scripture fore seethe this, and therefore doth so often bid men take heed; and they must not follow their own hearts, and they must not go in the way they shall choose, and they must not do what seemeth good in their own eyes. These strict Prohibitions do suppose an itching inclination in men to make a worship of their own, and the several ages of the Church have given sad experiences of this sin. The Church which had at first a simple, plain, and spiritual worship of God, became to abound more in external Ceremonies than the Jews, as Austin in his time complained. If then it be so dangerous to err about the worship of God, What is that sure and steadfast Foundation which both Ministers and people must build upon? And that is, Only the Command and Divine Institution of God himself. I do not speak of natural and necessary circumstances, as time and place, but whatsoever is the essence or part of the worship of God; or the means thereof, that must have a positive Command, and a divine Institution. The second Commandment, which forbids all kinds, or parts, or means of worship, which any man shall make to himself, doth thereby command that only which God hath appointed. So that as all that money is to be rejected as not currant, which hath not the legal superscription on it; so also all that worship is to be refused, of which you cannot say, This the Lord requireth; This the Lord hath Commanded. Austin doth to this purpose, apply a sentence of Socrates: God (saith he) is to be worshipped only in that manner as he himself willeth and appointeth. Oh, the purity of Ordinances that we should have enjoyed! And how beautiful would the Tabernacle of the Lord have been, if this Foundation had been always laid? Now that no other foundation may be laid, but a Divine Command, and God's Institution, will appear by several Reasons.  
First, There is express Scripture to keep close to God's Commandment. 
Reasons to prove that all acceptable worship must have a Divine Command.  Deut. 31, 32. Thou shalt not add thereto, nor diminish from it, is God's Commandment. This Command is four times repeated in the Scripture, by which it appeareth, that no men under any pretence of stirring up devotion or decency, may add any thing unto his Command, or detract from it, as the public Coin of a Land my not be clipped; but it's a Capital crime to do so, and equivalent to this, is that Exhortation, Not to turn to the right hand or to the left, Deut. 17.11. & alibi. In the Hebrew they are Verbs, Not to dextrate it, or sinistrate it, as we may say. The left hand, is, when men out of profaneness and atheism, or irreverence neglect the due worship God hath appointed. The right hand is, when men out of pretended zeal, and good intentions set up that which God hath not commanded. We are not then in our worship to offer a Sacrifice without eyes, which then we do, when we have not God's Word a light to direct us: We are not to be l●ke Sheep that follow those that go before: Non quà cundum est, sed quâ itur, as Seneca said. Hence those Pharisees that were so diligent and officious in their invented worship, our Saviour in two or three words throweth it all down: Who hath required these things at your hands? And, In vain do they worship me, Mark. 11.7. See there is no worship, no service of God, but thou must be able to answer this Question, Who hath required it? Who hath commanded it? Otherwise, it's a vain worship In vain do they worship me. And of all vanities, this is the saddest, when thy Religion and Worship will be found an empty vain thing: It hath not advantaged thy soul: There is no reward laid up for it.  
Secondly, Therefore must God's Institution be a foundation, Because when we have to do with God, whatsoever is not of Faith, is sin, Rom. 14.23. There was a great dispute in the Church about eating and not eating, about observing days and not observing; some placed worship in that which others did not: Now among other things, what golden Rules doth the Apostle lay down, and this chiefly; Whatsoever is not of Faith, is sin? Whatsoever is not of persuasion, that it's lawful and acceptable to God, if I do it, it is a sin: And now, How can any man be persuaded that is acceptable to God, which is not commanded by him, which is not his will? Had any man in the Old Testament, brought a dog or any other unclean be●st to be sacrificed, had not this been a great dishonour to God? The head in every sacrifice was to be thrown away, to show (say some) that man's own invention is not to be attended unto in the worship of God.  
Thirdly, God's Institution and Command must be the foundation, otherwise all our worship would come from ignorance, and it would be endless. From ignorance, for the Word of God, that only is compared unto light; so that every one walketh in darkness that is not thus directed. Therefore Joh. 4. that woman of Samaria, who pleaded so carnaly for her false worship, Our fathers they worshipped here, and art thou greater than our fathers? Our Saviour tells her, They worshipped they did not know what. It was a worship they had no Command, no Institution for, and so they did, they knew not what. As it would come from ignorance, so it would be an endless worship; for if we have not God's Institution, than every man may add what he pleaseth. As we see in Popery, what a multitude of Ceremonies are introduced, which they make worship of God? And by what reason they do these, they may bring in ten thousand more: And it cannot be otherwise, if once you take away this sure foundation.  
Fourthly, To the true and right worship of God, there is a gracious Promise of presence, acceptance, and blessing. I said not to Jacob, seek my face in vain, Isa. 45.19. Thus take up all the sorts of worship, Prayer, and ministration of Sacraments, Preaching of the Word; these things (if done in God's order) return full of precious mercies to those that are employed therein. Now if we are not conformable to this Command, we may never look for any Promise, for these two are always joined together. As in the old Testament God promised to answer by Vrim and Thummim, suppose the Highpriest had taken two other stones, would the Lord have answered him? No: it was not according to his institution. What a great breach did God make upon Vzzah, because God was not sought in his due order, as David said, 1 Chron. 15.9. So then, as no man, or company of men can make a new Article of Faith, or can institute a Sacrament, because they cannot give the grace signified; so it's in matter of worship, they cannot appoint new worship.  

Quest.  But you may say, Why should it be such a sin to worship God any way a man pleaseth? And the more ways he multiplieth the worship of God, may it not be the more acceptable to him? Do not men hereby show their good affections, and zeal to h●m? Can a man worship him too much? Can we exceed in any way of worship of him? As we cannot love him too much, nor delight in him too much, so neither can we worship him too much? This doth satisfy some men in their multiplied ways of worship.  

Answ.  The Answer is this: There can be no excess in the formality of true and lawful worship; so a man is to worship God wit● all his might, and strength; but in the matter of the worship there may be an excess: That is, a man may take up more means and parts of worship than God hath appointed, and so thereby there is a sinful excess: So that all thy good intentions, and zealous devotions, they have no acceptance with God; and whilst thou thinkest to honour him, thou dost dishonour him. Even a Platonist Philosopher said, That a superstitious man was God's flatterer, not his friend.  
Now this is the rather to be observed, because there are few whom the simplicity of God pleaseth. Oh, that Text Joh. 4. My Father seeketh such as worship him in spirit and truth, is worth the gold of Ophir! See all Christ's Institutions, the administration of Baptism, of the Lords Supper; though they be full of majesty and gravity, yet also full of plainness and simplicity.  
Now instead of this true foundation, there are three rotten ones.  
First, The imagination of a man's heart: This God doth often and often forbid. Oh, it's not enough to say, Methinks this is very good worship; Methinks this is excellent! There must be more than a methinks.  
Secondly, A desire to satisfy and please the sense. The Prophet calls them, Their goodly Images: As Eve saw the fruit, that it was comely, and good to eat: O miserable delusion! All worship of God is the exercise of thy faith, to draw out spiritual Meditations, not to please the eye. Yet all those goodly Images, and curious Ornaments, were only to satisfy the eye.  
Thirdly, Antiquity, Custom, and tradition of Fathers. Austin complained much of this, Vah tibi flumen moris humani quis resistet? Our father worshipped here, saith the woman. That of Cyprians is commended, Antiquas mihi Jesus Christ, and Christ said he was truth, not Custom, saith the Father. This Argument all Jews, Turks, and Heathens pleaded against the Christians.  
Use of Instruction. How necessary is it to be well settled in this foundation of God's worship? Oh, where shall we find a spiritual people, that delight in the simple, pure, and plain Institutions of Christ! That say, Hitherto I must go, and no further. That as the possessed party said, Paul I know, and Peter I know; but who are you? Thus, this worship I know, and that I know; but who brought in this? Who appointed this?  
As a wise master-builder, I have laid the foundation, etc.  
The third Foundation every faithful Minister is to lay in the hearts of his people, is for Comfort and Salvation. But this I shall reserve, as more properly to be handled in vers. 11.  
The last therefore I shall insist on, is, The foundation for outward practice of holy actions. It's not enough to pray, to hear: It's not enough to exercise the acts of any grace; but we are still to consider upon what foundation these are built.  
I shall therefore, first, lay down the foundation of all practised holiness, than the Necessity of this.  
The foundation therefore of every good duty or work we do, 

Of the foundation of practice.  
The parts are, 1. It's directory, God's Word.   hath these parts:  
First, There is a foundation by way of a Direction or Rule, to which every thing we do must be commensurate, and by which it must be regulated, now that is the Word of God. For God's word is not only a Rule of Faith, but of Manners. And as thou must be of no other Religion, than the Word directs to; so thou must do no other actions, or live any other life, than that guides thee too. Therefore when it's commended for a lamp, or a light, it is to a man's feet, that they do not slip or fall, By them thy servant is forewarned, Psal. 19 And as many as walk by this Rule, peace on them, Gal. 6.16. So that we shall never come to do any truly good action all our life time, unless we do it according to this Rule; which doth not only inform about the Duty, but the manner, end, and all other qualifications. So than whosoever doth not pray, as the Scripture speaks of praying: who doth not repent, as the Scripture speaks of it, he faileth in a very foundation; he hath not laid, as yet, so much as an hopeful beginning for his salvation.  
A second part of that foundation we must lay for the practice of holiness, 
2. The justifion of our persons.  is, The Justification and Reconciliation of our persons with God through Christ. For till our persons be thus accepted of, though we should give our bodies to be burnt for the Truth of Christ, it would not be accepted of. Thus God had respect to Abel, and then to his offerings, Heb. 11. We are by faith to be planted in Christ, and then as his branches, we are able to bring forth fruit. Now this truth is very transcendent to our thoughts. Who doth not think it is in Divinity, as they speak in moral Philosophy, Just a agendo sumus justi, by doing good actions we come to be made good and acceptable with God? This is that dangerous Position which the Apostle doth so often oppose, showing grace and works can never be brought together in the same subject. We must therefore in this matter wholly go out of our own selves; we must attend to the acceptation of our persons first, otherwise all our best works are damnable and loathsome to God; we are stubble, and he is fire. Though the Papists thinks it hard Doctrine, yet it is sure enough, that every man unjustified, doth sin and provoke God in every thing he doth.  
Thirdly, Another foundation he must lay is, 
3. A receiving power from Christ.  To receive power and strength from Christ only, both in the beginning and progress of all good actions. Without me ye can do nothing, saith Christ, John 15. The branch separated from the Vine is dried and withered. James 1.17. Every good and perfect gift, comes from God alone. As all light is from the Sun; I can do all things through Christ that strengthens me, saith Paul, Phil. 4.13. He is the Head, and the Member receiveth all its virtue and power from it. So then, whosoever thinketh to set upon any good work, by his own ability, is like Samson, when his hair was cut off; alas those Philistims of lusts are too strong for him, he cannot go out against those Goliahs of temptations, but in the Name of the Lord. Now here is the ignorance of most people: they that should not resolve to say so much, as that they will go to this, or that place, unless the Lord will. Those that cannot add a cubit unto their own stature, do yet think by their own strength to work out their salvation. Oh know, thou hast laid no sure foundation, unless all thy strength and power be fetched from Christ! Thou art too weak a child to go, unless he hold thee. Christ is the rock we must be built upon.  

4. A renewed and sanctified nature.  Fourthly, The last part of this foundation is, A renewed and sanctified Nature. And this is of great consequence. Nicodemus though so great a Master in Israel, and exact in the external obedience of the Law, yet being ignorant of this, did fundamentally err in all his obedience. Therefore of all points, you see our Saviour chiefly insists on this, Unless a man be borne again, John 3. This was a very strange paradox to him, and it's no less to thousands of people, who go on in a formal customary road, they regard the work done, the action itself, but never the Regeneration of the nature from whence it is to flow: Whereas this is all in all, Make the Tree good, and then the fruit will be good, said Christ, Mat. 12 33, The Spring and Fountain must first be clean, ere the streams be: The root sweet, ere the fruit be. Why then art thou pleasing thyself with the actions thou dost, when thou art in the old, polluted, defiled nature? Can men gather grapes of thorns, or figs of thistles? Let thy external actions be never so religious, so glorious, they are but like fine flowers on the dunghill, or on a dead corpse, there must be the inward uncleanness, the inward filthiness cured first. Oh that men had ears to hear this! Oh that God would give you understanding in this thing! For till the Old man be put off, and the New man put on, you are still in your sins; all that you do is fit fuel for Hell, none can deliver you from it, till there be a change. Thus unless Ministers and people begin here, though they should build of gold and precious stone, the foundation is but of hay and stubble, and that is worst of all. And certainly, if the Apostle make it so hard a thing to be saved, though a man do lay a good foundation, if he build hay and stubble on it: How impossible will that man's salvation be, whose foundation is hay and stubble? Mark then, and consider these things in your whole conversation: Let every good action have these four foundation stones under it: The Scripture to direct, justification to accept through Christ's merit, Christ to enable through his Spirit, and a renewed nature to sanctify. For, as it was with the Temple, and the gold in the Temple, The gold did not sanctify the Temple, but the Temple the gold: So it is here, our actions, our duties do not sanctifies us, do not justify us, but these privileges sanctify and justify our actions.  

Why we should be careful of laying these foundations for every good action.  Now let us consider, Why we are to be careful about laying this Foundation.  
First, Because it's very dangerous, and it's very easy to miscarry in this matter As Austin said about the Trinity, That in any matter, Nec faciliùs, nec periculosiùs erratur. Thus it is here, Not more dangerously, because eternal life and death is more immediately concerned herein. The welfare of thy immortal soul should be more unto thee, than all the world, and that is in thy actions: If the foundation be not well laid, thou art undone for ever. In matters of men's estates, or of their bodily life, how careful are they to go upon a sure foundation? Only they wilfully venture their ruin in the matters of their soul. Thou wouldst be unwilling to live in an house, whose foundation was rotten, thou wouldst fear the falling of it about thy ears every hour. Oh but what fear and trembleing should seize upon thee, lest all the good thou hast promised thyself in thy soul's way, should fall to the ground for want of a sure foundation! Consider then, Am I in the right? Timor facit consiliativum, Fear would make thee jealous and suspicious. As we err dangerously; so here  
Secondly, We mistake easily. We see the greatest part of Christians never attend to these things. And withal the difference between true and false foundations is spiritually to be discerned. Now the blind man doth easily swallow any fly. The hypocrites foundation, and the true godly man's are very much alike; and without much prayer, humiliation, and consideration, we cannot practically discern the difference. Oh then say, I do the outward works of Religion, I am careful to discharge them! But how easy may I build all upon a false foundation? The Parable our Saviour propounded of a wise builder, and a foolish one, should always stick upon you, Matth. 7. Did he speak it in vain, you are all builders? And every one is either building a Jerusalem, or a Babel. Apelles was so careful in drawing his lines, because he would pingere aeternitati, as he said. All thy actions do build either to an eternity of misery, or an eternity of happiness. Be then in an holy trembling; every prayer, every word, every action hath influence to eternal life, or eternal torment.  
Thirdly, Therefore we must look to our foundation, because of the great confusion that will be at last on those, who have failed therein. Thus it was with the foolish builder, when the tempests arose his house fell, and the fall was great. It was terrible and dreadful. He did not think so, he looked for a comfortable and quiet possession, but it proved otherwise. So it is here: Thou hast lived thus many years, thou hast gone on in a customary way of religious duties, thou hast performed them over and over again, but haste never looked to a foundation. Oh the confusion that will fill thy face, when at the Day of Judgement, God shall say for all those duties, I know you not! When you shall see all these to be a broken Reed to trust unto. Oh if men would but consider aforehand, what the agonies and perplexities are, that will then fall upon them, they would consider and search, and never give over, till all be sure! What confusion was upon the foolish Virgins? How did they bewail their condition, running up and down, if there might be any hope? But all is too late.  
Fourthly, Therefore lay a good foundation, For if this be wanting, thou dost nothing but sin in all thou dost. Not only those plain gross acts of sin, but all thy civil, natural, and religious actions, as coming from thee, are altogether sins. To the unclean all things are unclean, Titus 1.13. Who can bring a clean thing out of an unclean? The bad Tree brings forth only bad fruit. Without faith it is impossible to please God, Heb. 11. Oh then! How terrible is thy estate, who hast not laid this foundation? Thou art damning thyself all day long: Thy eating, thy drinking, thy waking, yea thy praying, thy hearing, as they come from thee, are sins continually. As the T●●d cannot vent honey, but only poison. Rom. 8. Those that are in the flesh cannot please God Oh dismal and sad condition! Howsoever thou mayest please thyself, and others please thee, yet God is not pleased with thee.  
In the third place, let us take notice, What are those weak, 
The ●o●ten foundations that men build upon in regard of practice.  and rotten foundations that many men build upon in regard of their practice? And  
First, A conformity to the life of others; they do as most do, they shall speed as well as they; what would ye have them to be singular, to be different from others? This is a most rotten foundation, which many support themselves with. Now the Scripture is express, Thou shalt not follow a multitude to do evil, Exod. 23.2. Dost thou not know, that the most are damned? And wilt thou do as the most? Take Lot for an example, he was but one man, and his righteous soul was so far from conforming to them, that it was tormented with seeing and hearing their unrighteous deeds, 2 Pet. 2.8. Our Saviour tells his Disciples, They must do some singular thing to the world, Mat. 6.47. Gratias ago Deo, quod dignus sum, quod mundus oderit, as Hierom said, I thank God, that I am worthy to be hated by the world.  
Secondly, Others build upon a partial practice of good things. The hypocritical Jews they rested upon their Temple, their Sacrifices, their outward worship of God; in the mean while their hands were full of blood, of unrighteousness and injustice. So then, whosoever builds his salvation upon his parts, his duties, his joys, his enlargements, and doth not perform all the acts of righteousness, truth and equity to men, this man's foundation is self. Others they build upon their moral righteousness, and just conversation to men; they lie not, they defraud not, none can accuse them of dishonest dealing; but then for the religious duties of prayer, humiliation, and different walking to the world, there they exceedingly fail likewise. These build on a rotten foundation.  
Thirdly, Anothrr rotten foundation is, The mere work done. They consider no more than the external act of Religion, of Justice, of Charity, and so they think they have obeyed the Commandment, and kept the duty, if they have done this. This was the Pharisees foundation; But what woes doth Christ pronounce against them? He bids them look inward, cleanse the heart, the fountain: And certainly, God being a Spirit, he will have all things done spiritually to him. This opus operatum is the foundation of most men's Religion, not attending to the manner, whereas it is a known saying, God loveth Adverbs better than Nouns; not what, but how is this and this done?  
Fourthly, Another rotten foundation is, The goodness, yea supposed perfection of the work they do: Especially if men be poisoned with Popish Doctrines about the ability to keep all the Commandments of God, and that what they do is meritorious of salvation. Some Popish Interpreters do greedily catch at that expression, 2 Tim. 6.19 where rich men are exhorted to works of liberality, that thereby they may lay up in store for themselves a good foundation. But by this good foundation is meant a certain and sure happiness, which is not merited by such actions, but graciously promised as a reward. This is a most presumptuous and arrogant foundation, thus to build upon thy own self, and with the Pharisee to trust in thy own righteousness. How different was Paul from this? he laid another foundation, when he desired to be found, not in his own righteousness, but in that of Christ's, Phil. 3.18. Now all this ariseth from a great ignorance of that total and universal pollution of man by nature.  
Use of Admonition▪ to be awakened in this point. What is the foundation that you have laid for a godly life? How are all your duties and actions built? Are they founded upon Christ for strength, upon Scripture for direction, upon justification for acceptance upon a sanctified nature for the root of all? Then blessed, and thrice blessed art thou; blessed now in this life, but more at thy death, and the day of Judgement, when the condition of wicked men will be most cursed and miserable. But to whom hath the Lord revealed this? Whose ear doth God open to understand this? Oh what a confusion will it be, to see all thy Religion, all thy morality thrown into hell, for want of a sure foundation? It's a matter of heavenly skill and wisdom so to do thy duties, as they shall eternally live with thee. What is a tree without a root in the midst of a storm? What is a ship without an anchor? The same art thou, who hast no sound bottom to stand upon. Think then, whether this Sermon may not make thee to begin all anew? Thou must pull down all thy old building, and raise up a new one.  
As a wise master builder I have laid the foundation, and another buildeth thereon.  
I have deferred the handling of the foundation of all our comfort and salvation, till we arrive at the next verse, and so shall take up those Particulars that are observable in the text, not hitherto handled; as the Adjunct or Quality Paul attributes to himself in this Office: As a wise master builder.  
Here it may seem vainglory in Paul to write after this manner. Doth not this expression savour of pride and self-conceit, rather than of the humility and meekness of Christ's Spirit? Is it not Solomon's Rule, Let another man's mouth praise thee, not thy own? No: We may not charge Paul with any folly, or vanity in this thing, especially when we shall consider the Reason▪ moving him thereunto. From whence Observe,  
That it's not vanity, but a duty in some cases, 
Observe. Of Ministers praising themselves.  for the Ministers of the Gospel, to magnify and set up their Work and Office.  
It's not vainglory, or self conceit, but sometimes a necessary duty to justify themselves and their Office; otherwise, the dishonour would much redound to God, and danger be conveyed to men's souls.  
To clear this, (though I intent to be brief in it) because as Tully said of Hortensius that eloquent Author. He praised eloquence to the Heavens, that he himself might be carried up with it. So people are apt to think whatsoever the Ministers of the Gospel say in this case, they do it for their own ends. I shall only instance in what cases they may do it, and what manner; for he that doth it, had need be an Argus full of the eyes of wisdom and prudence, the matter is so nice and obnoxious to ill interpretation. As  
First, Then they may exalt their Office and work, 
In what cases Ministers may magnify their Work and Office.  when false and malicious slanders and calumnies are raised against them by the ingratitude of the world: When they devise all manner of evil, and lay it to their charge; here they are bound to preserve their good name, and declare the good things they have done, and of what necessary use their Office is. Habent mores suas odores, & colores; odores in famâ, colores conscientiâ. And therefore it's not enough that our consciences be not black or pale through guilt, but that we be the sweet savour of Christ, as Paul speaks it, 2 Corinth. 2.15. Now this cannot be, unless they discover the falseness and weakness of any unjust aspersions. Thus Christ himself, when the Jews talked of stoning him; For which of my good works do you stone me? John 10 32. And so the Ministers of God may plead, Why are you become enemies and adversaries? Is it because we convince of sin? we inform of duty? we labour the eternal salvation of men's souls? In such a case as this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no sin, though Aristotle make the affected vain glorious discourse of a man's self, his fault.  
Secondly, When there arise false Teachers, that under specious and fair words would draw away their people to errors and falsehoods, it is then lawful to justify themselves. This you shall observe very frequently in Paul. The ground of saying this in this Text, was, that the people might not regard other foundations than he had laid. And so in another place, especially 2 Corinth. 11.22, 23. he doth at large reckon up both his excellencies, and also his indefatigable sufferings for the Gospel sake, and is very copious in it; yet all this was no vain glory. Why? because it was in opposition to false Teachers, who laboured to bring him into disesteem; who endeavoured to represent Paul contemptible: And this makes him exalt himself.  
Thirdly, When their is an undermining, or open endeavouring to overthrow the very Office of the Ministry; to make it common. Herein also we see how men, far from any pride and wild fire, have been zealously inflamed. Numb. 16.3. There some took upon them to invade the Priest's Office: Ye take too much upon you; all the Congregation is holy as well as you: Wherefore lift you up yourselves above the people of God. How did this fact provoke Moses, that was the meekest man upon the earth, and far from self-seeking and revenge? If these men die a common death, the Lord hath not sent me: And immediately the earth swallowed them up all, and all that appertained to them. Those that did sinfully strive to be as high as others, God throweth them lower than others. They lifted up themselves to Heaven, and he casteth them lower than the earth. Hence the Apostle, Let a man account of us as the Ministers and Stewards of God, 1 Cor. 4.1. Let a man, he speaketh indefinitely, though never so great a man, so learned a man, so gifted or gracious a man.  
Thus you see there is a necessary cause of vindication, when the Office itself is shaken.  
Fourthly, In these two general Cases, which may comprehend all the rest, they may set up their work and Ministry.  
1. When the glory of God is apparently concerned in their sufferings and debasement, when it is plain that reproach and dishonour will redound upon God himself; then it's no modesty or humility to hold their tongue. And the Reason is, they are Ambassadors and Messengers sent by God. Now, whatsoever reproach and scorn is cast upon them, redounds to him that sent them. And  
2. When there is an evident utility and profit for the people▪ Paul in many of his Epistles, speaks so much about himself, not that he regarded applause, or had any carnal designs; no, he could appeal to God, and had the testimony of his Conscience; but it was for the good of Believers, that they might not be seduced, or led aside in damnable ways. So that it is for your good, and not ours, if these things be spoken off.  
But now here are Cautions in such self-justification:  
First, We must attribute nothing to ourselves, as of ourselves. Paul in this very Text, speaks of the grace of God: He is but the Trumpet, that sounds not of itself, but from the mouth that breatheth in it: He is but the Pen of the Writer: And therefore see how careful he is in another place, lest any man should think of him above what he ought to think, 2 Cor. 12.6 Oh, this is an admirable convincing way! When what we say, is still with the acknowledgement of grace, and we are afraid men should look to our parts, to our abilities, more than to Christ himself.  
Secondly, It's so to be done, that it may plainly be seen, we seek not any earthly greatness, or glory of our own, but only that Christ and his own way may be acknowledged. We see Christ himself, though he thought it no robbery to be equal with God, yet looking upon himself as sent by the Father, he saith; I seek not my own glory, (Joh. 8.15.) but the glory of my Father that sent me. Oh, admirable pattern for us to follow! And when Paul had spoken of this authority and power he had, and pressed them so to walk, as that he might not come with a rod, and was afraid he should come to them otherwise then they desired, addeth; Though we be accounted as Reprobates, Cor. 1.2. Undervalue and despise us as you please, yet if you be holy, and keep in the truth, I shall rejoice in my debasements.  
Lastly, It must be necessarily, not voluntarily; even compelled to it. Thus Paul, when he had exalted his sufferings, I speak as a fool, you have complled me, 2 Cor. 12.11. Could he have done his duty without it, he would. Especially you have a notable instance of Paul's modesty, 2 Cor. 12. where being to relate some extraordinary Visions and Revelations, see with what humility he doth it; you cannot tell whether it was Paul or no: I knew a man in Christ, above fourteen years ago. He had kept it silent all that while. Certainly by this we see, that whosoever God giveth extraordinary dispensations, he fills the persons with much modesty: They do not boast of them: They do not despise others. And thus John the Evangelist, whereas the other, when they speak of the Disciple beloved by Christ, named him, John himself doth not, because he was the man.  
Use of Instrustion to people. To take heed how the Devil or his Instruments ever seduce you, so as to contemn or withdraw from the faithful and powerful Ministry of the Word. No marvel the Devil assaults it, because it is the only Engine to batter down his Kingdom. I saw Satan fall from heaven like lightning, said Christ, when he sent his Disciples to preach, Luk 10.18. Certainly, thou hast never got good by it, or hast forgot it, in that thou dost reject it. Paul useth this Argument to the Corinthians, that they should remember the proof of Christ speaking in him to themwards, was not weak, but mighty, 2 Cor. 13.3. And let not this happily take thee off: Thou hearest no more than thou knowest already: I would come, if every day I might have new things, new questions, and new opinions. For what is this but to be weary of the old Bible, and to desire a new. To write the same things (saith Paul) to you, it's safe, Phil. 3 1. It's a safe and sound way to hear the same necessary soulsaving things: for the affections are slow to receive, though the understanding be quick. You are not weary of the same sun, though it rise every day.  
We proceed to the next particular in the Text, viz. the Event or consequent of Paul's foundation, Another buildeth thereon. So then, Paul and the other Apostles laid the foundation, in that they planted Churches at first; and all that are to come after, are only to build on that. They must not divulge any new necessary Articles of Faith, we must rest content with what is done by them already. Observe,  
That people are not to expect that Ministers should bring any other Doctrine them what is laid by Christ and the Apostles already. 
Observe. Ministers are not to preach any new Doctrine.   
Religion is matter of Doctrine which we receive from the Scriptures, not matter of invention, that we make of our own head. Thus even Timothy is commanded only to build upon, not to lay any foundation: O Timothy, keep that which is committed to thy charge, 1 Tim. 6.20 That good thing commited to thy trust. The necessary truths of salvation are deposited in the Scripture, and committed to faithful men. Now they must look they deliver the same: Aurum accepisti, aurum red, as Lyriuens●s.  
To open this▪ consider, That the Apostles sent by Christ, made it their business to inform in all things necessary to be believed and done. They declared the whole counsel of God by a lively voice, preaching to those that lived in those days: It is true, they likewise informed of many other truths and duties in Religion, that were not fundamental; but still wheresoever they came, they preached Faith in Christ, and Rpentance: Faith in Christ, that required the knowledge of things to be believed; and Repentance, that was about things to be done. And indeed, if the Apostles had not laid down all things necessary, their Commission would have been very imperfect, and it would have redounded to God's dishonour to send such foolish builders, that could not lay a sound foundation. So that it is horrible presumption for any to think, that God hath revealed more to them then the Apostles. What the Apostles had not revealed to them as necessary, we are not to think it necessary. Therefore  
2. When the Apostles were to leave the earth, and could no longer by a living voice commend those necessary things to them, it pleased God, that what they had delivered by mouth, should be commended to writing. These things are written (saith John) that believing we might have eternal life. So then, the believing of things written is enough to bring eternal life, Joh. 20 31. And Timothy is commended, that from the youth up, he was acquainted with the Scriptures, which were able to make him wise to salvation, 1 Tim. 3. Since therefore the Apostles were taken into Heaven, the foundations that we have to build on, are the Scriptures only. Hence though Christ be here called the foundation, yet the Apostles and Prophets also are called the foundation, Eph. 2.20. upon which Believers are built; viz. secondary foundations. So that to expect necessary things beyond the Scripture, is as vain as to look for another Messiah with the Jews. He that cannot see with one sun would not see with an hundred.  

The use of Preaching notwithstanding the fullness of the Scripture.  3. Although the necessary foundations be thus laid, yet our preaching, and your hearing is not in vain; for there is this further work to be done.  
First, Those necessary things we are to explain more distinctly, and confirm more plainly, that so Faith may be the more settled. Necessary Principles of Religion, have many excellent conclusions latent in them; as fire lieth in a stone, which doth not appear, but by striking out. The Ministry therefore is, to explain, and distinctly to interpret these things. As the candle, though of itself it hath light enough, yet unless put on a candlestick, it cannot enlighten the whole room: so the Word of God, though it be full of light, yet there must be the interpretation and application of it. Therefore they are commanded to divide the Word aright, 2 Tim. 2.15. The bread must be broken and digested, else it cannot nourish. So that this building lieth in the further explication of what is believed: We do not preach nova but nouè, not new things, but in a new manner.  
Secondly, Though we are only to build on this foundation, and no new thing be expected, yet matters of Religion may be said to be new in themselves, or unto us. In themselves, and so certainly there can be no new thing preached; for as there cannot be a new Christ, or a new Scripture, so neither any new Faith: Yea, the Apostles and Christ himself, did not bring any new necessary matter of salvation, to what the Patriarches and Prophets had before. The Old Testament and the New are the same for the substance of Salvation, though there be new Rites, and new Sacraments, and a clear explication. But in the second place, things may be new to us: As in Popery, when the reformed Divines first preached Justification by Faith, denied the merit of works, as also the Pope to be head of the Church: These were said to bring a new Gospel: but it was a slander, it was new only to men corrupted with errors, and living in ignorance, as the sun is new to a man that was blind, but hath received his sight.  
Thirdly, This building upon the foundation lieth in the powerful application of necessary truths, to the hearts and consciencies of men. For the Scripture that speaks generally, the Ministry that is to come particularly; that doth as Elisha, laid himself upon the Child mouth to mouth, and body to body, that so life might be procured. To do by particular application of what is spoken generally in the Word, this is the Ministry.  
Use of Instruction. That it is a fundamental miscarriage in Religion to affect any thing further than the Scripture and the Apostles have left to us: To expect such new things as cannot be built on this foundation. Oh, take heed of being weary of any point in Religion, because thou knowest it already! There is a sinful itching both in Preachers and Hearers, many times in these things: As they were weary of the Manna, because used to it. We are indeed to grow in knowledge and in light, both Persons and Churches are to grow in a reformation; yet they must grow within the same kind, as a Child groweth in the parts of mankind, he doth not degenerate into another nature.  
But let every man take heed, how he buildeth thereon.  
We are now come to the later part of this verse, which is Exhortatory, Let every man take heed, etc. By this he showeth, that it's a matter full of danger; his loss may be exceeding great: And then withal, a man had need use much diligence and circumspection, otherwise he may think ●he buildeth gold and silver, when indeed it is nothing but dross or lead.  
And when he saith, Every man] his meaning is only of Officers and Teachers, he doth not speak of private persons, though they also are to take heed they put no false or erroneous sense upon the Scripture; but he speaks of public Teachers, who by their calling and Offices are to build.  
Now the Object of this Exhortation is, To take heed what they build. To build after the foundation is laid, is the same with watering after planting. And it implieth a further continuation and illustration, explication and application, as also a clearer confirmation of that matter, which is already laid down by the Apostles. So that observe,  
The Ministers of God are greatly to take heed, 
Observe. Of Ministers building upon the foundation of Scripture by their preaching  that they preach no other thing, than what is already contained in the Scripture. Or  
It's a dangerous thing to put that sense and meaning on the word of God, which is not the true genuine sense of it.  
They are with much care, fear and trembling, to consider, how they build upon the Scriptures. And if Ministers are thus to take heed; then likewise all others, who read and search the Scriptures, are to take heed of presumptuous boldness, and irreverent ignorance in the perverting of it. The Scriptures are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Testament, or Will of Christ. Now as it's a dangerous thing, 
Gal. 3.15.  even by the Laws of a Land, to corrupt, forge or falsify a man's will: No less capital is it to the soul of a man, any ways to pervert the Doctrine of the Word of God, 2 Pet. 3.16. They that are unlearned wrest the Scriptures unto their own destruction. See here, a man may damn his soul by wresting and tormenting the Scripture, as it were upon a rack, to a contrary sense, than what it intended. Oecumenius on the place saith, It's as great a sin to pervert the writings of the Apostles, as it was to cut and mangle, or murder their bodies.  
To amplify this consider, There may be a twofold building or ADDITION to the Word of God, either Destructive and Corruptive, 
A twofold building upon the foundation.  such as wholly overthroweth the true meaning and sense of the holy Ghost. And this is a very dangerous sin. Or else Perfective and Explicative. Thus the New Testament was added to the Old, as a perfective addition, not corruptive; though it could not have been added, as Scripture, but that the Authors thereof had a divine infallibility. And now what the Ministers of God in their Ministerial labours do, it must be an addition explicative of the foundation, though it be not with divine infallibility. We see here, God thought it not enough to plant a people, but he will have in all ages men to water; not enough to lay a foundation, but he will always have builders, who are to build on this. For indeed we must not strain the Metaphor too far; Paul did not only lay the foundation, but did also build up all the necessary parts of the house also; only by this similitude he would show, That there must be always in the Church public persons, who by their Office are to build up people in faith and godliness; but they are not left to their own imaginations, to their own thoughts; They must dress every Sermon at the glass of the Word; they must preach as they read in Scripture.  

Both the words of Scripture and the sense of Scripture must be attended unto.  Secondly, The word of God, which containeth the foundation, that the Apostles have laid, may be either considered in respect of the words only, or in respect of the sense clothed with the words. Now indeed it's not the holy Scripture, but when both the sense and the words go together: if a man take the words only contrary to the sense, he abuseth it, and so promoteth the Heretics, and the Devil's interest, not God's glory. For the sense, that is the internal for me and life of all the words. So that it is not enough to allege the words of the Scripture: It's not enough to be able to say, The Scripture saith such words; but the true sense and meaning, that is the soul; the words are the body only; yet the words must be diligently attended unto, as that by which we come to find out the sense. The Devil brought Scripture, but he perverted it, applying it to an ill sense, and so all Heretics have alleged words, but not the true sense breathing in them.  

Why Ministers must take heed how they build upon the true foundation. 1. On God's part.  In the next place, Let us consider, Why we ought so to take heed, and that is to be manifest in many respects:  
First, From God himself, his glory and honour is greatly concerned herein. For when we come in his Name, and pretend his Word, and indeed it is our own; What is this but an high offence to God? God doth severely threaten those Prophets that broached their own thoughts, and preached the lies of their own imaginations, yet said, Thus saith the Lord. It's no dallying matter; it's a matter wherein much prayer, much humility, and many graces are to be exercised, lest we should highly dishonour God. Oh if this were written in men's hearts, they would be more tender and fearful in delivering their opinions, in saying, This is the sense, or that is the sense. For when thou sayest, This is the meaning of the holy Ghost, This is the truth of God, it behoveth thee again and again to consider, lest thou put thy lie, thy falsehood, thy sinful imagination on God.  
Secondly, On God's part, we are to take heed, Because he hath so severely threatened all those that add or detract to his Word. Any that shall alter these foundations, or change these bounds. If it be so heinous a matter among men to remove a landmark, and to confound such bounds, how much more here? That command, not to add or take away, is set home with a terrible threatening, Revel. 22.18. If any shall add, God shall add unto him the plagues that are in this book. Oh see then, what thou deliverest out of Scripture, as God's word, for the judgements of God are threatened to such as offend herein! And Prov. 30.6. Add not unto his words, lest he reprove thee. Thou challengest any adversary to confute thee, see here, God will confute thee, he will reprove thee, and thou be found a liar. Thou thinkest happily such and such an adversary will reprove thee, take heed God doth not become thy enemy for such an opinion. Oh than while we are preaching, and delivering our heavenly message to you; we are under a dreadful account; we are to pray, and fear, and consider lest God find us liars, and reprove us at last.  

2. On the people's part.  Secondly, On the people's part. Therefore we ought greatly to take heed. For,  
1. The word of God in the true sense of it, is the only food and nourishment of the soul. That only doth nourish and cause to grow. So that all those who build up any thing but Scripture-truths, they give poison to a people to live upon. How great a crime is it to poison any fountain, where all people fetch their water? And thus all they do: and if it be not poison, yet it's but chaff. What is chaff to the wheat? said the Prophet, Jer. 23.28. All corrupt errors, though not fundamental, are called hay and stubble. It behoveth us therefore to take heed what we do, that we give you not gall for honey, poison for food. The Apostle compareth all Ministers in himself to a tender nurse, 1 Thess. 2 now she is careful to give fit and convenient food to her child: Scripture-truths only can give nourishment.  
2. If we build not on this foundation, the preaching of the Word loseth those glorious and excellent effects for which it is appointed. You have many admirable properties of this; The word of God enlightens the mind, Psal. ●9. It sanctifieth the nature, Joh. 17. It is the power of God to salvation, 1 Cor. 1. It's the instrument by which we are begotten anew, Heb. 4.12. It's a two edged sword to enter into and discover all the secrets of the heart. Now alas, are the foolish and unwarrantable opinions and doctrines of men able to produce such gracious effects? No, God's word only is blessed to such great ends; and therefore it's good to consider, that our Saviour looking upon the people in his days, it's said, His bowels were moved within him, as sheep without a shep●erd, Mat. 9.36. They had the Priests, the Scribes and Pharisees then, who read the Scripture, and taught in the Synagogue every day, yet because they mingled their own sour leaven, they brought their chaff to the wheat, therefore he pitied them.  
3. On the people's part, we had need to take heed, Because they are more prone and ready to receive any corrupt sense, than the pure meaning of the Scripture. A natural man perceiveth not the things of God, they are foolishness to him, 1 Cor. 2.14. he hath enmity to them. Paul said, The Law was spiritual, but he was carnal, Rom. 7. No man naturally can love the Bible, in the true and heavenly sense of it, (no more than a malefactor can his Judge), for that condemneth sin, that convinceth of folly, that spareth not, that flattereth not. As the people of Israel could not endure the light on Moses his face, but they would have a veil on it: So neither are people able to receive the true and pure sense of the Scripture; it is too glorious, too spiritual, therefore they put a veil upon it. Hence you see how quickly errors and false doctrines, especially such which give licence to sin, get a multitude of disciples. Paul complained of this, when he said, They would suffer false teachers to abuse them, to oppress them, 2 Cor. 11.20. The Corinthians would endure false teachers, though they domineered over them, kept them in bondage, when yet they would not bear Paul's Ministry. And did not many willingly suffer the Egyptian thraldom in Popery, who would not endure the yoke of the Gospel? Thus Christ complained, If any man c●me in his own name, you will receive him, John 5.43.  
Lastly, On the Minister's part, it's necessary that he should take heed. For, 
3. On the Minister's part.   
1. He hath not a Magistery, but a Ministry committed to him. He may not be a Master to dictate and affirm what he pleaseth, but his Office is a Ministry, to deliver nothing but what he reads. Thus Paul, That which I have received of the Lord, I deliver unto you, 1 Cor. 11. If among men, Judges must not make new Laws, but are strictly bound up to the Laws made to their hands: Then much more are the Ministers of God bound up to their Rule, the Scripture; truth is committed to our charge, we must be sure to render that in kind, which was betrusted to us. And as Aristotle observeth, He that is unfaithful in any thing deposited with him, is worse than an open unjust, or unrighteous man, because he wrongs the good thoughts and opinion the other man had of him, he thought him faithful and honest, but he proveth not so. Now every Minister h●th the truths of God deposited (as it were) in his faithful custody.  
2. He is accountable for all the sin and error people run into through his neglect. If he indeed sound the trumpet, and warn the sinner, than he hath delivered his soul, and the blood of wand'ring sheep will never be required at his hand; if he hath used all means to keep them in the sheepfold, and they would not. It behoveth us therefore to take heed how we build, for herein we do not only endanger our own selus, but others. The blind lead the blind, saith our Saviour, and both fall in the ditch, Mat. 15.14. It was Luther's temptation he had sometimes on him, Q●id si tu d●●naris, etc. What if thou by thy doctrine are damned, and drawest many others to hell with thee? It's true indeed, the seduced are under a milder punishment than the seducers, yet they are not excused. Those that received the mark of the ●●●st in the hands and foreheads, though but followers, yet had not their name written in the book of life. This certainly should make every one take heed what he delivers; for should he be a snare to, or a murderer of other men's souls, the blood of the soul will cry more terribly, than the blood of the body.  
3. He must take heed, Because though a man do preach the substantials, and the necessary things of salvation purely, yet if he add or mix any corrupt opinions, though of a less nature, that man's salvation is very difficult: and that the Apostle driveth at in this place, If a man build gold and silver, that is, the precious fundamentals, and afterwards build hay and stubble, that is, frothy, unsound and unsavoury doctrine, though it doth not overthrow the fundamentals, that man shall be saved, yet so as by fire. I know it's a place about which much fire of contention hath been, but generally the most learned do agree, That it signifieth the difficulty of that man's salvation, he must go through many tribulations, look for many afflictions, which will be as fire to get his dross out. Oh do not then account such errors in judgement, so easily venial, yea almost innocent, as the Socinians saying blind men are to be pitied, not punished! The Scripture putteth a severer character upon them.  

Directions to Ministers and people, how to build aright upon the foundation.  In the next place, What is to be done both by people or Minister, that they may both build and be built on a sure foundation, that they may not take dross for gold?  
1. Be much in prayer. That is the key to open all mysteries locked up studying, praying, and temptations make a Divine, said Luther. Daniel was much in prayer about studying those seventy weeks, and God instructed him, revealing them to him.  
2. Prayer is not enough, There must be a holy and godly life. Thou wilt never understand Paul's sense, if thou hast not Paul's spirit, nor David's Psalms, if there be not such a spirit in thee, as was in David. He that doth my will, shall know whether the Doctrine be of God, or no, John 7.17.  
3. Neglect not those external means which are requisite to understand the sense of the author, as knowledge of the tongues, observation of the peculiar phrases. For whereas the matter is sometimes wholly new, and supernatural; so the words are not always used in the same sense, as humane Authors do. Comparing also the Context, is very useful, and parallel places, consulting also with the gifts and abilities of others. When Philip asked the Ethiopian, Understandest thou what thou readest? How can I (said he) unless I have a guide? Act. 8.31.  
Use of Admonition, to all who take upon them to give the sense and meaning of the word of God; let this Text be as a pillar of salt to season thee; it's a dangerous thing to wrest Scripture: Thou that puttest it upon the rack, God will put thy conscience upon the rack. Why dost thou so proudly, so arrogantly, so boldly meddle in this matter? The people of God are not to be kept in ignorance, that is a Popish principle; but yet they must learn with humility and self-denial, with the use of all means necessary. He must not be his own master, he that is so, ●ath a fool to his scholar, say the Rabbins, and yet this must not be so interpreted, but that he who brings truth may resist the whole world, as one Paphnutius did an whole Council.  
Use 2. That it's not enough to bring Scripture, to name many Texts, unless we find out also the true and proper sense. This makes for the honour and dignity of the Scripture, that all would fain authorise their tenants by that. It's no derogation to the Scripture, neither may it be called a nose of wax therefore, but it exalteth the Scripture the more.  
Use 3. Of Exhortation to you people, as we are to take heed what we deliver, so also what you receive, what you believe. It's a very hard thing to reconcile these two things, To give all the respect and obedience that is due and called for by God, to your spiritual guides and teachers; and yet to exercise your own faith and judgement likewise. He that doth not run into one of these extremes, either to neglect the Ministry, and to use his own eyes only, or else to put out them, and rest only upon the eye of his guide, is a wise and a solid man. Be thou careful to split upon neither of these rocks, but be wa●y what you receive, and how you believe.   

Verse 11. For other foundation can no man lay, then that is laid, which is Jesus Christ.  
THis Text is a Reason of that Caution delivered in the verse before, Every man must take heed how he buil●eth: Why? Because there is no other foundation but Christ. To set up any thing in Christ's stead, or to deliver any thing contrary unto Christ; this is here reproved. So that in the words, Christ is described; secondly, the Minister's duty about him declared.  
Christ is described: 1. By his proper Name Jesus, a Saviour of his people. 2. By his Office, Christ the Messiah, the anointed one. 3. Metaphorically, the foundation, sometimes Christ is called the foundation; and sometimes the corner stone; and all is to one sense, to show that he only supports the spiritual building, whether we mean the Church in general, or every soul in particular. Now, it's true, the Apostles Ephes. 2. and Rev. 21. are called the foundation also, but theirs is Fundamentum fundam●ntorum, as Austin; or fundamentum fundans, and fundamentum fundatum: The Apostles are only foundations that are built upon another foundation, viz. Christ. Or else the Apostles might be called a foundation, because of their Doctrine; in which sense Peter is called a rock: And Christ saith, he would build his Church on him, viz. upon that Doctrine confessed by him, Mat. 16.18. Though Cameron understandeth it of the person of Peter, yet not in the Popish sense, but because Peter was to be used as the first Person, who should preach the Gospel to the Gentiles: so that he is the rock of the Church, because on his preaching first was built, the declaration of the Gospel to the Gentiles: But this I affirm not. For, you see here, he is not only the foundation, but the solitary foundation; No other.  
Secondly, Their is the duty of the Minister, Any other can no man lay. Can none; that is, none ought. Illud possumus, quod jure possumus. Observe,  
That the Ministers of God ought to lay no other Foundation than Christ. 
Observe. Of preaching Jesus Christ as the foundation.   
They are to build their people upon no other rock. All is to refer to Christ: All threatenings, all Promises, all Commands, all Duties; they are to bring to Christ As every thing in the Temple was covered with gold, so Christ is to cover all things: To be in all things. But how is this to be unnderstood? We shall show how many ways Christ is to be preached as a Foundation, 
How many ways Christ is to be preached as a foundation.  and you the Hearers are to make use of him in that sense.  
First therefore, He is to be laid down as the only foundation, in respect of knowledge and instruction. We are to preach and set up him, as the great Prophet and Teacher of his Church. He calls himself the light that came into the world, Joh. 8.12. The Ministers, they are light, but as the Stars do lucere luce alienâ, with a borrowed light from the Sun; so neither do the Ministers of the Gospel enlighten any other way but by light from Christ. Hence he was prophesied of betimes, as the great Prophet whom God would raise up for his Church; and for this end he is so often called the Word, because he doth reveal unto us Gods will, and God from Heaven commanded all to hear him, Mat. 17.5. All the Prophets were the Prophets of Christ; all the Officers in the new Testament, are the Officers of Christ. So that we are to declare that all people, who expect Instruction, Reformation, and any profit by the Ministry, must not build on man, but Christ. And this is the chief scope here. No man may lay any other foundation: No man may set up any other Doctor or Teacher, viz. principal, but him; as is to be seen in the former Chapter. And that is the reason (say some) why Paul doth so often name Jesus Christ in that Chapter. And no marvel if he be the foundation, for none Teacheth as he, both objectively and subjectively. We all reveal the Object, and propound the Doctrine to your ears, though none did so objectively as he did; but subjectively none can teach as he: He giveth the understanding heart; he opens the eyes to see, and the ears to hear. Never therefore expect the powerful effect of the Ministry, unless thou build on Christ more than the parts of a man. The abilities of the man, these are but like Gehazi with the Prophet's staff, they will not raise the dead Child, unless Christ come himself. It's true, we must not set up a teaching of Christ, in opposition to the Ministry, as some did: They would have no Ministry at all, but expect to be taught by him; yet as we must necessarily use it, so it must be subordinate to Christ.  
Secondly, We must preach Christ the foundation of all strength and power, from whom we receive all ability to do any thing that is good. To lay freewill for a foundation; to preach up man's power, for Christ's power, will be found st●ustble and hay, if not worse, when the fiery trial shall come Thus Joh. 15. Without me ye can do nothing. O there he doth excellently show! As the branch, unless it be in the Vine, must wither, and can bring forth no fruit; so unless a man be in Christ, and abide in him, he is not able spiritually to live or move. And this is a necessary and excellent way of preaching Christ, when he is set up as the only fountain of all our spiritual abilities, when the humane strength of man is debased, and contemned; yea, discovered to be not only impotent, but abominable and contrary unto God. Hence Christ is compared to the Olive-tree, from whence we have all our fatness, Rom. 11. And he calls himself the life and the way, Joh. 11.25. The way, that is a Prophet: The life, that is a foundation of all spiritual strength. Now in Popery, when there was so much advancing of freewill, and magnifying the merit and worth of the good works we did, Christ was much obscured. Therefore ●e are not only to exhort you to pray, to repent, to reform, but to preach Christ as him by whom you must have power to do those things. People generally make little, or no use of Christ in this respect, when yet thou needest him all the day long. I can do all things, through Christ that strengthens me, Phil. 4.13.  
Thirdly, Christ is preached as a foundation, when he is exalted in our Ministry, to be the head of the Church, and he that governeth all things. The head is for direction and government, and also for lively influence and nourishment. And thus Christ is 1 Col. 1. to the 15. What divine and admirable exaltations are there of Christ, setting him up above all things, and making him the head of the Church, which is his body? Oh, the preaching of Christ's Head-ship and supremacy is of great consequence! There had never been such bold presumption, to be an universal head in the Church; never such tyrannical government therein; never such Angel-worship, and invocation of Saints, and a thousand of those derrogatory Doctrines, had Christ been exalted as Head. Paul saith, They brought in worship of Angels, because they held not the Head, Col. 3.19 And that blasphemous Doctrine, of making the Pope an head of the Church, though they would extenuate it, by calling him a ministerial head, is a gross invasion of Christ's right. Though Christ thought it no robbery to be equal with God, yet the Pope ought to think it robbery to be equal with Christ. Who then can excuse Bellarmine from blasphemy, who is not afraid to apply that promse of Esay, Behold I lay in Zion a foundation stone, to the Pope, though secondarily? Look we then, that are Ministers, and you that are people, To keep this Doctrine pure. Christ is the head of the Church: All direction and government must be from him: All vivifical influence into the Churches is by his spirit. So that as the body cannot live or move without the soul, so neither can the Churches of Christ spiritually move, without life received from him. The Scripture doth often delight to use this similitude.  
Fourthly, Christ is to be set up the only foundation, in respect of mediation and intercession with God. We can have no approach to God without him, because of the great gulf sin hath raised between him and us. He is a consuming fire, and we are stubble, without Christ. Concerning Deus Absolutus, as Luther would say, The soul of a man may not think of him without horror, or despair; but as he is Deus relatus, related to us in Christ. And this is (indeed) the primary, and the most noble setting up of Christ as the foundation, when we again and again instruct you of what distance and contrariety there is between God and a sinner; and that only by his mediation there can be an agreement. There is one Mediator, (saith the Apostle) 1 Tim. 2.5. No man may, can, dare, to draw nigh to God, or think of him, without this Mediator. Oh, but how practically ignorant are people of Christ herein! They do not go to God in Christ's Name: They do not desire, by Faith to bring Christ (as it were) into God's presence, that he may behold us in him; that we may be jacob's in our eldest Brothers clothes. As Joah bid the Messenger tell David, when his anger should rise, because they had the worse in battle, that Vriah is slain; and this quieted David. So it's here: When the wrath of God shall be ready to arise against thee, Why hast thou broken this Command? Why hast thou trasgressed this Law? Then say, Christ was killed: Christ was the Lamb slain. And this will appease the wrath of God. Rev. 10.1. Christ is there described with a rainbow upon his head, very fitly. As God said, He would not drown the world any more, but look upon the rainbow, and remember that Covenant of mercy: So it's here; God will not damn the poor sinner repenting and believing, but he will remember this rainbow; he will look on Christ. Now this preaching of Christ, hath been wonderfully obscured in setting up other Mediators, other Intercessors; so that Christ was seldom spoken of, but the Virgin Mary, St Francis, and others. And this very point was the first occasion of coming out of Popery, The obscuring of Christ's Mediatorship. They equalised St Francis to Christ: They (indeed) said, the way to Heaven was by Christ, but it was easier by Saint Francis. So that if you look upon the Doctrine of other Mediators, about the Virgin Mary; about their Canonised Saints; about Images; about Indulgences Oh, the black clouds that were drawn over that glorious Sun of righteousness! Let then Ministers and people keep to this; look to this: For without it, all the marrow of Religion is lost. Only by Christ his mediation with God. God is an enemy to me, and I to God. And for this end were all those Sacrifices appointed in the old administration, to show, that by Christ was all reconcilement and atonement. Do not thou then think thy tears must do that, which belongs to Christ's blood. Thy tears, thy humiliation, thy broken heart for sin, is indeed necessary; but to think by these to have a mediation with God, is to build another foundation then what the Apostles laid. And truly, if sin be rightly considered, in the infinite aggravation of it, we we must quickly yield, none but who is an infinite person, can be our Mediator.  
Fifthly, From this floweth another necessary way of preaching Christ a foundation, viz. Of acceptation of our persons and duties. Our Justification is built only on him, and all the sweet savour that our duties have, is through him. Thus Paul doth frequently make Christ the P●llar and foundation of all his boldness and acceptance of grace through him. Eph. 3.12. In whom we have boldness and free access. We cannot inherit or obtain a blessing, unless we come in our elder Brother's clothes, as was even now said before. He is made unto us wisdom, righteousness, and sactification; yea, we are made the righteousness of God through him, 2 Cor. 4. ult. Which expression first used by Ambrose, but found in Cal●in by Pigh●u●, was a means to bring him off to imputed righteousness. And Paul throweth away all his own works as d●●g, in comparison of the righteousness through faith in Christ, Phil. 3. Thi● i● a special foundation; few are acquainted with this Gospel foundation. The● build on their works, on their duties; they rest on them as a foundation, nor making Christ all in all. He is the Altar from whom the incense of the Prayers of the Saints is accepted. As Jacob said, Let not me see your face, unless you bring Benjamin. Thus God saith, Pray not, but in the name of Christ: Give not thanks, but through Christ. What a Mystery was this to the seduced Belivers, even in the Apostles times? The Epistle of the Romans, and especially to the Galathians, is wholly to settle this foundation: That it was not the righteousness of the Law i● their own persons, or ●f works they were to seek after, but a righteousness of Faith through Christ. Yet where is the Christian to spiritual, so Gospelized, as to go out of all his duties, resting on Christ only? He is diligent and careful in the use of them, but leaneth on Christ only. We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus only, Phil. 3.3.  
Sixthly, Christ is to be preached as the foundation of all fullness, for all our necessities and spiritual wants. The people of God, they sit dejected through the●r nakedness and poverty. Oh, they would have better hearts, more fruitful lives! and they complain and complain, but they do not make use of Christ's fullness, for all their wants. He is the fountain, their streams are to be replenished by him. Of his fullness, we all receive grace for grace, Joh. 1.16 That is, abundance of grace, as some; or grace, answering the grace in Christ. And Col. 1. It pleased God, that in him should all fullness dwell. So that the soul cannot be cast into such straits, as not to know where to be supplied. There is the fullness of the fountain, and therefore the vessel may well be filled: This is the fullness in the Head, therefore the members may thrive and flourish It's a sad thing to consider how unacquainted even the godly are in this point. They do not improve Christ: They do not go to his fullness. As the Mother's breasts are filled for the Child, and it's an ease to the Mother to have the Child to suck them: Thus Christ received the fullness of grace, as an Head for us, and by Faith we sucking of it, do exceedingly please and honour Christ.  
Use of Instruction. What it is to preach Christ, even to set him up in all this glorious fullness; To represent him in all these Offices and Perfections for us. It's true (indeed) there are few people that can prise him, that can see the glory of these Properties. They admire nothing but the pleasure of si●ne, and the glory of the world. Therefore our work is not so often to set forth the beauty of Christ, as the foulness of sin, and the torments of Hell. We like John P●p●ist, are to prepare a people for Christ; to cast down high mountains; to wound and break the heart of sinners; to take them off from all false foundations. The ignorance, stubbornness, and stupidity of most hearers, do call for the two-edged sword to wound and cut, not for balm and oil to be poured in their wounds. But yet certainly, this is our main work, to preach Christ in this his heavenly glory. Although, to speak properly, (as is to be showed in time) to preach Christ, is to preach also all the duties, all the threatenings, all the Commands Christ required. To preach Repentance, is to preach Christ; but we take it most strictly in this place. Oh then, that our Auditories were such, to whom Christ in all his glory might be displayed; such as we might have into this Wine-celler every day; such as might be invited to this Banquet, and heavenly Feast that the Gospel hath provided. A people that know the the need of Christ; that desire and thirst after Christ: That say with the Church, I will hold him, and will not let him go. Bernard did not like to read Tully's Works in all his eloquence, because he did not find Christ there. How shouldst thou in all prayers, duties, conference, still desire to enjoy Christ? Saying with the Church, I am sick of love.  
The Ministers of the Gospel are to lay no other foundation but Christ Jesus. If ye are branches, he is the Vine: If ye are the body, he is the Head: If ye the building, he the Foundation. He is the Rock, He is the Root. Heb. 1.3. He upholdeth all things by the Word of his power in Creation, much more in Redemption.  
Two or three Particulars more we are to instance in, by which it may appear in what Christ is laid a foundation. And  
Seventhly, He is to be preached as the Fountain of all the happiness, joy, and spiritual content the godly hearer can have. We are to preach Christ as the centre in whom all the lines of your hope, love, and desire are to meet. Thus Paul himself, I determined to know nothing but Christ crucified, 1 Cor. 2.2. The Greek words are comparative, Christ crucified rather than any thing else. There is no Doctrine, no Opinion; there is no outward or earthly advantage that I desire to know, but Christ. And in many other places, you have Paul despising and renouncing all privileges: To be a Jew, was nothing; Circumcision, was nothing: To be an Apostle, to be a pure Roman; all these were nothing with Paul, in respect of the excellency of the knowledge of Christ. Therefore it is, that Christ is compared to our King, to our Husband, to our Head; because all our affections, desires, and inclinations, should be towards him. And this is so necessary a foundation, that no man can be Christ's Disciple, that doth not attain to this; that doth not hate Father, and Mother, and Children, for his sake. Oh then, consider, Where is thy joy, thy love? Upon whom is thy heart set? If it be on any thing but Christ, thou errest in the Foundation. Oh, but how hard a thing is it, thus to Disciple our Auditors! Some have the world for Christ, some their lust for Christ; and thus instead of building gold and precious Stones, they build dung and silth.  
Eighthly, Christ is to be preached as the person with whom we are to close in all Ordinances. We are to look for Christ, and enjoy him in every Prayer, in every Ordinance. Any duty without Christ, is like the body without the soul; the shadow without the substance. Truly (saith the Apostle) our Communion and fellowship is with the Father, and his Son Jesus Christ, 1 Joh. 1.3. Thus Christ is said to come to us, and sup with us: By which phrases is employed, that the heart of a man should not rest in any duty, and stay there, but go to Christ in it. As they that looked for Christ's body, were not content to see the linen where his body lay, but did still seek after him: It was not enough for the Church to be in the Garden where the Spices and Flowers did smell, unless she found her Beloved there. And thus it's not enough to come to any duty, to pray, to hear, to draw nigh in any Ordinance, unless we meet with Christ himself. But to whom are these things known? Is it not with us as with little Children, they can take a Book, they look on it, turn over the leaves, but know not any of the sense of it? Thus it is with many people, they come to pray, to hear, to the Ordinances; but to speak of Christ enjoyed by them, to have spiritual Communion with Christ in them, is such spiritual sense, they understand not. That was the great sin of the Jews, they rested in the Ordinances and duties of the Law, and never looked out to Christ: And against this the Apostle doth so vehemently dispute. And thus we do with Ordinances of the Gospel, people generally rest in the external performance of them, and not on Christ in them; a● if the Wise should be content with the Picture of her Husband, not caring for the Husband himself. The preaching of Christ as a foundation in this respect, ●s of such practical necessity, that all true godliness lieth in this. The Apostle speaking the quintessence of all godliness saith, We are the Circumcision, who have no confidence in the flesh, but rejoice in Christ Jesus, Phil. 3.3. This is praying; this is hearing; this is the true performance of any religious duty, when we have no confidence in them, but rejoice in Christ Jesus only.  
Lastly, We are to preach Christ, not only as the foundation of our approaches to God, but of all Gods gracious actions and visitations to us. We are not only to come to God in Christ's name, but to expect that God will come to us through Christ. God is in Christ, reconciling the world to himself, 2 Cor. 1.19. We are justified in Christ, and saved in Christ. All Gods gracious actions vouchsafed to us, are founded upon Christ as the meritorious cause of them. It's rue the indeed, predestination, though it be in Christ, for the accomplishment of all our spiritual mercies, yet it was not for Christ. This the Orthodox do well maintain by Scripture, that Gods predestinating of us in the Original of it, is wholly from the sovereign power, and good counsel of God; yea, that Christ himself is the effect of Predestination, from that good pleasure of his, he gave his Son for us. But then all the effects of Predestination, Justification, Adoption, Remission, Sanctification, Salvation, these all are bestowed for Christ's sake. They cost blood, even the blood of his only Son, ere we could be partakers of them. Thus Christ joineth Heaven and Earth together; makes a Reconciliation between a provoked God and a sinful sinner. And this the Apostle considers, when ●e saith, That by him all things are reconciled in Heaven and in Earth, Col▪ 1.20. Thus you see, Christ is a Fountain always running: We Ministers, and you people, may always draw out there, and yet the Fountain be never dry. He is like those waters of Ezekiel, that arise higher and higher: In these an Elephant may swim. We may still discover more excellency, more fullness in him. The Queen of Sheba had no spirit to see Solomon in all his glory; but behold a greater than Solomon here.  

Reason's why Ministers are to lay no other foundation but Christ.  In the next place, let us consider the Reasons why we Ministers are to lay no other foundation but Christ: To make him all in all.  
First, It's the main end and scope of the Scriptures only to exalt Christ, and the end of the Ministry should be the same with the end of the Scripture. All the Prophets before Christ, they witnessed of the Messiah; still they comforted the people with promises of his coming. Abraham, though so long before Christ's Incarnation, yet it's said, He saw Christ's day, and rejoiced, Joh. 8.56. All those Sacrifices which were immediately ●t the beginning of the world did look to Christ, they typified him. Noah offered a Sacrifice, and God did smell a sweet savour of rest, Gen. 8. ●1. Alas, Could the material Sacrifice do that? God careth not for the Rams and Bullocks upon the hills, it smells there offensive; but it was because of Christ. Burnt Offerings and Sacrifices thou wouldst not have, than said I, Lord I come, Heb▪ 10.9. All those Rams, those Bullocks, those Goats, they all did typify a Christ. The people that then lived, ought not to think, that pardon of sin could be had by shedding of their blood. Especially, the Covenant of grace that God made with Abraham, and renewed so many times, did relate to Christ, the seed in whom all Nations were to be made blessed. And it's good to consider how, when the Church was in any great extremity, the Prophets would then comfort it about Christ. Isa. 9 To us a Son is born. And Isaiah 53. he doth as plainly prophesy Christ's sufferings, as the Evangelists relate it; insomuch, that some have called Isaiah the fifth Evangelist. And the Prophet Micha, He shall be our peace, when the Assyrian shall come into our land, Mich. 5.5. Thus than you see, that all the Old Testament doth wholly tend to magnify Christ; and as for the New Testament, that is wholly spent, either in relating the History, or the gracious Effects of Christ; condemning all Doctrines and Opinions that would set up any thing in Christ's room.  
Secondly, As the Scripture, so God's great purpose and counsel from all eternity, was, to set up Christ, and to have him glorified. Therefore would God take such a way, as that by his Son all mercy should be obtained, that so all honour, glory, and praise, might be for ever given to him. Hence it is, that we read of God the Father sometimes appearing in a glorious manner, and owning of him. This is my beloved Son, in whom I am well pleased, viz. with man kind, (Mat. 3.17.) hear him. It's disputed among Divines, whether there could be any other way for our Redemption and Salvation, but by him; but who can tell, what God absolutely may do, or not do? To be sure, God hath determined on this way, as that wherein the glory of the Father, and of the Son, may be more magnified. If then God was pleased to have all glory given to Christ, and to have him set up in all things, it's a great Reason we should honour him, whom God would have us honour.  
Thirdly, We must preach Christ the foundation, because in him there is such a Treasure of the riches of God's Grace, and God's Love; that the Angels, they were never satisfied with this point. How greatly the Angels were affected when Christ came into the world, there Hymn signifieth: As also how speedy they were to be Evangelists, to bring glad tidings of a Christ. Glory be to God on high, in earth peace, and good will to men, Luke 2.14. This Song is the foundation of all Religion and Comfort. Yea, The Angels (saith Peter, 1 Pet. 1.12.) desire to search into this Mystery: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stoop down, as they did to look into the Sepulchre, or as men do to behold themselves in a Glass. If therefore the Angels, such pure and heavenly substances, be so affected with this way and Doctrine of Christ, how much more we? For we need him more than they. Some Divines indeed, say, The Angels needed Christ to confirm them: And in this sense, he is their Head; but a Mediator of an atonement, he was not unto them as he is to us. Consider that place, Ephes. 3.10. By the Church and the Ministry thereof, the manifold wisdom and riches of God's grace in Christ, are made known. So that the very Angels are glad to hear, and know this Doctrine about Christ.  
Fourthly, Therefore are we to exalt Christ in our Ministry, to lay him the foundation, because in Heaven, though Christ will then lay down the exercise of his Mediatory Kingdom, yet the glory and honour must be given unto him for ever. The Saints in Heaven, will for ever acknowledge the glory, the happiness, the blessedness they have to be by Christ. Is it not necessary therefore to instruct you in that work, which we are to do to all eternity? Christ is not to be laid aside in Heaven. His blood, his sufferings, his atonement will never be forgotten: For, only by Christ, is their such a place as an Heaven; only by him is salvation possible. Why then should not that truth fill our mouths and our hearts here, which will possess our souls to all eternity?  
Fifthly, The necessity of preaching Christ the foundation, ariseth from the ignorance of people, who do grossly err about Christ, both Doctrinally and Practically.  
Doctrinally: For though Christ be in every man's mouth, yet few have knowledge of his Person and his Offices. Though they be called Christians from Christ, yet they can give no good account of their knowledge of him. And if this be eternal life to know Jesus Christ, John 17.2. certainly the gross and notorious ignorance in many, proclaimeth them far off from the Kingdom of Heaven. How canst thou hope in Christ, and believe in Christ, who knowest not what Christ was, and for what end he came into the world?  
And then Practically many are ignorant of him. They feel not the necessity of him as a Physician, as a Mediator: They perceive not at what a distance sin hath cast them from all hopes: They feel not the arrows of the Almighty darted into them: They feel no l●ad or burden of sin upon them, and therefore the Name and Office of Christ, is not welcome to them.  
Sixthly, The necessity appeareth, because of the subtlety and enmity of Satan; who hath continually set himself against Christ and his Church. I hat as at the first ingress into Christ's Ministry, he violently assaulted him, and never left opposing his person, so ever since he hath laboured to obscure Christ, and traduce his way. In the first age of the Church, than he set against the Person of Christ: Hence came up those many Heretics, some denying he was God, saying, He was only man; Others, Only God, and not a man, but in the appearance of a man. Some confounded his Natures, some multiplied his Personality; so that all the subtle power of the Devil, was, to overthrow the Person of Christ. But in this latter age, he set against the Offices of Christ. And thus in Popery (though Socinians revive those old blasphemies) his Priestly Office, his Prophetical, his Kingly; all those were quite darkened by their Mass and Indulgences: and many such abominable derogations from Christ.  
Seventhly, We have the more need to exalt Christ, because there is proneness in every man to trust in his own works; To rest upon his own righteousness; To advance and set up nature. Now, so much as these are exalted, so much is Christ debased. We see our own natures in the Jews, though it was in those glorious times, wherein Christ, and the Apostles manifested themselves, yet men did still seek to be justified by the works they had done: Their endeavour was to establish their own righteousness, though that, like Dagon before the Ark, did fall to the ground before Christ; and truly, such were greater enemies to Christ, more than profane Publicans and sinners. So that the Scripture preaching of Christ, will drive men out of their civil righteousness, out of their formality, and confidence in themselves, which is the strongest hold that the Ministry hath to batter. We may sooner dissolve those gross acts of wickedness, then remove this mountain of self-righteousness. Yet, if Christ's Righteousness, his worth be all, why wilt thou be a Christ to thyself?  
Use of Instruction. What matter of woe and lamentation it is, to see so few build upon this foundation? Some put their trust in riches, in chariots and horses; some in the works they do; and thus Christ, whom God designed to be all over glorious, is not glorified by us. Examine yourselves in this one thing among others, Is Christ the bottom and foundation of all thy love, joy, and delight? Art thou affected with him in a spiritual manner, as the Church is? Is he the chiefest of ten thousands? Do men of the world come and ask thee, What is thy beloved more than others? What is there in Christ, more than any thing else? Canst thou say, as Aristotle to him who asked why such colours refresh sight, It was a blind man's question? So, this is a natural man's, an earthly man's question. It's a sign thou never didst taste of his goodness, of his power: It's a sign thou hast not eaten of his Honeycombs, or wert fed on his spiritual dainties, that dost make such questions. Never lay claim to Christ, if Father, Mother, Riches, Honours, and thy own life be dearer to thee then Christ is.  
For no other foundation can any man lay, but Christ Jesus.  
In how many particulars Christ is to be preached as a foundation, and the reasons thereof, you have heard. I shall now remove some Objections, that so the truth may be more cleared, and then give you the Properties and Encouragements or Privileges those people have, who are built on Christ this foundation. And  
First, It may be objected, How can Christ only be preached as a foundation? 
Object.  For is not the Doctrine about a God, that there is a God, and but one God; Is not this a foundation? Doth not the Apostle say, He that would come to God, must believe that he is, and a rewarder of those that seek him? So that this foundation must be laid, as well as about Christ. And it's made eternal life, to know God the Father, the only true God, as well as Christ, John 17.12. Where the object of our faith, that is fundamental, is divided into that of God, and of Christ, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus also the Doctrine of the Trinity, That there are three, and these one God, is a foundation, because we are baptised into the Name of these three, and the knowledge of them must needs be fundamental.  
To answer this. When we say, Christ is to be laid as the only foundation, 
Answ.  that is exclusive of all humane foundations, it doth not exclude God the Father, or God the holy Ghost, but includes them rather. So then, we are not to preach Jesus Christ, as the foundation of all our comfort, peace and salvation, as that God the Father, and the holy Ghost are to be shut out of this. No, they had all their appropriated working in this great Redemption of mankind. And therefore as in those places, where God the Father is said to be the only God, and one God, that is not exclusive of the other persons, but of made and feigned gods, of Idols made gods by men: So it's here, Christ Jesus is preached as the foundation, yet God the Father, and the holy Ghost, have their peculiar workings also, though only the second Person is the Mediator.  
And therefore secondly, Christ Jesus cannot be preached as the foundation, unless the Doctrine of God the Father, and the holy Ghost be also made known. Hence are those expressions, He that knoweth the Son, knoweth the Father also. And, He that denieth the Son, denieth the Father; And he that honoureth the Son, honoureth the Father, John 8.19. John 5.23. The Doctrine of Christ as Mediator, cannot be laid down without the Doctrine of God the Father, giving his Son to be thus a Mediator for us, and the Spirit of God, as applying, working, and sealing all those benefits, that Christ hath purchased. Hence Christ doth often acknowledge the Father in that work he came to do for mankind. So that Christ Jesus is the foundation; but there may be a more explicit revealing of what is necessarily implied in this foundation.  
A second Objection is, Is Christ only to be preached as the foundation? 
Object.  And are people to be built upon him? Then what need Ministers preach of any thing else but Christ? What need they preach of faith and repentance? Especially, Why should they preach of the threatenings, and the curse of the Law, of the torments of Hell? Doth it become the Ministers of the Gospel to be sons of thunder? Have they any work to do, but to offer Christ to every one? Every Sermon, should it not be an Ho to every one that is thirsty, naked, or miserable, that is burdened and laden to come to Christ?  
Thus indeed some have run into extremity, 
Answ.  and thought Christ was not preached, because he is not always proffered as a Saviour to sinners, but the Law and Duties, and Hell torments are preached. Now to this we say many things:  
First, When the Ministers of God preach duties, the work of repentance, or mortification; they preach them not as foundations, They do not lay them in Christ's room, and therefore they do not cross this Text. Doth not this Paul, who is so careful to lay no other foundation but Christ, diligently exhort in other places to avoid sin, to live in the fervent practice of holy duties? Who is more zealous in this way than Paul? Paul to these very Corinthians, hath many severe admonitions, to make them humble and sorrowful for their sins, yet he did not lay another foundation, because these are preached only as the way whereby Christ may be obtained. We do not then transgress this Text, when we preach repentance to the sinner, humility to the proud man, heavenly-mindedness to the earthly man, righteousnnesse to the unjust man, chastity to the unclean man. We do not forget our Office, we do not run from our Text, because we preach them not as a foundation. Indeed if any preach them so as to rest on them, to put confidence in them, this man layeth another foundation; but so do not the Orthodox, we preach Christ the meritorious cause, duties are the way, not the cause. And although Christ be said to be in a different sense the way, yet duties are the way, Christ is the way effectively and meritorious; but so are not duties.  
Secondly, Though the Ministers are to lay no other foundation, yet they are to build upon this; they must enlarge themselves in the explication of this foundation. They must not build hay or stubble, but gold and precious stone: So that we are not only to lay the foundation, but to add all other things that may make us a comely building upon Christ.  
Thirdly, To preach Christ, is not only to preach Christ as the Object matter, but all the things Christ would have us to preach. That is to be observed, we preach Christ when we preach all those things he hath commanded, as well as when he is the subject matter of our Sermons. When Paul about the Lords Supper said, I delivered unto you, that also which I received of the Lord Christ. Here he preached Christ, as well as when he said, This is a faithful saying, Christ came into the world to save sinners. So that here may be a great mistake, thou thinkest Christ is never preached, but when he is named, when he is the matter of the Doctrine and Use: Yet, when we preach the whole counsel of God, and deliver what ever he hath commanded us to reveal to our people, than we preach Christ. Thus the Apostles in their voyages and journeys where they went, are said to preach Christ; and in those Sermons, they did not only preach Jesus to be the Messias, but also commanded all other duties of faith, repentance, love, as the Auditories did require.  
Fourthly, We are to preach duties, but in reference to Christ. Take any particular grace, that the Ministers of the Gospel provoke men to; this cannot be done without bringing the soul to Christ; and therefore though the Ministers of the Gospel do not in every Sermon name it, yet it is to be supposed: As for example, take repentance; we say, every ungodly sinner, unless he repent, unless sin be a burden, an heavy bitterness to him, and he fully forsake it, he must necessarily perish. Now many ways Christ is concerned in this. For,  
1. He cannot repent and be humbled for sin, unless Christ give him strength. Without me ye can do nothing. The branch separated from the tree hath no moisture, no juice in it, John 15. Thus a man without Christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hard heart, a withered heart, an heart without any moisture, any softness, so then Christ is here implied.  
2. Repentance cannot be Evangelical and filial, without God's love in Christ. Judas did repent, the Scripture calls it so, but because there was only gall in it, and no honey, only horror and terrors, and no faith to allay those waves; Therefore his very repenting and despairing was a grievous sin. So then to preach such a repentance as driveth from God, filleth the heart with cursed horrors, and hated of God, and thereby to run to hills and mountains to cover us from God: Or to put a man upon such penal and afflicting labours to the flesh, that may satisfy and appease God: This is to bid men bring wild and sour grapes for sweet: This is to preach from Christ, not to preach Christ. But repentance truly preached is to have our sorrow for sin, accompanied with faith in the promises, and a resting upon that blood of Christ. Thus as it is in repentance, so in every grace. When we preach it, we preach Christ, because by him we only have ability to do it, and through him only have acceptation, and as we said, though the Ministers in every exhortation do not thus name Christ, yet this is to be supposed.  
Lastly, We do not transgress this Text, no not when we preach the Law, the threatenings, the torments of hell, because these are to drive us out of ourselves, to make us see our own poverty and wickedness, that so Christ may be the more welcome. Christ himself, though sometimes he calls the heavy loaden to him in a meek way; yet when he hath to do with such as trusted in their own righteousness, and found no need of his Mediatorship, he calls them Hypocrites, he bids a woe to them, he threatens them with hell. And Paul tells you in his own experience, he had never come to prize Christ, to esteem him, had not the Law discovered sin to be out of measure sinful; then he died, than he was undone, then, Oh miserable man that I am, who shall deliver me? What shall I do? And thus Peter converted three thousand by conviction of a particular sin they had committed, viz. the murder of Christ, and the aggravation of it, and this pricked them at heart. And so Paul being called to preach of faith in Christ to Felix, he presently preacheth about righteousness and temperance, because Felix lived in the two contrary vices; and also of the Judgement to come. Thus he would have brought Felix to the esteem of Christ. So that to preach the Law in the purity of it, in the cursing nature of it; to preach hell, and the eternal torments thereof, is necessary, because this is to make way for Christ. This is to put iron in the fire, that so being softened, it may be put into any fashion.  
Thus we have removed the Objections, and showed you, That though other things are to be preached besides Christ, yet reductively all things are brought to him at last. They are but as the rivers that come from the Sea, and empty themselves therein.  
I shall conclude thi● Text, with showing you, 
The great advantages which those people have, who are built on Christ.  The great advantages that people have who are built on Christ.  
First, They are a sound steadfast people, not carried away as the chaff, and straw is with every wind of Doctrine, Heb. 13. Jesus Christ the same yesterday, and for ever; and then followeth, Be not carried about with divers and strange Doctrines. The Connexion is thus made by some, The truth of Christ, the Doctrine of Christ is still the same. And therefore do you retain the same steadfast faith. Oh when men are not built on Christ's Doctrine, but their own opinions, their own conceits, they have Reubens curse, Unstable like water! Col 2. They that fell to the worshipping of Angels and Saints did not hold the head; Look then to what thy faith, thy soul is bottomed upon, whether Christ be thy teacher, or thou be thy own teacher. Now this steadfastness and immovableness of those that are founded on Christ, appeareth in their resisting of the violence of persecution, and the subtlety of heresies. In the one, the Devil is a roaring Lion: In the other, he is a glistering, sliding Serpent. The one is like the violent wind to the traveller, that by force would pull off his garments: The other like the hot Sunne-beams, that by degrees maketh him throw them away. Oh this is excellent comfort, in the winnowing to be found wheat and not chaff; in the fire to be gold, and not dross! God you hear in this Text, will have a fire, to try all men's doctrines, and if it be stubble and hay, it will quickly be consumed. My sheep hear my voice, and a stranger they will not hear, or follow, John 10.5.  
Secondly, A people built on Christ, will not be formal and customary in religious duties, resting upon the performance of them, but carried out to Christ himself. Oh who can bewail this enough! How are all duties of Religion, but as the picture without a substance, as a body without the soul? They pray, and hear, and hear, and pray, but close not with Christ in these things. Thus as Rehoboam for the golden vessels that were in the Temple, put in materials of brass. So whereas the people of God in their spirituality, fervency and heavenly mindedness had their hearts up to Christ; Now they think all is done with the external labour of the lips, or bowing of the body. We may say to you thus affected in your duties, as they that were looking for Christ in the Sepulchre, He is risen, he is not here. As false teachers, that brought in the works of the Law, and the duties of the Law, did put these in stead of a Christ; so do Christians make their Duties, their Ordinances, their Performances a very Idol-Christ to save them, but those that are built on Christ know better.  
Thirdly, Those that are settled and founded on Christ, they have spiritual strength, and holy vigour communicated to them in the ways of godliness. For though Christ be here called a foundation, and that giveth only support, yet in other places he is the root of the Vine; the Head, which denotes more than a mere foundation, viz not only supporting, but conveying all grace, and lively nourishment to the godly heart, whereby they grow up and increase to more degrees of holiness. Now this is a woeful spectacle to see a people the same, both for knowledge and life, they were many years ago; no more understanding in heavenly things, no more growth in faith, in zeal, in communion with God. Even as the picture on the wall that is still the same, not one cubit is ever made to the stature thereof.  
Lastly, Those that are built on Christ, receive of the Spirit of Christ, in all the works of it. A spirit making thee pray with groans unutterable, a convincing, a sanctifying spirit, or sealing and assuring spirit. An auditory destitute of God's Spirit, is like a Golgotha, a place of dead men's skulls, or rather dead hearts: They savour no spirival duty, privilege, or motive. The Corinthians are said to have Christ amongst them, because they had the Spirit of God in the gifts and operations thereof.  
Use of Instruction. What manner of persons ye ought to be; such who have a sure, and a good foundation both for faith and godliness. Look to what bottom you stand upon. The reason given, why storms and tempests could not beat down that house is, Because it was built upon a Rock▪ Mat. 7.25. Especially try yourselves by those foregoing properties, do you under all temptations of troubles or errors stand like the rock in the midst of the waves, whereas Christ said, We must leave father, and wife, and children, and houses, and life to follow Christ? Do ye not leave Christ to follow these? Are you like the green leaves in the river? The Locusts did not eat or consume, and not the dried ones prepared for any falling off? Do ye show the efficacy and lively power of Christ in yourselves? Oh if ye were branches in him, how could such ignorance and profaneness be in many men's lives? Eph. 4. The Apostle speaketh of knowing the truth as it is in Jesus; How is that? When the truths we believe make us put off the Old-man, and put on the new, when they are like coals of fire in your breast; but the impiety and formality of most people proclaim they have not this foundation.   

Verse 12. Now if any man build on this foundation gold, silver, precious stones, wood, hay, stubble, etc.  
THis verse containeth a distinction of builders upon the foundation, and they are of two sorts:  

1. Such who build gold, silver, precious stones.  
2. Who build wood, hay, stubble.   
Now these are allegorical expressions, and you may ask, What is the plain meaning of them?  
Some therefore of the Ancients understood by gold and precious stones, godly and holy works: And by hay or stubble, evil and wicked works: or, as Austin, inordinate affections and desires to earthly things, preferring them before Christ. It is true, the same Author calleth this Text, Vnus è difficilimis locis, one of those most difficult places, to which the Apostle Peter relateth. But this his interpretation cannot be the meaning here, partly because the Apostle saith, Those that build hay and stubble shall be saved, though by fire, whereas those that live in wickedness and inordinate love of the world, cannot be saved under any notion whatsoever; And partly, because the Apostle restraineth his matter to those that are builders, and they are Doctors and Teachers, not to all believers.  
Secondly, Some by gold and precious stones, understand the pure and solid preaching of the Word; and by hay and stubble, curious light, and vain affectation of humane eloquence. And indeed this is part of the Apostles meaning, as appeareth by the sharp reproof of those Teachers for their carnal, humane wisdom. But  
Thirdly, That which is chiefly the meaning is, the matter they preach; Gold and silver is the pure and sincere Doctrine, that is agreeing with the foundation. Hay and stubble are corrupt and sinful errors, which disagree from it. He doth not by hay and stubble speak of such dangerous, and damnable heresies that overthrew the foundation, such are not saved, though by fire, but they bring upon themselves swift damnation, 2 Pet. 2.1. but lesser errors and falsehoods, which do not overthrow, yet are no ways agreeable or suitable to the foundation. As if you should set a glorious Palace with marble walls, and pillars of gold and silver, but then a wooden rooff, and thatch covering with straw; how ridiculous would this be? Such is every man's preaching, though he keep the foundation, that addeth dissentaneons Doctrine thereunto.  
We shall join the two last senses together, the Matter and the Manner; The truths of Christ preached in a pure and sincere manner, this is gold, silver and precious stones. Whereas then you see the truths of Christ, compared to these glorious and excellent things, gold and precious stones. From whence observe,  
That the Doctrine and Truths of Christ are very precious and excellent. 
Observe.   
The preaching of the Gospel is compared to a Pearl, that a man sold all that he had to obtain, Mat. 13.45. And indeed so must every hea●er do, 
What is implied, by comparing the truths of Christ to gold and precious stones.  he must part with all his lusts, his sins, he must throw away all the earth he hath in his hand before he can receive this gold.  
To open the Doctrine, let us consider, What is implied in this, when the truths of Christ are thus called gold and precious stones? And  

1. In respect of the matter.  First, The preciousness of them is hereby declared, They ought to be esteemed and desired by us, as much as the covetous man desires his gold and silver. The truths of Christ are sometimes compared to milk, for the nourishing virtue in them: Sometimes to honey, and the honeycomb, for the spiritual sweetness and refreshment the godly find therein; and sometimes to gold and precious stones, because of the admirable excellency and worth in them. Hence we are commanded, To contend for the faith, Jud. v. 3. to be in an agony; Why? It's more worth than gold. This made the holy Martyrs willingly die for it, they thought it more precious than life; they thought it no loss to be deprived of their own gold and silver to testify to this, and to propagate it to their posterity. The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That good thing committed to thee. To you that believe Christ is precious, saith the Apostle, 1 Pet. 2.7. and so is every truth of Christ's.  
Secondly, It doth denote the rarity of it. It's hardly and difficultly obtained: Gold and silver is not so common as the stones of the street: There are but few mines of gold, to the mountains of earth. And thus for the most part, the Churches of God have been so corrupted with errors, that very little gold did appear. It was a rare thing to have any one truth of God made known. In the Old Testament, under many Kings, Idolatry and Superstition had so prevailed, that the book of the Law of God in Josiahs' time was a rare thing; and in Asa's time, They had been without the Law, and a teaching Prophet for a long while, 2 Chron. 15 3. And in Popery not only the covering was thus deformed, but the very foundations were shaken. So that it's not so easy a matter to obtain the truth, that is found out with much prayer, humility, holiness of life, and industrious using of all means appointed by God. There are few, it may be none, who though they build gold and silver, do not also add some hay and stubble. So that this very expression, Truths are gold, are precious stones, and they lie one by one, called therefore uniones, they say should teach us, not to be confident, not to rest in our own understanding. Search the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 5.39. Some make it a metaphor from those that with much labour dig into a mine of gold. So that the Scripture that is the mine, where all the gold and silver is, there we must dig, thence we must replenish ourselves.  
Teirdly, There is implied the durableness and constancy of it. Gold will not melt away in the fire, or be consumed as hay and stubble will. And thus the Apostle alludeth to afterwards, He shall be saved, so as by fire, and the fire shall try every man's work. He speaks of a probatory, and not a purgatory fire; that is, afflictions, or the light of God's word shall burn all this stubble. So that the truths of God they are so constant and abiding, that when a man comes to be afflicted, to be persecuted, to be undone for the truth of God, this will abide. What is the chaff to the wheat? Jer. 23.28. When a wind comes, the chaff is blown away. And therefore this should make all very careful herein, both Pastor and people. God will have his fire; there will be winds and tempests, whether it be gold or stubble, wheat or chaff, than it will be discovered, whereas divers and strange erroneous Doctrines, they have not been willing to come to the fire. Every Heresy in the Church went up and down like Cain trembling, left every place of Scripture that met it, should kill it.  
Fourthly, The truths of Christ are compared to gold and silver, Because of the solidity and ponderosity of them, they are weighty and heavy. Whereas errors are compared to hay and stubble; what is lighter than these? And therefore such as give way to falsehood, they are said to be carried away with every wind of Doctrine, Ephes. 4.14. as if they were so many feathers or straws. Whatsoever opinion then is accompanied with vanity, levity and emptiness, it's not solid, grave and substantial, refuse that. It is said, Solomon's ships, they went for gold of Ophir, and they brought home pearls. Thus do many men, they make us, if they sought out the admirable and solid truths of God, and they bring Peacocks, empty, gaudy flourishings of wit, or curious opinions. This is not the weighty and solid truth of God.  
Fifthly, They are compared to gold, Because of the purity and sincerity in them. The truths of God, they have an holy simplicity and sincerity, and therefore false Teachers are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 2. to corrupt the pure word of God, as hucksters do their wine. David compareth God's word to pure gold, even seven times refined, Psal. 19 And hereby it becomes a very dangerous sin, for any to counterfeit it, or corrupt it. If among men their Laws make it a capital crime to counterfeit, or clip their coin, certainly God will account it no less heinous a sin to do so with his truths. As its gold for sincerity; so it's compared to the water of life, for its purity. And as Isaac complained of the Philistims as the greatest injury that could be to stop up his wells with earth; and it's a matter of death to poison a fountain or spring where men use to drink; so destructive and heinous a sin it must be, to infect the pure streams of the Sanctuary, that people should thereby suck down their own poison.  
Sixthly, It's compared to gold, for the efficacy and choice virtue thereof. Gold is not only of price and esteem▪ but it hath its powerful operations in medicinal ways against bodily diseases. And thus certainly the truths of God are, when received by faith, they are mighty to the casting down of all the strong holds of sin; they are powerful to overthrow the greatest oppositions, Sanctify them by thy truth, thy word is truth, John 17. Thus it's said, Psal. 19 To convert the soul, as the learned there interpret, it is, revive the soul to bring life again; when a man by discouragements and dejections is even swooning away. Oh than these golden truths of Christ, they have a special influence upon the heart of a man, to revive against faintings, to dispel all distempers, and to preserve against all languish.  
Seventhly, They are compared to gold and silver, For the usefulness and profitableness to all things. Money answereth all things, saith the Wiseman, Eccles. 10.19. Many outward comforts in this world may be had for gold and silver; you may have friends, food, raiment. Hence the Heathens made Pluto wealth, a god, because it wrought all things among men, Clausum aur â custodit Jovem. Horace spoke of the covetous man, He keeps his god in his chest; And covetousness is called Idolatry, Col. 3.5. Thus gold and silver prevail in the world: And therefore Balaam to express his resolvedness not to curse Israel, said, Though Balaak would give him an house full of gold, yet he would not curse them. But alas, what are these to the truths of Christ? They are profitable for such things, which material gold and silver cannot do. Judas, when tormented in in his conscience foa sin, What could his thirty pieces of silver comfort him? Could that ease his conscience? Give gold and silver to the damned men in hell, will that comfort them? There are many mercies that all the gold and silver in the world cannot help us unto; but now there is no condition, no doubt, no affliction, no want, but the truths of Christ are very profitable unto. The truth of Justification by faith in Christ, Is not that more worth than the gold of Ophir? What precious and powerful operations hath it upon the hearts of the godly?  
Eighthly, The truths of Christ are compared to gold and precious stones. Because they are able to enrich a man with all graces. There is spiritual and heavenly wealth, as well as earthly and temporal; and the truths of God are of the first sort. Thus the poor of this world, are said to be rich in faith, Jam. 2 5. And Christ became poor to make us rich, 2 Cor. 8.9 not in outward respects, or external greatness, but in internal, and spiritual riches. Mark that counsel, Revel. 3.18. to the Church, who thought herself rich, and needing nothing, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich. Oh that people were spiritual! You see here is gold offered to all, and he is indeed foolish that refuseth this. There is many a man with gold and silver, and much wealth in this world, and yet is very poor towards God. When our Saviour had declared that Parable of Dives, and the eternal torment he had after his great pleasures, he concludeth, So is every man that is rich in the treasures of this world, and is not rich towards God, Luke 12.21.  
In the second place, To build gold and precious stones on this foundation, is not only to preach sound and pure matter, 
2. In respect of the way and manner of preaching them.  but this matter in a pure and exact way.  
Now this golden way of preaching, to be Chrysostoms' and Chrysologues indeed, consi●eth,  
First, In preaching of them after Scripture Authority, when they are conveyed unto you, as having the stamp and Authority of God. The Prophets came with, Thus saith the Lord; and this like thunder may make the stoutest trees to tremble. The sayings of any men in the world, though never so eminent, are not brought in religious matters for confirmation, but illustration: And it's a great proficiency in hearers, when they affect and delight in such preaching Austin while a Marcionite, and a great Humanist, had much ado to delight in the Scripture, because he did not find such humane eloquence; but when he came to find the words thereof like fiery darts and arrows in his soul, than he was ravished with the excellency of it.  
S●condly, It's to preach them with Scripture gravity and solidity. As the Oracles of God, 1 Pet. 4.11. he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the words, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the oracles; implying the power and efficacy of God's Spirit upon us, a● having more of divine inspirations than humane acquisitions. The more of men's wits, fancies and conceits, the less of God, and so carrieth the less reverence and awe. And this the Apostle doth greatly aim at: Those false teachers came with cunning and enticing words, and so deceived; whereas the Apostle speaketh to the contrary, That the Gospel came unto them not in humane eloquence, but in demonstration of the Spirit, and of the power of God. Indeed humane parts, and humane arts, they are to be used but as servants, not as mistresses. It's Augustine's allusion, concerning Cyprian, The Israelites took gold, and jewels, and earing from the Egyptians, and turned them to their own use; and so we may take humane abilities and excellencies, and make them contribute to the Gospel; only they must not be affected, nor made the principal. As the flowers that may be in a Corn field, all the ploughing and sowing was not for them, but for corn. Christ's truths you see are precious stones, and they need no painting.  
Thirdly, They are to be preached with Scripture simplicity in respect of aims and ends. For though a man should build gold and silver, yet if it be for humane glory, and earthly greatness, he builds hay and stubble, though this be known to God only: But this fire will discover the secrets of men's hearts. And therefore we are not only to look to what we build, but why we build; Is it the glory of God, the salvation of men's souls? This will be comfortable at the day of revelation of all things.  
Use of Instruction. With what delight and holy covetousness you should receive the truths of Christ; they are no less worth than gold, than precious stones. The Tabernacle was covered all ove● with gold, and they brought precious stones to it; and thus is the Church of God still to be built, Revel. 21.19. And as in Solomon's days, God made gold as common as the stones in streets: So in these later days, those golden truths, which before were rare and precious, now are common; but the common familiarity of them hath brought contempt and neglect of them; else thou wouldst take up every truth of Christ, as a precious pearl. These are the best Jewels in the ear. Oh but who can bewail the swinish lusts of men, who had rather have their dross, than those pearls! No wonder God hath brought so many terrible judgements upon us; for we have been wanton under the choicest and most precious mercies, even the holy truths of God. Every Sermon hath been throwing pearl to some swine, to brutish wicked men, that in stead of loving of them, have turned again, and rend them, as much as lieth in their power.  
If any man build hay, wood and stubble.  
The Apostle in this Text describes two Buildert; the wise one, and he builds gold and precious stones, viz. the excellent truth● of God: And the foolish one, he builds wood, hay and stubble You heard by these later are meant all errors, and false doctrines, although they be not destructive of the foundation. For the Apostle alludes to some kind of building, which a man may imagine in his mind, whose foundation and chief parts is of gold and silver; but all the superstructure wood, hay and stubble. This would be a most deformed and incongruous sight, as the Poets Mulier formosa supernè, but aesinit in piscem. Now do but observe what contemptible, unprofitable and vain matter, all false doctrines, though never so gloriously dressed, are by these similitudes, even like Nazianzens' Ape in man's clothes. It's but michal's Image of straw that she put in David's room for David. Observe,  
That all errors and falsehoods in Religion, though not fundamental, 
Observe. Errors not fundamental are hay and stubble.  are no better than hay and stubble.  
Thus the Apostle, Be not carried away with every wind of Doctrine, Ephes. 4.14 Errors are a sudden gust of wind. Philosophers say, It's a dry exhalation from the earth, and violently beaten back again from Heaven: So is any false Doctrine, it comes from earthly and carnal lusts and desires; and it is beaten back by God from Heaven, he doth not own it; Quid vento levius? and so these winds of Doctrine are uncertain; sometimes they blow in the North, sometimes in the South, even as necessity and carnal advantages drive them, and which is more, not only the Doctrine is thus light and empty; but the builders are such as their Doctrine; the Doctrine is stubble, and they are stubble; therefore he saith, Be not carried away with them, as if the persons were nothing but straw: Even as the Psalmist saith, They that made Idols were wholly like them: Thus it is here. Let men therefore that broach falsehoods, and people that receive them, never so much dote, and be enamoured with their own false opinions, as if they were gold and precious stones, yet the Scripture calls them no less than hay and stubble, such as God will raise a fire to consume and devour. Thus the Prophet Jeremiah, What is the chaff to the wheat, saith the Lord? Jer. 23.28. The Doctrine of the false Prophets, that is the chaff; and of the true, that is the wheat.  
To amplify this truth, Consider,  
First, Though all errors in opinion and religion have no better a name, 
Propositions to amplify this point.  and no better a nature, yet those that build them do not think so. They judge what they build gold and silver; they think their monsters beautiful, and comely. The false Prophets in the Old Testament, they would presumptuously call their dreams and imaginations the word of the Lord; and Zedekiah the false prophet struck Micaiah the true, saying, Which way went the Spirit of the Lord from me to thee, 2 Chron. 18.23. Now the Apostle Peter tells us, That as there were false Prophets, in the Old Testament, so there shall be in the New, who shall bring in damnable heresies, 2 Pet. 2.1. Not that they judge them so, for happily they might speak, as Paul saith, he thought he was bound to do what he did against Christ and his way. And our Saviour speaking of the bitterest enemies the Christians should meet with, he saith, They think, they shall do God good service by their persecuting of them, John 16.2. Every erroneous person therefore is not presently convinced in his own conscience of his false way; he may (as the Antichristian party is) be delivered up to believe a lie; To call light darkness, and darkness light: Even as the distempered palate may call sweet things bitter. So then, though errors in Doctrine be stubble and trash, yet they are not thought so by the Authors of them. The Manichees, called Manes, Manicheus, because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they commonly commend their falsehoods, as the precious, rare, and unheard of truths of Christ.  
Secondly, When the Apostle calls these errors hay and stubble, he doth not speak of fundamental errors neither, but such as are consistent with, and built on the true foundation. They do not damn the Author of them, but they make his salvation difficult; He shall be saved, but by fire. For as for those Doctrines that race up the foundations, Peter calls them damnable heresies, 2 Pet. 2.1. Paul reckons them with Idolatries, Witchcrafts, and all the gross sins that palpably exclude from the Kingdom of Heaven, Gal. 5.21. Yea, if an Angel from Heaven should bring such a Doctrine, we were to hold him accursed, Gal. 1.8, 9 And all the faithful are commanded, Not to bid such an one, God speed, John 2. Epist. As John the Apostle would not wash himself in that Bath, where Cerinthus the Heretic had been. So that these expressions of hay and stubble, are only for lesser errors. But those that are in Folio, (as it were,) they are poison; They are the venom of the red Dragon; They are like the Plague that strikes dead into Hell quickly, without a speedy recovery. So that as all sins are not alike, so neither are all errors: And we are to make a difference between those that are fundamental, Circa-fundamental, and Super-fundamental, as a man may so say. As in sicknesses, some are mortal, and deprive of life immediately; others are not so.  

Why errors are called hay and stubble.  In the second place, Let us consider, why the Apostle calls errors by such names, wood, hay and stubble.  
First, Because of the vileness and contemptibleness of them. Men if they did understand the Scripture, and walk by that Rule, would no more regard them than the straw under their feet, as we say. For as the true Doctrines of Christ were compared to gold, because of their precious and excellent nature; so errors are called stubble, because of their base and vile nature. In the Old Testament the names of Idols were names of contempt and scorn, Baal-Phegor, and Baalzebub, and thus here, the sinful opinions that men deliver are straw and stubble.  
Secondly, The Apostle describeth the Idolatry of the Heathens under this aggravation, Rom. 1. That they turned the Image of God into an Ox that eateth hay; and truly all that love and delight in errors do so. They who should be after the Image of God, delighting in precious and heavenly truths, make themselves like the beast that eats hay. Vitiated and corrupted stomaches will eat trash; and so distempered minds and corrupted will receive falsehoods.  
Secondly, It's compared to hay and stubble, for the levity and uncertainty of it. What solidity hath a straw that is blown up and down with every wind? Now the lightness and uncertainty appeareth in three things,  
1. It cannot abide the touchstone, it cannot endure to be tried. Straw cannot endure the fire. The thief, or he that doth evil, hateth the light, saith our Saviour, John 3.20. Sergeant and base coin cannot abide the touchstone; whereas the Apostles when they preached, they were willing to have their Doctrines tried by the Scripture; and the Bereans are commended for making such an enquiry, Acts 17.11. The Owls and the Bats cannot endure the day. As soon as error is detected, it is confuted, whereas the precious truths of God, they grow more excellent and glorious by the trial of them. The wheat loseth nothing by winnowing; the iron by filing. By all the errors and heresies that ever have been, truth hath gotten the advantage: As the ark was the more lifted up to Heaven by the waters:  
2. It's uncertainty is seen in the divers shapes and moulds it hath, denying and affirming. As Tertullian of the Peacock, Multicolor, versicolor, nunquam idem & tamen semper idem. Thus erroneous Doctrines are always in new dresses, in a new garb, as they are necessitated by truth. How often was Pelagianism interpoluted? Therefore the Apostle calls the dealing of such persons who use to sow these tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a slight juggling, yea and bewitching, Gal. 3.1. making such things to appear to the sense, that have no subsistence. Thus among the Arians, both the Eusebiusses were in crafty and divers dresses, sometimes for the Orthodox, sometimes against them. And Pelagius did four times change his opinion about Grace, or rather his expressions. At first he denied grace, than he made nature, grace; then the outward preaching of the Word, grace; then granted the grace of remission of sin. Thus he did gratiae vo●abulo uti, ad frange●dum invidiam. So that herein the levity and uncertainty of falsehoods doth appear, that they are divers and strange Doctrines, strange to the Word, and divers, and disagreeing among themselves.  
3. It's uncertainty is seen, that it doth never stay, till God in mercy to his Church put a period to it. Therefore false Doctrines are compared to a Gangrene, 2 Tim. 2.17. you know that spreads and spreads, till it hath even consumed the body. And thus it is with error, it spreads from one to another; and not only so, but this young Serpent will grow up to a Dragon in time. Arius una scintilla fuit, was but one spark, and yet he-set the whole world on fire. Wicked men shall grow worse and worse; one error draweth on another: When a man begins to tumble down the hill, it's hard staying ere he come to the bottom. And therefore when thou once beginnest to wander from the truth, fear thyself thou wilt presently be in a wilderness; yea thou wilt be like an Hazael in time. Those opinions and blasphemies thou wouldst once have trembled and quaked at, thou wilt excuse and defend. Experience hath ●●en too true, but very sad, of this in all ages of the Church.  
Thirdly, Errors are compared to hay and stubble, For the uselessness and unprofitableness of them. They are but fig leaves to cover our nakedness; and that will appear in these particulars:  
1. They do not truly inform and enlighten the mind. Truth is light, and doth inform and instruct the mind; but all errors do bring more darkness; so that while they think they know more than they did, they know less. Hence they are said to be men of corrupt minds, 1 Tim. 6 5. and deluded, or deceived. Oh, what a dreadful thing may this be, for thee to think thou hast more light than ever, when it may be thou art in more darkness than ever? To think thou art in a nearer way to God, when it may be thou art further off than ever!  
2. The truths of Christ are profitable to sanctification and holiness. Sanctify them by thy truth, John 17. By the Word we come to take heed of sin, Psal. 19 to order our lives; whereas error that is wholly instrumental to wickedness and impiety: A corrupt mind, and a corrupt life go together: Faith and a good conscience are kept together, and lost together. When a man falls off from the truth, he will also fall off from that power of godliness, and degree of holiness ●e once seemed to have. Truth is the eye, and if the eye be dark, the whole body will be dark. Grow in grace, and in the knowledge of Jesus Christ, 2 Pet. 3.18 these go together. If therefore thou wouldst keep up the whole way of godliness; all that accurateness and strictness thou hast been exercised in; take heed of erroneous Doctrines, they loosen the reins, they corrupt good manners: Though some Heretics have been of a seeming religious life, 
Wickedness in practice the fruit of error in judgement.  yet even they were but as glistering Serpents, full of inward poison, for all their fair outside, viz. of inward pride and hypocrisi●. And indeed it is commonly God's judgement to punish the abuse of knowledge with an ungodly life. The Heathens did not glorify God according to their knowledge; and therefore God gave them up to strong delusions and vil● affections, Rom. 1. It's good to have the heart established with grace, and not with meats, Heb. 13 9 Looseness of opinions is apt to beget looseness of l●fe, as ill dist●llations from the head breed the consumption of the vitals.  
3. They are unprofitable for any sound comfort and joy. That we through the comfort of the Scriptures might have hope, Rom. 15.4. The truths of Christ will only be owned by him, and to such as suffer for it, he administers much consolation and comfort: As the Martyrs felt unspeakable joy and assurance. It cannot be denied but Heretics and erroneous persons may find much sensible comfort in their false way. Therefore no man must conclude the truth of a Doctrine from comfort, but he must try his comfort by his Doctrine; yet even that comfort men have in a false way, is not like the true joy, God● truth brings. To give differences between them is not here my purpose, no more than between the patience of a true Martyr, and the quietness of an Heretic in their sufferings.  
4. They are not profitable for duration or continuance. This straw will not keep off the rain of God's tempests. Hence God will purge his people from this dross. The Disciples were many times in great errors, but Christ did recover them: And truly such is the goodness of God to his elect people, that they shall never totally and finally be deceived; you see here, they shall be saved by fire, and the fire will try it. God will by some severe affliction, or other means bring his people back again. The sheep that wandered will come home again, acknowledging their folly, and that they did only lose their wool in the briers of needless disputes.  
Use of Instruction, To show the vanity and folly either of such teachers or hearers, that dote on errors, that admire hay and stubble, as if it were gold and precious stones. Oh try and prove things first by the Word, ere you rejoice or boast in them!  
2. What makes a Church truly glorious, even when it's pure from errors and heresies? A Church embracing the truth, is like a goodly Edifice of all beautiful excellencies; but where errors and falsehoods are, there is a disgrace and dishonour to it.  
Use of Exhortation. In all the matters of Religion, see what solidity and profit there is in the thing thou believest. If they be full of divine Authority; if they make for godliness, for exactness in life, for true and sound peace, then it's something; but if they do intoxicate men's brains, make them spiritually drunk, they stagger and reel, if they make them straws, an empty reed shaken with every wind, then fear these things.   

Verse 13. Every man's work shall be made manifest.  
IN the twelfth verse you had a Description of a twofold Builder. Now in this verse, and the other following, the Apostle proceeds to show a twofold event. And  
1. He generally declareth, that there will be a Manifestation of every man's work. And then  
2. The Consequent Effects upon that Manifestation; that there will be a discovery at last, though for a while men may carry on their purposes with much subtlety, you have in the first part of the verse.  
Peter said of Paul's Epistles, That there were in them many things hard to be understood. And Austin he thought (as you heard) this Text was one of them.  
I shall therefore explain it by degrees. And  
First, I shall at this time, consider the Proposition laid down by the Apostle, as a ground work, Every man's work shall be made manifest; Consider, the Subject, the Note of Universality, and the Attribute.  
1. The Subject, Every m●ns work, [work.] Here the Apostle calleth erroneous Doctrines; as also the publishing and propagating of them works, which overthroweth that nice distinction of some, who pressed with that place, Rom. 13. The Magistrate is a terror to evil works. Works (say they) not opinions, or false Doctrines, for though the opinion simply as so, is hidden in the heart, yet the professing and publication of it, is a work, therefore here they are made all one. So vers. 8. it's called a man's labour. And John epist. 2. we must not bid God speed, to a man that brings a false Doctrine, lest thereby we be partaker of his evil deeds.  
2. Here is the Note of Universality, Every man's work; that is, every Doctors, every bvilder's work.  
Lastly, Here is the Attribute, Shall be made manifest. Which implieth, that all errors and falsehoods have a glittering outside, they are maintained with much subtlety and specious pretences; so that he who looks only to the seeming outside, and appearances of false ways, will easily be deceived. But as the painted face, when it comes near the fire will melt; so these painted errors, when God bringeth his fire will dissolve away. So that there is much in that phrase, Shall be made manifest.  
Now although this Proposition is to be taken in a limited sense to the false, subtle and crafty ways of errors, and the authors thereof; yet I shall first handle it as a general truth, and so as the Apostle may take it as a general, and then apply it to the particular of foolish builders. Observe,  
That all the ways and works of wickedness, 
Observe.  though acted in never so hidden and secret a manner shall be made manifest.  
When, and how, I shall not yet inquire: All that I have now to do, is, That such works, though creeping under the ground will be brought to light. So Chap. 5.10. Eccles. ult. & ult.  
First, We will show, What kind of hidden wickedness shall be made manifest. 
What secret sins shall be brought to light.  And then, The Aggravation of hidden and covered wickedness.  
First, All the secret and hidden thoughts, affections and purposes of the heart, God will one day make manifest to the whole world. The heart of a man that is the womb, wherein all those serpentine and venomous lusts of men's hearts are begotten and bedded, and for want of a Summer's warm day, these snakes many times do not creep out. Men do not accomplish the wickedness of their hearts, because they want opportunities, for shame, or fear of men: but God hath a time, when all that heart-malice, heart-adultery, heart-murder, shall no longer be kept close. So in that place mentioned, He will make manifest the counsels of the hearts, 2 Cor 5.10. That as there are a world of flies and motes in the air, which we never see, till the Sunne-beams arise; so there are thousands and thousands of proud, unclean, covetous and malicious thoughts and purposes lodging in men's hearts, which the world never knows, but God will one day have Heaven and Earth take notice of them. Oh then, what a curb should this be to thy heart, to thy thoughts? Thou thinkest they are free, you may think what you will: No, God will manifest and judge thee for these things. Good Hezekiah humbled himself for the pride of his heart, 2 Chron. 22.23. It's the property of a godly man, though he commit no outward wickedness, yet to mourn and humble himself for his secret thoughts. Oh what a beast, what a Devil was I for thinking so? What if God should discover those imaginations to all the world? When Gehez● had taken gifts of Naaman, Elisha discovering it, rebukes him sharply, saying, Is this a time to buy fields and orchards? 2 King 5.26. Why saith he thus to Gehezi? Because it was in Gehezi's thought and purpose to enrich himself. And Christ do●h often reprove the Pharisees for their wicked thoughts they had, when yet they did not manifest them. Oh then, remember your thoughts are the firstborn of your soul, and your soul is much as they are, they shall no● always be hid! Every man's breast shall be according to that man's wish, to have a glass there that all may see and read what is therein.  
Secondly, All the impure and unclean works of the flesh committed in secret, these also shall be made manifest. The Scripture speaks of the hidden things of dishonesty, 2 Cor 4.2. And the adulterous waiting for the twilight. As also, the whores wiping her lips, pretending even Religion, paying her vows, when she hath been committing her lewdness. And again the Scripture saith, That it was a shame to speak of what was d●ne by some in secret, Ephes. 5.12. Oh how greatly doth the Land mourn to bear such unclean persons? Thou walkest abroad boldly in the day time; thou comest to Church, and performest the duties of Religion: But Oh the secret hidden ways of uncleanness thou runnest into! The walls of the chamber, the timber in the house will bear witness against thy wanton and lascivious carriages; Thou dost these things secretly, but God will reward them openly. Hence he saith, Whoremongers and adulterers God will judge, Heb. 13.4. Why God? Will not men judge them in this world? And will not God judge other sinners as well as these? But therefore he saith, God will judge them, because such sins are carried so closely, so craftily, that none but God can find them out. Oh therefore let all such tremble, who have been, or are guilty this way, let them judge themselves that God may not judge them! All things are open and naked to the eyes of God, and shall one day be to the whole world; than it will no longer be smothered up; yea in th●s world, God many times doth so terrify the hearts, the consciences of unclean persons, that they themselves out of very horror, and to have ease, are forced to confess it, Prov. 5.14. Oh know, that heart of thine, that now burneth with hot lusts, will, if not timely converted, burn like hell with tormenting flames, and be consumed with gnawing worms.  
Thirdly, The hidden works of thieving and stealing, and unjustly taking away of other men's goods, will one day be manifest. Stolen things, though sweet in the mouth, will prove gravel in the belly; yea thou wilt be forced to vomit all up again. Onesimus ran away from his master Philemon, and stole some of his goods from him; now the Apostle writeth an Epistle on purpose to him concerning this matter; and the holy Ghost thought it good, to have it recorded, as part of the Canonical Scripture, though he would think the matter were but light, for it is to assure Philemon of Onesimus his repentance for what he had done, and that he would be indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter, though he had not been so before, and that wherein he had wronged him, he would forgive it, and set it upon Paul's score. Achan stole a wedge of gold, Josh. 7.21. and God would not let all Israel alone, till it was discovered; for a wedge of gold is a tongue of gold, as it is in the original; and indeed it did speak and cry aloud against Achan; and so all the things thou hast craftily and falsely taken from others, th●y have a tongue with them, they many times talk to thee in thy conscience, and cry to God to be delivered to their true owners. This is a secret work of wickedness that God will manifest.  
Fourthly, There is a hidden work of unrighteousness, which is not plain stealing, but it's crafty and artificial cozening in thy trading and commerce with others. You shall not find them grossly cozen you, but they have mysteries in their trade and crafty over-reachings: These are secret works of iniquity, which God will also manifest. You know a notable place, Hos. 12.7, 8. The balance of deceit was in his hand, and he was become rich, yet he should find no iniquity in him that was sin; they should not discover he dealt unrighteously, they could not prove he dealt falsely. Oh then let such who trade, who buy and sell in the world, take heed that for worldly gain they do not circumvent or go beyond their brother! This be assured of, that in such sins of injustice, there can be no pardon, till there be restitution, or a prepared heart for it. The first thing that troubled Zacheus, when he was converted, was his wronging of others, If I wronged any (saith he) I restore him fourfold, Luke 19.8. God is a righteous God, and he loveth righteousness. Oh then take heed of overreaching this way! Thou bringest such money or goods home, and thou thinkest this will help my wife, my family; this will enrich me; and thou dost as the Eagle, that catching flesh from the altar, had a live coal cleaving to it, which when she came to her nest, set nest and young ones on fire. The curse of God is like a secret moth eating into such things.  
Fifthly, Carnal and worldly policy to have earthly greatness, and power, and honour in the world: this is a very deep and secret work, but God will manifest it. Policy is no policy, if the design be not laid deep and secret. Therefore Isaiah reproving carnal Politicians, saith, Woe to them that take deep counsel, Isa. 29.15. And in other places, That cover with a covering, but not of my Spirit. God hath his time, that he will discover the thoughts of the worldly wise to be vain, he will make known all the secrets and crafty consultations against his truth and people, and he will be avenged for all the Atheism and profane boldness, and hardness of heart, such carnal policy hath been accompanied with: For he said well, That a Politician was a man that stood upon his head with his heels upwards, shaking them against Heaven. Well then, it's good for such to remember, that ●very work shall be made manifest; and when the storm ariseth, those cobwebs will be driven away.  
Sixthly, Dissimulations and inconstancies in matter of Religion. This is a secret work God will manifest. Divines call it to be a Nicodemite, He came to Jesus by night, John 3.2. and durst not openly profess Christ for fear of the Jews. There were some who have held. That they might do any external acts of Idololatrical worship, be at Mass (say they) believe any thing, so that they keep their consciences and minds pure. The Priscillianists are noted for wicked dissimulations herein. In Ezekiel we read the Prophet is commanded, To dig through the wall, to see the women and men committing their religious abominations in private, Ezek. 8.8. Now God will bring this hypocrisy to light, External profession is nectssary to salvation, when the command requireth it, as well as inward faith. With the heart man believeth, and with the mouth confession is made to salvation, Rom. 10.10. So that in case of confession it is damnable not to acknowledge the truths of God. God gives a great commendation of seven thousand in ahab's time, that had not bowed their knee to Baal, 1 King. 18.19. They would not dissemble that outward worship; commonly there are never more subtle and secret shift then in matters of Religion. But of that more in time.  

The aggravation of secret hidden sins.  In the next place, Consider the aggravation of those sins that are secret and hidden. For although to be an open bold sinner, is in some respects a greater sinner, than a close private sinner, because hereby there is more dishonour to God, more scandal to others, and more impudence in the sinner, which happily might be the cause of that speech attributed to Athanasius, utinam omnes essent hypocritae. Hence some are reproved for having an whores fore head, that they were not ashamed, when they had sinned, that they b●asted of it, yet in many respects these secret sins, have terrible aggravations:  
1. It argueth a m●n hath more consciousness to himself, that he doth not wel●, therefore he wou●d not have the world know, Now when any man sins with a consciousness to himself that he doth sin; this is a bloody aggravation. Tremble at this, you who live in secret wickedness, Why dost thou keep it so close? Why art thou so fearful? Why dost thou as Rachel make a● excuse to cover thy Idols? All this argueth the more consciousness, the more gu●●t in thee: Thy conscience is awakened, thou hast struggling and convictions within thee; this is to rebel against light; this is to stop the mouth o●●hy monitour; thy conscience within, which the very Heathen could say, was a god to every man; I tell thee, sinning thus against conscience▪ more have despaired than upon any other ground. Oh they did thus, and they lived thus; but all this while they had a consciousness to themselves they should do otherwise. This hath made them so deeply possessed (though happily upon false grounds) that they have sinned against the holy Ghost.  
2. This secret sinning puts far more respect and fear upon men, than God. Thou wilt be unjust in secret, thou wilt be unclean in secret: Why? thou art afraid such men know it. Oh thou wicked wretch! Art thou afraid of the eye of a man, and not of a great God? Carest thou not, though God see thee, whereas thou wouldst hide thyself, if man come near thee? Thus thou art a coward to man, but thou bravest it to God; Thou dost in effect say, Though God behold, though God know, though God be acquainted with it, I matter it not. Oh foolish and unwise? Can man damn thee? Can man fill thy conscience with terrors? Can man bid thee depart into everlasting howl? Why then art thou afraid of man, and not God?  
3. The more secret any wickedness is it argueth the heart is more studious and industrious ●bout it, how to contrive it, how to bring it about. Of all Davids sins, that in the matter of Vriah, the Scripture giveth the greatest b●and on it, because it was done with such secrecy. (David did that which was right in the sight of the Lord, save in the matter of Vriah, 1 King 15.5) and premediation Mark Josh. 7.11. how Joshua in Achans sin observed the secrecy, and the dissimulation, and craft used in it. Oh that men and women would consider this thing, God takes notice with how much craft and subtlety you commit your sins, and none never know it!  
Use of Admonition. Take heed of secret hidden sins, God will one day manifest what thou hast been. Oh it may be the world thought of all the men that lived, thou wouldst never do such and such things▪ but God knoweth thy down-sitting and uprising! Whither can you fly from his presence? Oh let every one then bewail the plague sore of his own heart! When Christ convinced the woman of Samaria of the secret sin she lived in, she crieth out, Come and hear one that hath told me all that ever I did, John 4. Prevent confusion hereafter at the day of judgement, by humble confession of all thy secret sins unto God, and he will not then upbraid thee.  
Every man's work shall be made manifest.  
This Proposition hath been handled as a general truth; and so is a thunderbolt against all secret sins, what they do in secret, God will reward openly. The more secrecy, the more guilt.  
Now I shall consider this Proposition in its limited and restrained sense, as it relates to false Doctrines, to those that build ha● and stubble; where the very expression, That it shall be made manifest, denoteth, That error for a long time may go undiscerned, it may have a counterfeit pass; even hay and stubble may be thought gold. The false Prophet may get Elijah's mantle, and hide himself in it; but it shall be made manifest, first to the builder, and then to the whole world. To the builder it may be a manifestation for Direction and Illumination; he shall see he was in error; he shall confess he was seduced, and built unprofitable stubble, or a manifestation of confusion; He shall be confounded with shame, when his nakedness shall appear; and like Adam shall hide himself, because of his nakedness. And  
2. It shall be manifest to others, to the whole world that they shall see a difference between truth and error. Even as you see the Magicians did such things, as Moses, and for a while there seemed to be no difference; but at last there was a plain discovery, which was of God, and which was not. Observe  
That all the hidden and secret ways of false Doctrines God will one day make manifest. 
Observe. Hidden and secret ways of false doctrine shall be made manifest.   
God will raise a fire to consume hay and stubble; it will be put to a touchstone, whether gold or counterfeit. This certainly should make us tremble, about what we teach or preach; it will all be examined again; God will discover all the Erratas, and that by a sharp fi●e; if we build hay, we shall suffer loss. All that time, labour and study will be wholly lost.  
To open this, let us consider, What, concerning errors, will be made manifest. 
What concerning errors shall be made manifest.  And  
1. The Causes and Ends of them.  
2. The Nature of them.  
3. The cunning Artifice in divulging of them. And  
First, God will manifest all those hidden causes, and ends of thy false Doctrines. 
1. The causes of error shall be manifest. 1. Pride.  Now the Scripture gives these causes.  
1. Pride and self-conceit, or overweening of thy own abilities and sufficiency; such a man is in the high way to all errors, For the humble and meek God will teach, Psal. 25. The valleys are fruitful, when the high mountains are barren. Therefore the Apostle in this Epistle, and in many others beateth down pride and vainglory, H● that thinketh he knoweth any thing, knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh this is a golden truth! A man must have that modesty, that humility, as to think himself a Disciple, rather than a Teacher. Paul that had such extraordinary Revelations, God gave him a thorn in the flesh; some extraordinary heavy temptation, to humble him, that he might not be lifted up, 2 Cor. 12. Consider that God will make manifest all those secret works of thy heart. Thou thinkest it zeal, thou thinkest thou hast received greater abilities than others: but God will make it known, whether it be no● thy self-confidence, thy self-conceit or no. As in the Apostles times, they had miracles to confirm their Doctrine, and that they were of God; they did heal the sick, and raise the dead: So I may now say, humility is that miracle, which may confirm our Doctrine; If thou art of God, if thy ways are of God, thou hast no glory, no boasting in thyself above others. Christ's symbol was a Lamb, and the Spirit of God appeared in the form of a Dove: If thou hast the Spirit of God and Christ, thou wilt be of a Lamblike, Dovelike disposition. Take heed then of heart-pride, and pride of gifts; it's worse than pride in clothes or wealth. This carrieth thee to the pinnacle of a Temple, sets thee on high, and throweth thee headlong Unless a man become as a little child, he cannot be my Disciple, Matth. 18 4. Here is a copy of humility and modesty to write after Many Heretics have b●en bold, self-conceited men; the first that ever were almost in the Church, called themselves G●ostici, The knowing men, as if none had knowledge or understanding but they; but God will raise a tempest that shall discover this root under ground.  

2. Ignorance  2. Ignorance and weakness of judgement. And truly this is the most innocent cause of errors, when men through ignorance and weakness go in a false way; yet this doth not excuse. For Peter saith, Even ignorant men wrest the Scripture to their own destruction, 2 Pet. 3.16 Though ignorant or unlearned men, yet that will not excuse them. Thus the Disciples through weakness of ●heir faith and knowledge manifested very gross errors about Christ and his Office, till they were endowed with the Spirit of God from above. And where there is a cordial and plain desire to know the truth, they s●udy, they read, they pray, they do conscientiously make use of all means God hath appointed: for t●at is a great matter to make use of all means; what one opinion saith as well as another; what one Text saith as well as another; such (I say) as those are to be tenderly handled, Rom. 15. Him that is weak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive him lovingly. In this case, Saeviant illi, qui nesciunt, quantis gemitibus vel tantillum datur intelligere de vero, as Austin of old. When it's not obstinacy, perverseness, but mere ignorance; and thou dost instantly day and night pray to God, using all means; this doth greatly extenuate, though not totally excuse; thy blindness may make thee fall in the ditch, and God will have all this ignorance manifested to thee sometime or other it may be.  

3. Hypocrisy.  3. Hypocrisy. The Scripture brandeth that for a heavy cause sometimes of the errors and falsehoods in Religion. This indeed is a work that God only can manifest, who knoweth the hearts, and trieth the reins; yet that this is the bitter root of many bitter errors the Scripture giveth pregnant instances. The Pharisees were famous for building hay and stubble: What trash and trumpery, superstition and false worship did they introduce? And now Christ who knew their hearts tells them it was nothing but hypocrisy. It was not God, nor a love to his truth or glory, but their own credit and glory, They do all things to be seen of men. Woe be to you hypocrites, said he often, Ma●th 23.14. And Paul tells of men, that taught lies in hypocrisy, 1 Tim 4.2 Oh it's a matter to be trembled at, that such hypocrisy should ever fill a man's heart, that we should scatter errors, propagate falsehoods, to get ourselves a name! As they went to build Babel, that they might have a name. Search thy heart, what moveth thee to hold any opinion; if it be this hypocrisy, God will bring hidden things to light, and to have our portion with hypocrites is the highest condemnation, Mat. 24, 51. 
4. Ambition and affectation of high places.   
4. Ambition and affectation of high places in the Church of God, and to be above others. This hath made men build hay and stubble. This indeed is a daughter of pride, and so is of the same nature, yet it's a distinct head; for more bitter fruit hath grown on this root, than upon most sins, which made the Apostle James give that excellent Antidote, Not to be many Masters, James 3.1. Do not ambitiously affect places of trust and rule in the Church of God: and thereupon he makes a large digression, to show the several wicked ways of the tongue, that is the unruly member, that setteth all on fire. If thou once hast a proneness to offend there, look to it, set a watch before thy mouth; nature hath hedged it in by teeth and lips. The Scripture also hath put many muzzles, on thy mouth, especially that, My Brethren, be swift to hear, and slow to speak, Jam. 1.13. You ought to be far more desirous to hear than to speak. If ambition and affectation to be above others, provoke thee to false ways, know God will make it manifest; yet this corruption is wonderful pleasing The Pharisees loved the high places, and to be called Rabbis. Nestorius and many others broached heresies, because they miss of such great preferment as they desired. Donatus was so admired of his Disciples, that they would swear by him, as by a god. Thus men with Herod, love to have acclamations, The voice of God, and not of a man; though his terrible judgement might be a warning. 
5. Discontent and imparience.   
5. Discontents and impatiencies at some things which have fallen out in the Church, hath been a great cause to make divisions, and to sow tares amongst the wheat. Martion, because he was censured by Church-Officers for his misdemeanours, he cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will throw fire into the Church, and divide it. Thus men by way of revenge, to grieve and vex others, have taught false ways. Paul complained of such, That thought to a●de afflictions to his bonds, Phil. 1. But this will not always be under the ground.  
6. Envy and sinful emulation to the gifts and abilities of others that have been above them. This hath made men bring in strange Doctrines. 
6. Envy.  This worm is apt to breed in the finest spirits: You see John: Disciples were soured with it: Master (say they) Him to whom thou bearest witness baptizeth, and all go after him: That this was envy appeareth by the remedy John giveth, He must increase, and I must decrease, John 3.31. Thus among the Disciples, there was often emulation, Who should be greatest amongst them. Oh this hath eaten like a Gangrene in the body of the Church, and hath made the Church to have such a deformed face, as envy itself is said to have! Pallor in o'er sedet macies in corpore toto. So then, as some sharp thorny bushes have pleasant blossoms on them; so many specious and fair opinions, that are set out with much glory, may yet grow upon such thorny and corrupt causes  
7. A contemplative delight in a man's own notions and conceptions he hath. 
7. Contemplative delight in a man's own notions.  This hath caused more errors than any thing, especially in learned men. Therefore heresy is called from choosing, when a man doth voluntarily choose such a way to go in; and the Scripture doth excellently call it, Going a whoring after a man's heart No adulterer finds more pleasure in those delights of the flesh, than the mind of a man corrupted doth with its own notions. No woma● is more fond of her child, than the understanding is of its own conceptions.  
The second thing to be manifested is, The nature of every man's Doctrine, 
II. The nature of error shall be manifested.  and if false, than the vizor will be pulled of. It will appear counterfeit coin, and you know to be guilty of that is a capital crime, pro thesauro ca●bones, God's authority and stamp will not be ●ound on it. Rehobo●m, when the golden vessels were taken out of the Temple, he put brass ones in the stead. It's not so well in the Text, for here is stubble for gold; so an Ancient did well express it; as if a man should ●●e an Image all over guilded, and touch it, you shall find nothing but mouldering d●st; though it may be ae aurata, yet it is not aurea; it's but earth guilded over. If the● God would never bring our assertions to his touchstone, we might be the more bold, but that cannot be. 
III. The cunning subtlety in divulging them shall be manifested.  I shall say no more to this head, because enough was spoken, when we showed, why errors are compared to hay and stubble.  
In the last place, God will manifest every man's work, In the cunning subtlety he hath managed it with. For the Scripture speaks of the great crafty and subtle ways men use, that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Corinth 2. adulterate, and mix the word of God; he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 4.14. such juggling and cheating as men use with their dice. For,  
1. Before hearers are publicly prepared for them, they go privately, and secretly vent their ware: So they are said, Privately to bring in damnable heresies, 2 Pet. 2.1. They are said, To creep into houses, 2 Tim. 3. They are the moles that creep under ground, whereas Christ said, He taught nothing but what he did publicly; all did hear.  
2. Their craft is seen, In mingling some truths with their error, that while we take one, we may swallow down the other; and this is worse than palpable heresy in some sense; Pejus est veneno oceidere quam gladio; they mingle their wine with water. Thus some false Apostles, they preached Christ as well as the works of the Law; but this craft God will manifest, when ●e shall separate the precious from the vile, and that is the reason (say some) why Christ would not own the confession that the Devil made, That he was the Son of God, lest speaking some truth, he should also vent his lies by owning him.  
3. This craft is seen, Either in sweet and winning words, full of love and kindness; or else in pretence to deep and sublime mysteries. Some men are most taken with moral and popular discourses; therefore Paul saith, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16.18. good sweet honey words. Others a●e more taken with subtle and philosophical Arguments; therefore the Apostle bids them, Beware of philosophy, Col. 2.8. and saith, it's knowledge falsely so called. Philosophi fuerunt Patriarchae haereticorum. Yea these Nani, that hay and stubble we find in some of the Greek Fathers, about freewill and Grace, is attributed to their Platonical Philosophy, which was soaked too much in them, and so continued, though Christians; as Aristotle's Philosophy infected the fountain in the Schoolmens time.  
4. Their circumspection to observe the fit seasons, to disseminate their errors. Thus while all were asleep, tares were sown, upon the fittest subjects, women as being more affectionate, They lead captive silly women, 2 Tim. 3.6. Tender and soft hearted men, upon whom specious pretences will easily work. These and thousand of other subtle and artificial ways, God will make manifest.  
Use of Instruction to us Ministers. Take we heed, how we build, and that is, by avoiding the causes of error, pride, ambition, envy discontent. Oh it's an happy thing, when we can say, O Lord, we have served no parties, drawn on no designs, engaged in no factions, but plainly and faithfully desired to know thy will, and to preach the truths of Christ! This will be a crown of rejoicing unto us at our death. Not as pleasing men, but God, saith the Apostle, 1 Thes, 2.4. As of God, and in the presence of God, 2 Cor. 2.  
Use of Admonition to People. Take you heed of those causes likewise; for the same sins that spread errors, the same sins make hearers to receive them. Be not proud, self conceited, though you have got some understanding, and can confer with better gifts than others. Alas, thou hast cause enough to be humbled; the more thou knowest, thou wilt see thy ignorance the more. A poor man thinketh a little sum of money great treasures.  
For the day shall declare it, etc.  
This Text (you heard) containeth the proportionable Effects or success, which builders wise or foolish have in God's house. And the Apostle first layeth down a general Proposition [Every man's work shall be made manifest] which hath already been dispatched.  
We therefore now proceed; and for this manifestation, the Apostle informeth us of the time first, and then the manner how.  
The time first in these words, For the day shall declare it, and of this at this present.  
All the doubt is, What the Apostle doth mean by the Day?  
There are some understand it of the Day of death, when every man receiveth his particular judgement; he shall then know, whether his building will abide or no.  
Others understand it of the Day of Judgement, which is called the day of the Lord, and that day, by an emphasis. Bellarmine indeed is positive in this, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with an Article, which signifieth the Day of Judgement, but that is false. For the time of the Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.12. The night is past, the day is at hand, etc. So that we cannot close with this interpretation, because the Apostle carrieth it all the way for this life, while we are in this world, as will be showed, when we come to explain, what is meant by the fire.  
We take therefore Day for no more than Time; such a day hath God in his wisdom appointed for the blowing away all this chaff. As we see a covering of thatch doth not ordinarily hold long, but fire or wind ariseth and cosumeth all. Thus the Septuagint sometimes render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Time: So that the meaning is, Howsoever these errors and false Doctrines may continue, yet time at last will discover the vanity and weakness of them. The Grecian said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Time was the Touchstone the trial of all things. And the Latins say, Veritas est temporis filia, Truth is the daughter of Time▪ The day will declare it, that is, time will make them manifest; only the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Day, doth denote the appointed and set time, which God hath for the taking of all such disguises, whereas it is the clean contrary with truth: The longer that lasts, the more it is believed, the sufficiency and evidence of it, is the more entertained. Now although we thus understand it of time in this world, yet it cannot be denied, but at the Day of Judgement there will be a full discovery of all the works and Doctrines of men. Observe,  
That God hath his time, 
Observe. That God hath his time for the discovering of error.  when he will discover the errors and falsehoods of men's Doctrines.  
A day shall declare it. You have a parallel expression, Their folly shall be made manifest, and they shall proceed no further, 2 Tim 3.9. he compareth false teachers to Jannes and Jambres, as they did miracles like Moses for a while, but at last their folly and sorcery were discovered: So it's here, God will put a stop to the torrent of errors; he will show a great difference between his truth, and men's inventions; the one shall be received, and the other rejected. This Gangrene that spiritual Physician can stop from further contagion. God that could stop the infection of the plague on a sudden, that the arrow should kill no more at midday, hath done this also wonderfully in his Church. The day did declare Arianism, Pelagianism, Nestorianism, and the like.  
To enlarge this Doctrine, consider these things,  
First, In that the Scripture calls the time of manifestation, a Day, wherein is light, and the Sun beams; it doth excellently imply, That all the while there are corruptions in Doctrine and Worship, that time is a time of darkness. Let men never so much rejoice in them, and count them happy times, yet the Scripture calls them dark times. So that to take away the truths of God, the pure worship of God, is indeed, solemn è mundo tollere, to take the Sun out of the firmament. All the while the Church of the Jews was without the Law and the Prophet, without true teaching of the Word of God; they were in a worse condition than the Egyptians, in their Egyptian darkness, for that hindered them only in their bodily motions, and outward accommodations; but this tends to the destruction and damnation of soul and body. The true Ministers of God's word are compared to light, and to salt, Matth. 5 13. Nihil Sole & sale utilius, both are necessary and useful. They are called the Stars, and it must needs be a dark night, when no stars shine. Since the Apostles times, the Church of God hath many times come under such dark times, that it hath been like the old Chaos, when darkness covered the deep. Take we heed then of calling darkness light, there is a woe to those that do so, Isa. 5.20. as some do the times of Reformation, the times of Deformation. If these corrupt Doctrines, which come from the prince of darkness, thou callest light, as coming from the Father of lights; Thou intitlest God to the Devils work, and that is no mean ●in. This should teach the godly what to think under the overflowing of errors, to account them dark and sad times.  

Errors are spiritual judgements.  Secondly, There are no foolish builders that thus deform God's Temple, but they are by God's permission; in his wrath and anger, because men have abused his truth, and waxed wanton under it, therefore hath he sent the spirit of delusion and errors amongst men, 2 Thess. 2.10. For this you must know, though God be not the Author of any evil, and it were blasphemy to ascribe sin to him, as the cause of it; yet, as a just Judge he doth not only suffer, but also order, that heresies and corruptions shall be in the Church. They are of the Lord by permission and ordination, though not efficiency and approbation. Thus in Deut. 13.3. If there arise a false Prophet, I the Lord do it to try you. And in ahab's time, you may read of many lying spirits in the false Prophets, yet they could not go to delude such or such, till God gave them leave, 2 Chron. 18.21. Thus 1 Cor. 11. There must be heresies: Why must there be so? God to punish men's corruptions, their pride, their ignorance, their wilful abuse of his knowledge, will suffer such things to be. Though he hath a gracious end, That the approved may be made manifest; That as all the persecutions, which have been in the Church were from God as a just Judge, to exercise the patience of it: So all the heresies and errors which have been, were to exercise the wisdom and true faith of the Church. So that howsoever times of overflowing of errors be dark and uncomfortable times, yet to consider the cause, is far more uncomfortable, for these came from men's corruptions, and Satan's instigations, as also from a provoked God in Heaven, who punisheth our former unthankfulness and disobedience, with corrupt ends and practices: As it's said, Because men did not receive the truth in love, God gave them up to believe a lie, 2 Thess. 2.10. So that it's hard to say, whether is more sad to consider the nature of the errors, that dishonour God, or the cause of them, which is God's anger against a people for barrenness and unthankfulness. God then hath his times, when for the sins of a people he lets Satan loose, and suffers this red Dragon to vent his dreadful poison  
Thirdly, As the corrupt errors of men came from God's anger, so in mercy he hath appointed times, wherein he will purge and take away their dross. For these Church-burthens and Church-corruptions have been far more heavy upon God's people, than State-oppressions. Therefore the first thing that Gideon did, who was raised up by God, to be a Judge to deliver Israel from their cruel oppressions, was to remove their Altars, and all their Idolatry: he began with God first, Judges 6.28. And so when Moses had gathered the people of Israel into a body, and they were capable of a Civil Government, yet the first thing he doth, is to prescribe them Laws concerning the worship of God; and in the Decalogue, the first Table is for the Duties relating to God. By this you see, That corruptions in God's worship and truth, as they are greater sins than others; they are talents when others are pounds; so they lie more heavily upon the people of God, they bewail them more. Rome, as it was Egypt, did not so much trouble the godly, as it was S●dome; the Idolatry more than the cruelty offended the people of God. This being so, God among temporal promises of deliverance, of righteousness and peace, doth also comfort the godly with times of Reformation in his Church, that this hay end stubble shall no longer stand to dishonour his building. Thus God by the Prophet Isaiah promiseth. To purge away their dross, and to take away their tin from them, Isai. 1.25. which doth relate to their Church-sinnes, their Idolatries, as well as State-sinnes. And by Ezekiel, you have a glorious promise concerning Church-Reformation, Ezekiel 36.25. as well as temporal, He will give them to see their Idolatries, so that they shall be confounded and never open their mouths. Especially, God hath those times, when people shall be ashamed of their errors, of their superstitions, and shall never open their mouths again to plead for them, or justify them, When they shall see the pattern of the Mount, Ezekiel 43.10. You have a notable promise, Malachi 3 3 where upon Christ's coming, there is promised a glorious restauration, He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. Christ when he came into the world found all God's worship grossly polluted; all the Priests had defiled themselves: Now this was one end of Christ's preaching to purify them, to cleanse them from these defilements. It's true, profane and worldly men, or mere Atheistical Politicians, they make no matter about God's truth, they make advantage of any Religion that serveth a design; but this was the great work of Christ's Ministry, to make a Reformation in Doctrine and Worship. Though this was very unpleasing to corrupt men, therefore it is said, Who can abide the day of his coming? It is even like a day of judgement to them. It is observable what our Saviour saith, as much to our purpose, and parallel with the Text, John 4.23. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth. You see how God hath his hour, his time and season for such a thing; and then when that is come, they shall worship, God will so overrule, enlighten, and persuade men's hearts, that they cannot but yield. Such an hour or time God had, when we recovered out of Popery, Then darkness covered the face of the earth: The Sun, and the Moon, and the Stars were turned into blood: The Officers of the Church, who should have had light to instruct, did cruelly and bloodily persecute such as did hold the truth. Now, though all the world was thus in darkness, yet when God raised up those instruments of his truth, Luther, Melancthon, Calvin, and others: They were no more able to stop the spreading of the Gospel, than they could hinder the Sun from running its race. God's hour was come, and then the eyes of men would be opened. There were many persons, before Luther's time, learned and godly men, that did withstand Popish errors, that died in contradiction of them; but yet the world was not awakened; they did not think of coming out of Egypt, till God's time was come.  
Fourthly, This Day of Gods revealing, may be a long while, as to our expectation. God may suffer corruptions to cover all the body of the Church: You may see only chaff, and no wheat; and this may be a long while; so that the godly do even languish under their expectations. Thus in Elijah's time, 1 Kings 19 14. to his knowledge, and according to visible appearance, he only was left to vindicate the pure Glory and Worship of God; And in what a temptation was he about it? It's true, God told him, He had reserved seven thousand that had not bowed their knees to Baal, that did not communicate in Idolatry: But what was seven thousand to all the people of Israel? No more than the glean of the Harvest. And thus also we might show, how in the Christian Church, when errors had once got possession in it; they were like the Jebusites, and the wild beasts in the Land of Canaan, which could hardly be destroyed. Donatism lasted above two hundred years. Pelagianisme, and Arianism, though but sparks, yet kindled such a fire, that it was not extinguished in many generations. So that we may say of this time, as Christ to the Disciples, It is not for us to know the times and seasons, when God will restore his Church to her purity. That is enough, which our Saviour saith, Every plant that is not of my Fathers planting, shall be rooted out, Matth. 15.13. That is an excellent place, compared with this Text: God hath his time, when he will root out all the plants, that he did not plant in his own Vineyard: But how long it will be, ere this day break forth, God hath not discovered to us.  
These things thus explained, Let us consider the Reasons, Why God will have a Day to declare men's works in matter of false Doctrines? And  
First, Because the truth of God is dear and precious to him. Christ himself makes it one main reason, why he came into the world, (viz.) To bear witness to God's truth: So that Divines say, Though Christ's death in respect of God the Father appointing him to be a Sacrifice for sin, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an atonement or expiation, yet if you do respect men, before whom he made a good Confession, as Paul saith, 1 Timothy 6.13. So it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Martyrdom; Christ died a Martyr, as well as a Mediator, because by his blood he witnessed God's truth. You see then, how dear his truths are to him: And the Psalmist, among other arguments, useth this, It's time for thee, Lord, to work, for men have made void thy Law, Psal. 119.126. And though it be but the least Commandment, yet if any man shall teach men to break it, he shall be called the least in the Kingdom of Heaven, that is, he shall be none at all in the Church here (as some expound) and of Heaven hereafter, Matth. 5.19. Know then, that not only profane lives, but corrupt Doctrines do provoke God.  
Secondly, It's necessary there should be a time, because of the people who belong to God's grace, that they may see their errors, and bewail them: That they may redeem the time, by pulling down their hay and stubble, and building gold and silver. Thus Luther, and all the first Reformers (alas) they had a long time built hay and stubble, till God opened their eyes, and then they were as much for truth as once against it. How could the people of God come out of Babylon, if this day were not? And if there be so much joy, for reducing one straying Sheep, how much more of wandering Shepherds?  
Lastly, In respect of men hardened in their errors, that their obstinacy may appear the more: That when they will not see, though the day appear, who then can justify them? Thus the Pharisees, the proper builders of hay and stubble, yet Christ tells them, He came into the world, that they might not see. Their blindness was the more increased by his light.  
Use of Admonition, To embrace those days of light and Revelation, which God brings into the world. Do not dote upon thy own Opinions; thy old corrupt Doctrines and Worship: It's no longer night, the day appeareth. It's true, such a day is very terrible to men, who are wholly corrupted with their errors: As Mal. 3. The Prophet speaking of his coming to purify the sons of Levi, cryeth out; Who may abide the day of his coming? It's as terrible (you heard) as the Day of Judgement to them. Certainly, to superstitious and idololatrical persons, the day of Reformation is a terrible day: They cannot abide the purity and holiness of it. Do not dispute, but wisely observe when God causeth such days to arise upon thee; thy blindness will be the more inexcusable.  
Because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.  
We now proceed to the manner, or Instrument, by which the Day of God shall declare it, and that is by fire. This is the place that hath raised much fire of contention, while Expositors differ about the interpretation of fire. Austin (as you have heard) thought it one of Paul's hard places, to be understood; and is so modest, that he professeth he had rather learn from others, then dictate any thing himself. This Text the Papists make the chief place for Purgatory; therefore Bellermine lib. 1. de Purga. cap. 5. is very large in the explication of this place, call it as difficillimum for tilissimum, etc. one of the most difficult places of the whole Scripture, and yet most profitable, because the Catholics build their Ecclesiastical Doctrines on this place, viz That there are venial sins, and that there is Purgatory. Indeed, he doth in part Orthodoxly expound the fire in this verse, saying, Herein we do not descent from Calvin and Martyr; but he would establish it on verse 15. Of which in its time. But it's well, that if there be such a fire, it's only of hay and stubble, and will not last long. By Purgatory fire, they mean a severe punishment, though not altogether so terrible as Hell; in which place they go, that are good for the main, but yet have many sins cleaving to them, from which they were not purged in this life. If you ask for a text of Scripture, some say, It cannot be proved by Scripture, but only it's a Church tradition: Others, as Bellarmine, labour to prove it by Scripture, but by very obscure texts, such as these are. Now, necessary things, to Faith or Salvation, are some where or other, laid down plainly in Scripture. But that this is only a probatory fire, and not a a purgatory, as they hold, appeareth by this clear Argument. They hold that only wicked actions shall come into the purgatory fire, but the Apostle makes all actions, good or bad, to come under this fire. The fire shall try every man's work. If it be gold or precious stones, it must be tried by fire, as well as hay or stubble; whereas, purgatory fire is only for hay and stubble. And this sufficiently clears the place from any such corrupt gloss, which would build hay and stubble, even from that very text that threatens fire to such Doctrine.  
But it's not enough to confute a false interpretation, unless we give a true. What then is meant by fire? And  

What is meant by fire.  First, We will take it for granted (though some think otherwise) that fire is used in the same sense by the Apostle in these verses. It's revealed by fire. The fire shall try. Yet ●o as by fire Three times the Apostle nameth fire, and it's not likely, that in so short a space, he should use it in different senses.  
Taking it therefore for one and the same fire, let us consider how the Scripture useth the word fire; and I shall not reckon up all the significations, but what respects to this in my Text, And  
1. Fire signifieth the wrath and anger of God. Why is thy anger kindled like fire? And, God is a consuming fire, Heb. 12.29.  
2. For the Effect of God's anger, tribulations and punishment. When thou walkest through the fire, Isa. 43 2.  
3. It's used for any thing that will try and examine. That as the fire trieth the gold, but consumeth the dross; so whatsoever way God takes to examine, that is fire. Thus Psal. 66.10 Thou hast tried us as silver is tried And Gods Word is said to be like gold seven times tried in the furnace, Psal. 12 6. Especially Zechar. 13.9.  
4▪ More particularly, it's used for God's Word, because that doth try and discover all false ways. Jer. 5.14. I will make my ●ords in thy mouth fire, saith God to Jeremiah. For fire hath light and heat in it; both these try. First, Light: Every thing that is manifested, is manifested by the light, Ephes. 5.13. Secondly, Heat: Calor separat heterogenea. Heat separateth the dross from gold. Now the Word of God is light and heat.  
5. Fire is used for temptations, afflections. The precious trial of your faith by fire, 1 Pet. 1.7. Count not the fiery trial a strange thing, 1 Pet. 4.12. Mark 9.29. Every Sacrifice shall be s●lt●●●ith fire. That is, as some expound it, Every man that would be acceptable to God, he must have salt to season him; and this salt, is, the fire of afflection.  
By these places you see then, that fire signifieth in the general, God's severe judgement, discovering and trying men's ways, which are partly by his Word, and partly by afflictions. So that the Apostle continueth in his excellent Allegory of building. Those parts of the house that are wood and straw, are presently consumed by fire, but gold and silver will abide. This I conceive the genuine meaning, only further take notice, that the Apostle speaks in the Present-tense, it is revealed; but we translate it in the future; because it's usual in the Scripture, to speak of a thing that shall be continued, in the Present-tense; as also to show the certainty of it. It's also doubted to what this doth relate: The day shall be declared by fire; Some say, the Lord shall be revealed in fire, as 1 Thes. 1.7. Others more probably, the work of every man.  

The way God takes to bring people out of error.  Doct. That God useth to bring people out of errors and false ways, by his Word and Afflictions.  

By the word and afflictions.  The Word to inform, and Afflictions to prepare the heart. Even as men out of their senses, are kept in Prysons with hard usage; so God, to humble and tame such a people, sadly afflicts them, that they may hearken to his Word. God made Egypt an Iron-furnace to the people of Israel; they lay under great oppressions, that so Canaan might be the more welcome to them.  
To understand this, consider, That though the word and afflictions, 
Which are both helpful, but differently in these respects.  both help to bring a man out of false ways, yet far differently. For  
First, The word of God, is of itself sufficient, in a way of light, to inform and instruct; and hath threatenings also, to be like a goad in the side: but afflictions, of themselves, do not inform, do not teach. God's Word is able to reduce without afflictions, but afflictions cannot do any thing without God's Word. Hence all that fire which is poured upon Idolaters and Heathens, is like the fire of hell; calidus, but not luci●us, because they have not the Word to guide them. Blessed is the man whom thou chastenest, and teachest thy word, Psal. 94.12. Should a man go through fire and water, give his body to be burnt for any error or superstitious doctrine, all the imprisonments and burnings in the world could do them no good, unless the Word go before. Heretici sunt lapidandi argumentis è Seripturâ petitis: Arguments fetched out of the Scripture, may strike down the greatest Goliath.  
Secondly, There is a difference between the Word and Afflictions, because though afflictions have a voice as well as the Word, and the rod speaks as well as God's Word, yet the word of God doth it distinctly and plainly, afflictions in a general manner. They tell us God is angry; they tell us they come for sin; but why and wherein, or what are the sins, that God's Word doth only inform us. So that God's Word hath the prerogative above afflictions.  
Thirdly, Though the Word of God be thus only able to instruct and convince, being a perfect Rule, yet that doth not exclude other helps, especially the Ministry; for Ministers are called the lights, and guide's. So that the word of God is the light, but it must be put on a Candlestick. The Word of God will convince heretics, but in the hands of w●● and faithful Teachers: Otherwise, men through ignorance and corruption, fetch their errors from the Word of God misapplied. Which made Ambrose compare ignorant heretical persons, using Scripture, to little David in Saul's Armour; it was more than he could wield, and so instead of defending, it did wound him.  
These things being premised, 

1. Let us see, How God by the word reduceth the wandering sheep. 
How wandering sheep are reduced by the Word.   
2. How by afflictions. And    
First, The word of God is instrumental to open the eyes, to enlighten the dark understanding. David doth wonderfully commend the Scripture for this use, that it was a lantern to his feet, and a lamp to his paths; whereby he became wise, and understood even more than his Teachers, Psal. 119. This is the EYESALVE. For want of searching into the Scriptures, it was they erred so grossly about the resurrection. When Christ is promised to be as a refining fire (Mal. 3.) to the Sons of Levi, how did he this, but by the clearing of the Word from Pharisaical interpretations? And Estius, though a Papist, thinks this place alludes to that of Malachi; and indeed there is a great resemblance.  
Secondly, The word of God is fire to try men's works, because it containeth all matter necessary to salvation. So that when we believe hoc credimus, quod nihil ultra credere debemus: the Scriptures are said to be able to make us wise to salvation, 2 Tim. 3 15. If nature doth not fail in natural necessities, much less will the Scripture in supernatural. These things are written, that believing you might have eternal life, Joh. 20.31. As God at first put all the light into the Sun, so he hath all necessary things into the Scripture. The Word of God then will manifest and reveal, both objectively, in discovering that matter which is true, and subjectively, in preparing the eye to see, which is more than the Sun can do: Though that enlighten the medium, yet it cannot give a seeing eye to the blind.  
Thirdly, The word of God will be a fire to try, because it doth direct to all those means whereby we may come out of all errors. As  
1. It presseth humility, not to lean to our understanding. God will teach the humble his way, Psal. 25. Though such may a long while wander, yet they will come back, and then they are not ashamed to recant before the whole world. Peter commends Paul for the wisdom given him of God, 2 Pet. 3.15. and yet we know how Paul reproved Peter to the face, as is related Gal. 1. This was great humility in Peter, to love and commend the excellencies in Paul for all this. Austin wrote his Retractations at the latter end of his age, which argued great humility.  
2 The Scripture bids us love that truth we do know, and so far as we have obtained, to obey, and to walk according to that Rule, Phil. 3.16 You heard last day, That errors are not only men's sins, but their punishments likewise. Because men receive not the truth in the love of it, they are delivered up to believe a lie. Now then, the godly are careful to prevent the cause thereof. He that doth my will, shall know whether the doctrine be of God, Joh. 7 17. Foggy mists draw a cloud over the Sun, and so noisome affections, they becloud the judgement.  
3. The Scripture directs to earnest Prayer: That is the Key to open Heaven's Treasury. Ask and ye shall have. If any man want wisdom, let him ask it of God, James 1.5. David, though a great Proficient, prayeth that God would open his eyes to understand the wonderful things of his word, Psal. 119.18. Prayer must begin, and Prayer must end all reading, and hearing, and all meditations. To study much without Prayer, to read much without Prayer, is like the stomach that eats much, but wants natural heat for digestion.  

Object.  But you will say, How is ●●a●s word a fire? How doth that reveal, when many very exp●rt in Scripture, do yet run into very many errors? Do not those that build hay and stubble, bring many texts of Scripture? How can these be said to reveal?  

Answ.  Answer 1. The defect is not in the Scripture, but in men themselves. The Owl and Bat is made blinder by the Sunbeams, not through any defect in the Sun. A diseased stomach, groweth worse by the good meat it eateth. The Papists call the Scripture, The Heretics Book; and Luther did so also, but upon different grounds: For the Papists, they say the blame on the Scripture, making it insufficient, imperfect, a nose of wax: but Luther, on men's corruptions, that profanely and presumptuously put that sense on it, which it doth not own. But  
Secondly, Men swallow down first the sweet poison of errors from false Teachers, and then they think every place in the Scripture makes for them. And this is the main cause of errors. They have men's persons in admiration; they do not judge of persons by their Doctrine, but their Doctrine by their persons: and when they are thus prepossessed, than they easily persuade every text is for them, or at least not contrary to them. A man that hath a noise of wind in his ears, thinketh he heareth the like abroad; and the distempered palate, thinketh every sweet thing bitter.  
Thirdly, They do not attend to the whole Scripture. They compare not place with place. Mark any errors; they fasten upon some places of Scripture, and they do not wisely consider other texts as well. If we take that place, We are no more under the Law, but under grace, Rom. 6.14. here you would think the Law were quite laid aside; but take ●●other place, The law is good, if a man use it lawfully, 1 Tim. 1.8. And, ●● we make void the Law, God forbid, Rom. 3.31. So then, you see the Law hath its use still.  
Lastly, It's not enough to have Scripture, to have many texts, but we are also to make use of those helps for the understanding of them, which God hath appointed. The Scripture is the only Rule, but not the only Means; for, else there needed no praying, there needed not the Spirit of God, nor the Ministry; but God hath appointed Ministers in his Church, who by way of Office, are to interpret and explain Scripture. They are called eyes, and Shepherds. And the neglect of this, may lead a man, though perfect in the Scripture, into errors.  
I come to the second way: Afflictions are God's fire, they will discover men's works by of preparation, and fitting the heart to receive; 
How afflictions may help to reduce men from error.  even as the ploughing and harrowing of the ground, makes it fit for the seed. Many Psalms have this Inscription, Maschil, a Psalm of David; that is, a Psalm that giveth Instruction. Now many have afflictions for their subject: Hence is that old saying, Schola crucis, est Schola lucis. We are careless proud, wanton, negligent and will not hear what the Word saith, till God hath c●●stized us; and therefore the Church of God was most Orthodox, and the purest Virgin in times of persecution, but in the times of prosperity, than the most damnable heresies did overflow. As in Summer, the Snakes and Adders are busy, but in Winter they do not stir.  
Use of Instruction, How much we are to bless God for his Word, and the pure preaching of it. It's that which preserveth thee from swallowing down the damnable poison of thy soul: It is that which keepeth thee from falling into the d●tch, though now we are grown wanton under it: We are weary of this Manna: Yet when at first they came up out of Egyptian Popery, the pure preaching of the Word, was accounted the greatest mercy. There was a solemn day of rejoicing in Germany, when the Bible was translated into the vulgar native tongue. Observe the Devils methods, when for a long time he destroyed men through ignorance and horrid blindness, afterwards he did it through too much knowledge, or rather abuse of that knowledge and light which shined upon them. But let not the building, though of hay and stubble, be accounted a light matter, it will cost fire. It will not be a small matter to endure the burning in this Text.   

Verse 14. If any man's work abide, which he hath built thereupon, he shall receive a reward.  
THe Apostle (you heard) hath in a general manner, treated of the time and manner, how all the works of the builders in the Church shall be tried, which (persisting in his Metaphor) he calls fire. He now comes to the application of this Allegory, and to show the particular disparity. And  
1. He beginneth with the wise builder, and herein you have the good work supposed. And  
2. The good reward promised.  
The good work supposed is, If it abide. If it can endure the fire, and be not consumed by it; for so all truth will. The good thing promised, is, He shall receive a reward. By the reward here promised, to understand only that honour and dignity he shall have in the Church, is to limit it too much; we may take it for all the honour and blessing God will bestow on him here, and eternal life hereafter.  
Now why it's called a Reward, and the improvement of that, hath been already considered; we shall therefore pitch on the matter supposed, If any man's work abide. Now this must be understood, supposing all the other conditions likewise required to salvation: For if a man preach truth never so truly; if he be never so Orthodox, yet if his life be wicked, he shall lose heaven for all that. Therefore those who are Orthodox in their judgements, and do not walk exactly in their lives, are like those posts in the highway (as Austin said) that direct passengers to go the right way, but they themselves stand still. The meaning then of the Apostle, is, That on his Doctrines part, there shall be no impediment to his salvation. If his life, and if his aims and ends be gold likewise, as well as his Doctrine, he is sure to have a glorious Reward.  
Now though this be a necessary point, to show that it's not enough for such Officers to preach that which is truth, but they ought to have such aims and ends, and such an holy conversation also, as the Word requireth; else, they but make Crowns of glory for others, and they themselves shall be cast into eternal darkness; yet because it's not intended here, I wave it.  
Again, when it's said, If a man's work abide: By work, is meant Doctrine. That you may not suck that poison, which a Papist from hence inferreth, That there are some works so pure, that they can abide God's trial: David thought otherwise, when he said, Enter not into judgement with thy servant, O Lord, etc. Psal. 143.2. From the matter then supposed, If it abide. Observe,  

Observe. Of the durable nature of God's Truths.  That God's Truths are of a firm and durable Nature, notwithstanding any trial or opposition whatsoever.  
Thus Christ Mat. 5.8. Heaven and Earth shall sooner pass away, then one iota or title. Whatsoever is asserted or threatened, or promised, stands firmer than Mount Zion, like the earth, which cannot be removed. They who have endeavoured to overthrow God's Truths, they are as absurd, as if a man should set his shoulder to remove a huge mountain. 1 Pet. 1.25. God's truths are exalted for duration above all earthly pomp; All flesh is grass, the grass withereth, the flower fadeth, but the Word of God endureth for ever. See then, the incorruptibility and immortality of God's Truths, that as it's said of God himself, I am the Lord, and I change not, Mal. 3.6. so these are Gods truths, they change not. All flesh is grass. Whatsoever greatness and power hath exalted itself against God's truth, hath vanished into dust, when truth hath still prevailed.  
To understand this, consider,  
First, 
Truth twofold, Increated and Created.  That there a twofold truth, Increated and Created. Increated, and that is God himself, who is the first essential and immediate truth. God is true, and every man a liar. I am the truth (said Christ) Joh. 14.6. And this is indeed the ground why God's truths are so permanent, because they are the Assertions or Testimony of the first Truth. So that as the Sun, the Fountain of light, cannot be dark, so neither is it possible for God to lie or deceive.  

Created truths of two sorts.  Now Created Truths, are of two sorts. Natural Truths, such as are in Philosophy, and are implanted in men's minds, either as principles, or as necessary conclusions to be deduced from them: And these are of God, as appeareth Rom. 1. Which made one say, Omnis veritas est a spiritu sancto. And these also are necessary and certain. And  
Secondly, There are Divine Truths, such as are revealed in God's Word, most of which humane reason could not comprehend; but as Zacheus, of a low stature, got up into the tree to see Jesus, so reason being too low, must ascend up into the Scripture to behold these truths. Now these are more certain and durable than those natural Truths, because natural truths are founded upon the nature and essence, or properties of the creatures, but Divine Truths on God's Word. It is true, all Truth is said to be in indivisibili, and so one Truth is not more true than another, but yet the foundation of this truth may be more firm in one then in another.  
In the next place, consider that God's Truths in his word, 
Scripture truths reduced to four heads.  may be reduced to four heads: 

1. Assertory Truths, such as assert any matter of Faith, or matter of fact.  
2. Truths of Prophesying and Prediction; and such do not abide always, because they are completed in the accomplishment of them.  
3. Truths of Promise or Promissory, and those have not only God's word, but some of them God's Oath also, and they are founded in Christ, in whom they are yea and amen, 2 Cor. 1.  
4. There are Comminatory truths or threatenings: now here is this difference between the two latter, since Promissory truths are not made good, unless a man believe: It's of saith that the Promise might be sure, Rom. 4.16. but the threatenings of God are sure, and will be true, though the profane person do not believe them, though he think the contrary. Now the Ministers work, which he must build, is upon one of those foundations, Assertory, Promissory, or Comminatory Truths, and this will abide, though the flames burn never so violently.    
Thirdly, This good building of truth, doth not only abide the fire, 
Truth willing to be tried.  but desireth the fire; it's willing to come to the Touchstone. The thief hateth the light because his deeds are evil. Heresy and false Doctrine doth not love the Touchstone, no more than the Owl the Sun. Hence it is, that being provoked to go to the Scriptures, they accuse the Scriptures of insufficiency and imperfction. It's a saying of Lindan a great Papist, living in the first time of the Reformation, That it had been better, if they had never yielded to the Protestants to prove things by Scripture, but kept only to tradition. Whensoever any erroneus persons begin to disparage, or to dethrone the Scripture, not to adore the fullness and sufficiency of it, as a Rule, suspect that man; he is like the Elephant, which because he cannot endure to see himself in the water, is said to disturb and bemuddy it. So that the truths of God do not shun the fiery trial.  
Fourthly, The Truths of God, built by a spiritual builder, do not only abide the fiery trial, but they grow more illustrious and glorious thereby. 
They grow more illustrious by the fiery Trial.  All the heresies and Persecutions that ever have been, were like the waters to the Ark, they lifted it higher to Heaven. The truth about grace had not been so clear, had not Pelagius maintained freewill. The Divine Nature of Christ had not been so fully evidenced out of Scripture, had not the Arrians opposed it. Justification by Faith in Chr●st, had not been so strongly and powerfully proved, had not Justification by works been obtruded in Popery. So that it doth not only abide the fire, but it's grown more admirable thereby. Many doubts are removed; and as the winds, shaking of some trees, make the root the faster, so the difference and disputes about Religion, though they do hurt to some, yet to sound and solid men, they have made them more established. Nil tam certum, quam quod è dubio certum Which made an Ancient say excellent well, P●us debeo Thomae dubitanti, quam Petro credenti: For by his doubting, Christ's Resurrection was more confirmed unto us.  
Fifthly, Not only the Truths of God in their Nature, 
The effects of truth also upon the heart, will abide this trial.  but also in the proper and genuine effects upon the Hearers, they also abide, and will endure the trial. Now the Truths of God revealed in the Scripture, among other Effects, have these notable ones.  
First, To assure and persuade the heart of the certainty of them. Hence faith is called assurance; and, full assurance. Heb. 10.22 And The substance of things Heb. 11.1. So that where God's Truth hath been fully received, there it establisheth the heart. It's not carried away with every wind of Doctrine. There are few that we can say of, that they have received the truth, not as the word of man, but as the word of God, 1 Thes. 2.13. Many are so fickle, so inconstant, so unsettled, that they are ready every day to have a new Faith; this is, because the Word is not received as God's Word, but as a man's Opinion.  
The second notable Effect, is, To regenerate and make us new creatures: And this is also an incorruptible effect, no sin, or Devil, or the temptations of the world shall be able to obliterate that heavenly Image or Picture, the Word of God hath drawn upon such a man's soul. Thus 1 Pet. 1.23, 24. Being born not of corruptible, but the incorruptible seed, which is said to abide, though all flesh and the flower thereof doth perish. It's true indeed, David's grace, and Peter's grace, in the fiery trial of sin, seemed to be quite extinct; but they were as the trees in winter, which have life in the root, though no signs of life appear by fruit, or leaves. If therefore you see any, who seemed to have been regenerated by the Word, totally Apostatise and fall off, take the Scriptures saying up, They went from us, because they were not of us, Joh. 2.19. No true Stars can indeed fall from Heaven, meteor's may. Thus not only the truths we preach, but even you that are Hearers, aught to be our work, and an abiding work. The Apostle calls the Corinthians, his Epistle, to be seen and read of all men, 2 Cor. 3.2. You are to be as walking Sermon●; and no temptations▪ or persecusecutions, yea, The gates of Hell are not to prevail over you, Mat. 16.18. The forgetful or unprofitable Hearer, doth as much as lies in him, to make the truths of God, of no more durable operation then humane figments.  

Object.  Now to this Doctrine, there is an obvious and palpable Objection: How can we say, that the true and Orthodox building in Christ's Church, will abide all storms? Do we not read frequently, that in the Church truth hath been condemned, error owned? All those Martyrs, that lost their lives for the truths of God, were they not condemned as heretics? Hath not error always found more upholders than the truth? Was not the Lord Christ condemned, and that by a Council of the Priests and Elders of Jerusalem? Was not the whole world turned Arrian? And in our forefather's days, was not the Egyptian darkness of Popery, covering the whole world? Was not the Mass, Transubstantiation and Image worship, set up as the principal truths of God? And are there not men that write, the time will come, when the Word, Trinity, Coessential, or Consubstantial, shall be as much hated as Mass and Transubstantiation?  
To this Objection, we Answer: That those matters of fact cannot be denied, and yet the Doctrine is true; for, those oppressions and overwhelmings of the truth, were but for a while. The truth of God did abide the fire, even then, and afterwards prevailed more than ever. The Sun for a while, may be in an Eclipse, and hidden by black clouds, but at last its light doth prevail. We do not say, that in every place, and at every time, truth always is extolled, and error condemned, but in time it will be. It's with the truths of Christ, as it was with Christ himself; he seemed to be overcome by his adversaries, he was dead and buried, yet he had a glorious Resurrection and Ascension. So that as God would not suffer his holy one to see corruption, so neither will he let his holy Truths. But as in Christ, his bones (by God's providence) were not to be broken, the seat of strength, so neither can the bones of Truth be. The Apostle saith, The Day shall declare it; that is, the time appointed by God.  
2. This abiding or decaying, must not be judged by carnal reason, but by the eye of Faith It's enough that to the godly and Believers, though but a few, truth is acknowledged, though the greater part of the world vote for an error. Christ himself was not owned for the Messiah, but by a very few that had the eye of Faith; the greater part denied him. To every man's eye, the sun is less than the whole world, but to art it is far bigger. That therefore is said to abide the fire, which indeed, and to the eye of Faith doth so. Wisdom is justified of her Children, Mat. 11.19.  
3. We told you, Though the day of Judgement was not principally intended, yet we could not wholly exclude it neither. And then the truth and sound principles of faith will abide, when errors shall call for the mountains and hills to cover them.  
Use 1. Of Exhortation to us Ministers. Seeing we are builders, How behove●lli● it to build such sound solid matter, that will abide? Oh that this Text were written in the heart of every one that undertakes to maintain or preach any thing in Religion! It is a Babel or Jerusalem thou buildest, and God will discover so at last. But  
Secondly, Of Instruction, what you hearers should be, such in whom the truths we preach should live and abide: How can we say, All flesh is grass, but the Word of God abideth for ever in your hearts? Nay rather, the Word and all preaching withereth as the grass; and the works of sin and the world abide for ever with you. Well, know this, that whatsoever we preach out of God's word, it is of everlasting abode, it will go to the grave with you, it will go to Hell, or to Heaven with you. Do you forget it never so much, that will not forget you? The Word will judge and condemn you; And how can that be, but because it will be alive, and come forth at that great day against thee?   

Verse 15. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire.  
THis Text containeth the contrary event of the foolish builder to the wise. We would think hay and stubble should be no such great matter; that God would not much stand upon such small things: But this Text will sufficiently inform to the contrary.  
In the words then, consider, The evil work supposed; and the suitable Reward threatened.  
The evil work supposed, is to be such that cannot endure the trial, but will be burnt. If any man's Doctrine be hay and stubble, which cannot endure the fire, but will immediately be burnt.  
Then there is a twofold reward, even resembling that of an hell,  
There is Poena damni, a punishment of loss.  
2 Sensus, He sh●ll be saved, but so as by fire.  
There is no difficulty in the former. For though it may be thought to refer to the work, yet it is far more probable, that it doth relate to the person whose work it is. So that as metal cast into the fire loseth its dross, and so cometh out less than it was; thus it shall be with him, he shall be afflicted, yet so that it shall turn to his good. But the later is much vexed. And  
First, You see the Apostle speaks not of fundamental Heresies, such as are damnable in their nature, and carry the party without repentance to destruction; but of such as are consistent with salvation. Learned men apply it to the Gnostics, the famous Heretics of those times, who did not deny Christ, but superstructed many evil and sinful Doctrines upon this rock or foundation.  
In the second place, They are such as make a man's salvation very difficult. Even as you have an expression of a righteous man, A righteous man is scarcely saved, 1 Pet. 4.18. For this phrase [So as by fire] is a proverbial expression, to denote the extreme danger a man is in, and yet escapes, as those three Worthies in the fiery furnace. Thus Judas vers. 23. speaking to this purpose of many people led aside with errors, saith, Save them with fear, pulling them out of the fire. They were in as great danger as a child fallen in the fire, whom the father pulleth out with great fear and amazement. Thus Joshua, Zech. 3.2. is said to be a firebrand pulled out of the fire; that is, delivered from great and imminent dangers. The same expression is, Amos 4.11. Ye were as a firebrand plucked out of the fire; he speaketh of such who had escaped the public judgements o● God upon them. This proverb the Latins and Grecians also have, e slammâ cibum petere.  
This being so clear, we would wonder, what should make the Popish Interpreters dream of a Purgatory fire; for they hold Purgatory a real fire, even as that of Hell; but the Apostles expression is, As it were by fire; which denoteth a mere similitude and comparison, God's examination and judgement; as also the Word, and heavy afflictions, these are the fire, which he must go thorough.  
Besides many of them hold, That the Apostle speaks of the Day of Judgement, when all men's works shall be examined and judged; so that this fire must not be till the Day of Judgement; whereas they hold Purgatory fire, presently upon a man's death, and so necessarily before the Day of Judgement. So that Austin long ago far more probably interpreted it of afflictions in this life: Even as a Merchant in a dangerous tempest throweth away all his goods, and ●oseth all that he loved, to escape with his own life: So shall it be with any man that builds unsound and false opinions, when God shall awaken him by t●●bulations, he will be content to throw all away, to lose all: He will forsake all those Doctrines he was so dearly enamoured with, that he himself may escape.  

Qu. Whether any Ministers or Churches are quite free from building hay or stubble?  Now here may be a very profitable Question raised, Whether there be any Doctor, or Teacher in the Church of God, yea or Church, though never so reform, that doth only build gold and silver, and not some hay or stubble?  
Answ. To this only in the general, we say, That setting aside the Apostles, who were infallibly inspired and directed. There is ignorance and sinful affections cleaving to every man in part, and so to every Church▪ and therefore even the most excellent men and Churches have had their straw and stubble, whereby even every man's salvation, though never so eminent even on his Doctrines part (not attending to his life) is very difficult. All the Fathers had their Navi, their hay and stubble: And this is true of all, though never so eminent in after ages. But from the first observe,  

Observe. Every man shall be a loser by what error soever he maintaineth.  That every man will be altogether a loser in any error or false way that he hath maintained, He shall suffer loss.  
Sometimes by false ways men propound base carnal ends, wealth, riches, honours and applause in the world; sometimes they think of spiritual ends, more comfort and peace of heart, more enjoyment of God; but what Doctrine or ways are not of God, a man is sure to be frustrated of his expectations; if they have them for a while, they will quickly vanish away as the crackling of thorns, make a blaze, but continue not.  

Wherein they shall be losers.  In the first place we shall show, Wherein they shall be losers.  
First, If they thought by erroneous ways to better themselves in an outward condition in this world, in this they are sure to lose. How many have turned from truth, when persecuted, to errors and false ways, only to have their lives and liberties, and external comforts, but in the issue have been deceived of all? When the Turk so prosperously prevailed, many Christians embraced the Turkish Religion. In Popery, and times of bloody persecution, men through fear and love of the world denied the truth, asserted and maintained false Doctrines; But what got they, many of them? Did not our Saviour's Rule prove true? He that will save his life shall lose it, and he that will lose it shall save it, Mat. 16.25. And doth not the Prophet Jonah tell us a good lesson, They that observe lying vanities, forsake their own mercy? Jo●. 2.8. They that would worship Idols, or go into superstitious ways, they forsake that very mercy, God hath provided for them otherwise. Oh that this were well thought of by those, who think to better themselves by those ways that are not of God  
Secondly, If they looked for honour and outward dignity, to be applauded and esteemed; this also they shall be losers in. For by the judgement of those Churches or persons that are orthodox, they shall fall from all that repute and esteem they had. The Church of Rome was set up like an high Mountain: Did not all the people of the Christian world, when there were breaches in Religion, look upon her, like a brazen Serpent, thinking to be heard presently? The repute and authority she had in all men's consciences, made the politic Pope's triumph over all the great ones of the world thereby, and enlarge both Civil and spiritual jurisdiction: But when her Idolatries and errors were discovered, How odious and abominable is her very memory? Now it's the Sodom, the Babylon, the Egypt John speaks of. So that howsoever errors may have great applause and glory for a while, yet God in time will make them vile as dung. As of those corrupt Priests in th● worship of God, God said, He would spread dung upon their faces, Mal. 2 3. The Pharisees by their superstruction of hay and stubble, they intended glory and honour of the people: They did all things as men acting upon a Theater; but when Christ came and preached the pure word of God, and discovered all the●r vanity and hypocrisy, than their esteem and honour fell immediately in●o the dust. Mat. 5.19. Our Saviour speaking against false teachers, says, If any teach the breaking of the least commandment, he shall be called the le●st in the kingdom of Heaven. The kingdom of Heaven is the Church in this life (as some expound) And, he shall be called the lest, that is, He shall be of no repute and esteem. Thus the names of all the Heretics that have lived, are they not of unsavoury memory? And though some had excellent parts, and held many truths, yet this dead fly falling into their ointment marred all.  
Thirdly, They lose all their ministerial labour and study they used, in building such stubble. And truly this loss should much affect every man, whether Minister or private Christian. Some opinions thou hast, thinking them truths, but they being errors, all thy preaching for them, writing for them; all thy endeavour to proselyte others to thee; thy going far and near to make others of thy mind▪ all this is lost labour: It will not have so much reward, as a cup of cold water, given ●n Christ's name, will have. A Wasp is busy, and flieth up and down, as well as a Bee; but a Bees business brings honey, a Wasps doth nothing but a sting. Thus it may be thou art active and diligent; thou art speaking of thy opinion to all; but art thou a Bee making honey, or a Wasp stinging others? Never care to company with those, that you perceive have a sting only, and no honey. The Pharisees, what a deal of pains did they take, to disciple others to themselves? They compassed ●ea and Land, as Merchants to get wealth, and when all was done, they made themselves and their hearers in greater danger of damnation than before. Thus the Jesuits are as industrious as the Devil, compassing the whole world, to make a prey of men's souls: But all this labour will accuse them the more. The Wiseman observeth great vanity in all worldly labour: but especially in matters of Religion to labour in vain, there to lose all thy nights and thy days, and thy study, and thy pains, is beyond expression miserable.  
Fourthly, They will lose their inward peace and comfort of conscience. How many that have turned aside from the truth to error, have found tormenting worms gnawing their conscience? They have not found it a light sin, witness Spira, and many others. He that denieth me, saith our Saviour, him will I deny before the Father and the holy Angels, and the whole world, Mat. 10.33. And indeed there can be no sound comfort, but upon Scripture truths; for God's presence will go along only with his own truths. Even as it is in his Sacraments, God's grace will be exhibited, and true comfort conveyed only in his instituted Sacraments; if men should appoint any of their own head, they cannot look for his presence and efficacy. So it is here, If men broach errors and false ways, God will not own them; a fire of straw and stubble will give but short and little comfort to a cold man.  
Fifthly, They lose, though not the total seed of grace, yet the degree and fervency of it; yea in regard of outward appearance all seemeth to be lost. They have not that tenderness, that strictness they once had. Hence the Apostle couples, The shipwreck of faith and a good conscience together, 1 Tim. 1.19 Lose one, and you lose the other. How careful is the Apostle to forbid all those disputes, which do not tend to godliness, and which do not edify? 2 Tim. 2.16. The shellfish was unclean, it had but little meat in it, and a great deal of difficulty to get it. Men given wholly to dispute, do not mind the affectionate part of godliness. Grapes do not usually grow on such thorns. This than should make every one look to what he buildeth; take heed thou art not falling into a noisome pit; look lest that when thy eye groweth dark, thy whole body will quickly grow dark; and to decay in grace is a great provocation of God. To decay in thy estate, in thy health, are sad things; but in thy love to God, in thy fervency, in thy zeal, is much more miserable. Remember from whence thou art fallen, and do thy first works, Rev. 2.5. It's our duty to grow in grace, and for thee to do the clean contrary, to decay in grace must needs provoke. Now part of this growing in grace, is to keep steadfastly to the truth. That is very observable, 2 Pet. 3 17. They must not fall from their steadfastness, And how shall that be? By growing in grace and knowledge.  
Yea last, Men lose their parts and gifts: They have not that clearness and soundness of understanding, as they had. Hence error doth corrupt the mind, as rust doth the iron. To him that hath shall be given (it's spoken of the right using of our talents) and from him that doth not use it in a right manner, shall be taken away all that he hath, Mat. 25.29.  
Use 1. Of Exhortation to us Ministers, to be much in prayer and diligent study in attending unto the word of God. You see here, unsound and false preaching may bring us to great and sad losses, worse than of outward substance and maintenance, even of inward comfort and peace with God; and this we are the more to attend to, by how much we know but in part, and understand but in part. As the bodily eye is subject to a world of diseases, and any distemper there, is very dangerous: So the mind of a man is subject to much corruption, blindness, ignorance, injudiciousness, vain and false reasonings; insomuch that it's a proverbial expression, Humanum est errare; what is that but as much as humanum est damnari, if God prevent not? Seeing therefore we are thus compassed about with infirmities, which may prove destructive; this should make us humble, modest, to say as Hierom, Nunquam meipsum habui magistrum, I never was my own master. If others will be bold and presumptuous, yet do thou tremble; then thou wilt gain, when such shall lose.  
Use of Admonition to you the people; see that in the matters of Religion you be no losers. Religion is every man's study, the Bible should be every man's book. Though God doth not require of you controversal and sublime Divinity, yet the knowledge of such Doctrines as are fundamental and necessary to salvation, you are to be acquainted with; yea, you are not to be always in principles, but as the Apostle saith, To be carried on to further perfection, Heb. 6.1. Now in all your study you may be losers. You may have a vain faith, a vain Religion, and that is, when it's not upon the Scripture-foundation; every man hopes he shall not lose. The Turk thinketh he shall not lose by believing his Alcoran. The Jew that he shall not lose his expectation of a Messiah. The Papist hopes that all his Image worship, all his fastings and pilgrimages shall not be lost, but the Word speaketh contrary.  
He shall be saved, yet so as by fire.  
A twofold loss (you heard) was here threatened to erroneous teachers. And the first part we have dispatched, and now proceed to the later; and the phrase is already explained.  
To be saved as by fire] signifieth, The great extremity and danger such a man is in of damnation: He is like a firebrand pulled out of the fire. For that explication of some of the Greek Fathers, especially chrysostom, who in many other places of the New Testament, doth often judiciously interpret, is in this particular very incredible; He shall be saved (saith he) that is, he shall be kept alive, and yet in hell fire. So that he thinketh the Apostle saith, he shall be damned, yet this damnation is a kind of a living death, and a dying life, he shall be always in hell fire, yet saved alive. He doth use (saith chrysostom) a good word in a sad and evil matter, Every one may see this is forced. We stand therefore to the former explication, as that which is most genuine. And two things may be observed very material:  
1. Whereas you see erroneous and false Doctrines, though not overthrowing the foundation, do yet dangerously shake a man's salvation, puts it to a great hazard. Observe,  
That even errors of judgement may endanger a man's salvation, 
Observe. Errors in judgement may damn a man, as well as a wicked life.  as well as ungodliness in practice.  
An unsound mind, as well as unsound life may undo a man. Austin once made a Question, and knew not well how to resolve it, viz. Which was worst, an Heretic living with an unblameable life, or an Orthodox man, with a vicious and corrupt life? Non audeo dicere, saith, I dare not determine it. Though Austin could not determine it; yet Salvian a religious and zealous Ancient, he seemeth to prefer an Heretic, if unblameable in his life, before a wicked liver. Now the truth is in some respects, one is worse than another; only herein there can be less said to excuse a profane wicked Christian than an Heretic, because moral duties, such as not to lie, swear, or to be drunk, or unclean, are more easily known, than many points in Religion, especially those which are of a sublime consideration: But yet if we speak in the general, they both do endanger a man's salvation. Thus the Apostle Peter saith, That ignorant men wr●st the Scripture to their own destruction, 2 Pet. 3.16. So that you see, a man may destroy his soul, not only by a profane life, but by a presumptuous abusing and wresting of the Scripture from the true sense. And the Apostle James speaketh of it, as a great matter, To convert one that erreth from the truth, he hath saved a soul and covered a multitude of sins, Jam. 5.20.  
To open this Doctrine, consider, That the understanding of a man hath several kinds of corruption, wh●ch do more or less endanger a man's salvation. 
The several corruptions of the understanding that endanger a man's salvation.   
First, There is ignorance in a man's understanding, whereby he doth not know, or believe the truth, and this endangers a man's salvation. This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent, John 17.2. Therefore not 〈…〉 these is eternal death, God would have all men to be saved, and to come to th● knowledge of the truth, 2 Tim. 3 7. Thus as the true knowledge of God and Christ is the way to salvation. This is the star to lead to Christ; so ignorance of these things is the way to damnation. Hence wicked men are often said, Not to know God, and yet how universal is this sin? Few have any knowledge or understanding in the matters of Religion; They have Eagles eyes to worldly things, but very blind Owls they are in heavenly things.  
A second Corruption of the understanding is Error. Ignorance is in the first act of the understanding, which they call simple and bare apprehension; but Error is in the second Act, which they call Judgement. So that to err, is to mis-judge in matters of Religion; as those that denied the Resurrection are said to err, because they did not know the Scriptures, Mat. 22.29. Indeed sometimes the wicked ways of a man's life are called errors: They have always erred in their hearts, saith the Scripture of the Israelites, in reference to their ungodly actions, Heb. 3.10. because every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an error or missing of the mark; so that in this sense, we may say thy ungodly actions are errors. Thou dost well to complain of errors in doctrine; but why dost thou not complain of thy errors in thy life, Omnis peccans est ignorans, every sinner as so is ignorant and erroneous: but we speak not of this, but of those errors in judgement, whereby it judgeth false things true, or true false: And there is no man in the world, but he hath some error in his mind. As there is not in any constitution, Temperamentum ad pondus, an exact temperament: So neither in any man's understanding, an exact and right judging of all things in matters of Religion. We know in pa●t, saith the Apostle, 1 Cor 13. Yea, we are ignorant of far more things than we know.  
Thirdly, There is a further corruption of the mind, and that is heresy. Which word though in the first rise of it, was innocent in its signification, and is so used twice or thrice in the Acts of the Apostles, as some affirm, yet in the Ep●stles it is always used in an ill sense, and by ecclesiastical use, it's different from error two ways: 
The difference between error and heresy.  

1. Error is in matters of less consequence, that are not of necessity; but heresy they make to be of things fundamental: therefore the Apostle speaks of some, Who shall bring in damnable Heresies, 2 Pet 2.1.  
2. They make it differ in the affection of the person. He that is an Heretic hath pertinacy and obstinacy; An Heretic after the first and second admonition, reject, Tit. 3.10. But errors are with willingness to learn, and to be informed, as Austin, Errare possum haereticus esse nolo. Thus Ecclesiastical custom hath used the word Heresy, though I cannot say, the Scripture doth make that the adequate notion of the word. Thus you see in these three ways the minds of men may be corrupted, and through every one of them, more or less, a man may be brought to the very brink of hell. This is a truth little thought of; yea some have thought Heresy to be innocency; yea there are some who have maintained, a man may be saved in any Religion, or in any sect, which if so, then there could be no damnable Heresies.    
Let us consider the Grounds of the Doctrine. And  

The grounds of the Doctrine  First, Therefore errors as well as ungodliness in life will damn, Because they are a sinful corruption of the best and noble faculty in a man. The understanding is wounded with sin, as well as the will and affections; insomuch that if it were possible for a man to have a right will and well ordered affections, yet the sinfulness of his understanding is enough to damn him. Grant then that ignorance, errors, or heresies are sins, and you say enough to make any godly man afraid of them. Therefore think of this, you who make it no matter to hold this or that opinion in Religion. If not to know the truth be a sin, know that is an infinite evil, that will divide between God and thee; and then it's a sin of the best and most noble part, the understanding and reason, whereby we are differenced from beasts. A disease in the eye is a dangerous thing, because so choice a part; and if our eyes be so dear to us, as that it's a Proverb: How dear should your minds and understandings be: Nature hath provided a covering for them, and hair to defend them; and thus we should be careful to keep our minds from all infections.  
Secondly, It must needs be damnable, Because it's opposite to saving grace, and that is a true faith and knowledge of God in his Word. Now this is a Rule, We judge of the illness of every privation by the excellency of the habit it is contrary unto. Now ignorance and error, they are contrary to a sound faith, to a true knowledge, and deprive the soul of those divine truths, which are so instrumental to all holiness. Therefore to say, to err, or be of this or that opinion, is no great matter, is as much as to say, faith is no great matter, the truths of the Scripture are no great matter. It was well said of Austin, Veritas Christianorum est incomparabiliter pulchrior Helenâ Graecorum: The Christians truth is more lovely than the Grecians Helena, for whom there was much strife. Hence the Apostle commands us, To strive earnestly for the faith once delivered to the Saints, Judas v 3.  
Thirdly, They endanger salvation, Because all errors come from a damnable cause. Gal. 5.20 Heresies are said to come from the flesh, as opposite to the Spirit, and therefore are reckoned in the same Catalogue with gross sins. So that if you go to the first fountain, you sh●ll find errors in Doctrine, and looseness in practice, bo●h came from the same ground; they are both fruits of the flesh; though they be different streams, yet they are united in one ●p●ing: Though they may struggle one with another, yet both are twins in the same womb. Oh what an antidote would this be against these soul-infections that are abroad, to think that errors and ungodly practices come both from the same fountain! They are all fruits of the flesh, and therefore have a damnable cause.  
Fourthly, Errors in judgement endanger salvation, Because they lead into sinful and dangerous practices. In Philosophy we are ●old of the great connexion that is between the understanding, will and affection's. Now the understanding, that is the Sun in this firmament; and if that be in an Eclipse, you know that evils are portended thereby. The understanding is the counsellor, and if that be corrupt, the will and affections must be very sinful and unruly.  
Use of Admonition, To take heed we be not led aside with any error or corrupt Doctrines. You see death is in these things, as well as in lusts; yea, if the mind be corrupt, all else will be corrupt, If the eye be dark, the whole body will be dark Errors will breed looseness and profaneness of life: They are a disease in the choicest part of a man: and know, it is not thy wisdom, thy care can preserve thee. It's the Spirit of God through his Word, that leadeth us into truth. Christ is the truth, the way, and the life, John 14.6 The greatest learning and knowledge will not keep a man; learned men have been Heretics: but two things will especially keep us, 

1. Humility and lowliness of mind; To such God giveth grace; To babes and sucklings he revealeth himself. And  
2. An holy conformity to Gods will, so far as we know. When we do not detain truth as a prisoner in our lives.    
Doct. 2. Whereas you see an eminent Officer in the Church, building but hay and stubble, is yet hardly saved: We may hint this Doctrine, though not insist on it.  

Observe. The difficulty of salvation even to a godly man.  That every godly man, though never so eminent, yet is very difficultly saved.  
If hay and stubble will put us to such danger, what then will evident poison? If these errors of the mind, which are so hardly prevented, what will the constant lusts, and daily infirmity, even of all men? Which makes the Apostle Peter say, The righteous man is scarcely saved, 1 Pet. 4.18. Which although some understand of a temporal salvation, he is very hardly delivered from those temporal afflictions that fall out in this life; yet by consequence it reacheth to eternal salvation. Hence is that command, To work out our salvation with fear and trembling, Phil. 2.12. Yea Paul, who had one foot in Heaven, yet he said, He kept under his body, lest while he preached to others, he himself should be a reprobate, 1 Cor. 9 ult.  
Now the Grounds of these truths are,  
First, From the exactness and strictness that is in the way to Heaven. Godliness is on the high hill, as he placed virtue. Strive to enter in at the straight gate, Luke 13.24. Be in an agony; yea, how straight is it, as in Matth 7 14 by exclamation, few do enter therein? To lay out the nature of a godly man, or godliness from Scripture-rules, would be almost like Tully's description of a perfect Orator; or Plato of a Commonwealth. Our Saviour speaking of the difficulty of a rich man to be saved, that is, one who trusteth in them, as one Evangelist saith, Mar. 10.24 The Disciples cry out, Who then can be saved? They do not say, What rich man? but who can be saved? because every man hath something or other be trusteth in, as well as the rich man in his riches.  
Secondly, The difficulty doth appear from that remainder and relic or corruption that is in every man, which is in danger to break out. Our Saviour bid hi● Disciples, Beware of drunkenness and surfeiting; though they seemed to be far from it, Luke 21.34 Paul, how doth he mourn under the powerful vigour of sin still abiding in him, Rom. 7. Yea the Apostle speaking of a combat in all, The Flesh lusteth after the Spirit, and the Spirit against the Flesh, Gal. 5. So that by this means, he is in constant danger of being undone. There is heart against heart, affections against affections, etc.  
Thirdly, There are many afflictions and tribulations which God brings on his people, and they do much endanger. Did not God break out upon Aaron, Eli, David and Moses very dangerously, as if he would have cast them quite off; and therefore the Apostle brings in the difficulty of the righteous man's salvation, upon that, Judgement must begin at the house of God, 1 Pet. 4.17. So that if we consider the tempests and rocks in the sea of this world, it's a wonder any can come to the haven.  
Use of Exhortation. Be quickened up to more exact, strict and diligent walking. If Paul that knew how to abound and want, and to do all things; who was like a giant running his race, and yet hardly gets to Heaven, Where wilt thou appear? Hear what he saith, I press forward, I forget what is behind, if I may attain to the prize of the high calling. Oh then, how inexcusable is thy negligence, thy dissoluteness? Is thy life a striving, an agony? Art thou like one in a combat and conflict? By this we may see, the number of men that shall be saved is very few; there are so few that strive, that pray, that work with fear and trembling, that are violent for the Kingdom of Heaven, and get it by force.   

Verse 16. Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you?  
THe Apostle, though he alter his Metaphor, yet continueth in the same matter. In the verses before, he compared the Church of Corinth to a building, here he showeth what kind of building it is, even a sacred holy building; 
The Church is God's Temple.  The Temple of God. So that as in the Temple of old, which was consecrated to God, whosoever did bring in any unclean and unconsecrated things to the Temple, he did pollute it, and was to be punished; thus all corruptions in Doctrine, Worship, or Manners, are a pollution of this spiritual Temple. So that in the words you have a strong Argument against all Church pollutions, whether doctrinal or practical, from a similitude or comparison the Apostle useth: Those that are the Temple of God, must be dedicated to him, and not polluted with any unclean thing, but the Church of Corinth, is the Temple of God: And that this Argument might pierce the more, he puts the sting of a sharp Interrogation upon his words, Know ye not that ye are the Temple of God? Know ye not? as if he would have said, This is a confessed Principle, a truth acknowledged by all, none can or aught to be ignorant of it.  
Now for the explication of the word Temple, and the Reason to prove they were the Temple, as followeth in the words, I refer it till we come at it: For truly, this Text is a Mine of gold, every word hath precious matter in it. Only consider at this time, the interrogative Introduction, Know ye not? One great cause why they admitted such prophanensse and corruption in the Church, was the ignorance of or the not attending to those Privileges and Relations they were called unto. If they had duly considered, they were God's Temple, they would not have suffered strange Doctrines, or strange manners to come in amongst them; as no strange uncircumcised might enter into the Temple. Observe,  
That the consideration of those Privileges and Relations which all the People that profess God are put into, 
Observe. Church Privileges and Relations are great Obligations to Holiness.  would be a great Argument against all kind of Pollutions.  
In the 1 Cor. 6.19. the Apostle argueth against all libidinous and unclean ways, because their bodies were the Temple of the Holy Ghost; now here the Apostle doth not so much speak of every man, as their Assembly united together: as they were a spiritual Society joined together: As is more largely to be showed. The Apostle argueth chiefly (though not excluding sins of practice) against corruptions in Doctrine, and the Ordinances instituted in the Church; by which we may see, the Scripture puts corruptions in Doctrine through errors, and in our lives through ungodliness, in the same guilt; both are unclean, and so may not be admitted into the Temple: even as the Apostle in the first Chapter, verse 5, 6. and Gal. 59, useth a Proverbial speech, A little leaven, leaveneth the whole lump, against corruptions in life and in Doctrine; but of this more afterwards.  
That which at this time I insist on, is, To show what a goad and spur to all purity and holiness in Doctrine and Manners the, consideration of Church-Priviledges, Church-Titles, and Relations a●e Thus Rom. 6.3. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death? Ignorance of the extent of their baptism, what it did signify, and oblige to, made them live in sin. I know nothing more to be complained of, than that people generally rest in this, They are the Church of God; They are Christians; They are baptised: but they do not understand what these things mean, nor what they oblige them unto. It would make us all tremble, to consider the vast disproportion between our Names, our Relations, and our lives. This hath occasioned many to run into an extremity, to say, We have no true Churches, no true members of a Church amongst us; because the ignorance, corruption, and profaneness is so great amongst us: though therein they go beyond bounds. For, this Church of Corinth was not unchurched, by the disorders and corruptions amongst it.  
To enforce this Doctrine upon us, consider some of the chief and notable Titles or Relations the people of God have, and see, if rightly considered, they would not work like fire to consume all our dross. As  
First, The very word Ecclesia, Church: This is given to all the spiritual Societies and Assemblies that we read of in the Scripture▪ converted to the true Faith. Thus the Church of Corinth, the Churches in Asia. Now how great a matter is this very word Church? For a people to be a Church, the word signifieth as much as a company of people called out of the ignorance, idolatry, and profaneness of the world, to worship and serve God in his way, and to obey his Laws. So that when men come to be of this body, they are to renounce all their former profaneness and wickedness, and live a life conformable to the Word, which is the Church's Charter, and by which it walketh. Thus all our Congregations should be men called out of the ignorance and profaneness of the world, to live according to God's Rule. But where are the persons or the Societies that do this? Are not many of our Assemblies in the world and of the world still, in respect of conversation? There will be scandals and offences in the Churches of God too often; but woe be to such, who by their profaneness, idolatry, and wickedness, give so many scandals as to make us accounted a Babylon, a Sodom, or as the world. Indeed, they who do thus charge us, go beyond their line: for we have a true Church, and a true Ministry, and true Ordinances; only the lives of men are generally so corrupt and wicked, so ignorant and beastly, that they are spots in our Assemblies, and a grievous reproach to that holy Profession which we have taken upon us. So then, if we would have our Congregations and persons freed from all these defilements, remember what the word Church is; a company called out of the world. And as for ignorant and profane men, the orders of Christ are to endeavour their reformation, but if they continue obstinate, than they are to be cast out. As the Clouds that are exhaled from the earth, which though terrestrial in nature, yet follow the motions of the Heavens; so though in our original we be of the world, and are dust and ashes, yet by this heavenly call, we are wholly to live a heavenly conversation. Is it for Stars to be like the dung of the earth? Is it for a Church to be a profane, ignorant, and worldly people? Oh, this very title should raise up your hearts! Are we not a Church, persons called out of wickedness? Why then are we such Apostates, as to degenerate from our Titles and Names? If Christ complained of those that had made the material Temple a den of thiefs, Mat. 21.13. will he not also of such, who shall make his Church a stew, a dunghill, a place of wickedness and ungodliness? I beseech you know these things, and consider them better: If you would have the Name of a Church, have the nature, Life, and operations of a Church.  
Secondly, The consideration that we are the people of God, in a more peculiar manner then all the Nations of the world, that do not know God. This also should affect us. This is that Covenant of Grace God enters into, I will be their God, and they shall be my people, Jer. 7.23. 2 Cor. 6.16. Yea, a peculiar people; God's Jewels, God's Treasure, Deut. 26.18. Psal. 135.4. Tit. 2.14. Now consider how great an obligation lieth upon such as are God's people: They draw nigh to God in all duties of Communion, and God draweth nigh to them in all dispensations of grace. But how much holiness, faith, and purity, is required of such? Did Ahasueros command those Virgins to be so many days persuming and preparing themselves to come into his presence, what preparation then ought to be in us, when we draw nigh to such an excellent Majesty? If you ask what are the duties of Communion with God? Prayer and other religious approaches are: And if we did know what these things were, we would throw away all our rags, and every thing that may offend his pure eyes.  
Now herein people not diligently meditate, Whose servants do we profess ourselves to be? Into whose presence are we going, when we come to pray and humble our souls? May we not say to every profane and formal man, Know ye not, that Prayer is a Communion with the most high God? Know ye not, that the Word you hear, is the Word of the great and living God? And if so, Why dost thou ta●e no more heed? Why dost thou not prepare thyself with fear and trembling? So that if people would consider what it is to come and stand before God, how the Angels cover their faces, this would make them diligently throw away all their unseemliness upon them. Remember him in the Parable, that came without a wedding garment, Mat. 22.12. So then, think of this more, how great that God is, how precious and choice those duties are, which you go about.  
Thirdly, If we did consider, That the Word of God is the Rule all aught to walk by, when once they give in their names to Christ: This also would be a special antidote against all sin. You that are Christians, are not to live as you list, to make your covetous, ambitious, or malicious lusts your laws, but you must take God's Word to be your guidance. Thus David professed of himself, that he made the Word a light and lantern to his feet, and thereby he was forewarned from sin, Psal. 19 So a young man, though unruly and masterfull, yet he may cleanse his way by attending unto God's Word, Psal. 119. This is the spiritual Bath that may wash away all our filth. Now where is the man that attends to this? Doth the Bible allow me to be thus and thus profane? Doth the Word of God suffer me to be thus licentious? Oh, ye know not what you do! Should ye not know, that when you are Baptised, that thereby you do profess a submission to Christ and his Laws, to walk in an orderly conformity thereunto: What the Word saith do, you will do; what that forbids, you will abstain from: Yet how few do order their conversation hereunto; Oh, that we might prevail with you in this particular! Take the Bible to be your Guide, to be your Rule; write after that Copy: Let it be that heavenly Glass, according to which thou wilt dress thyself. Know ye not, that this is the Law you must walk by, you must think and speak by.  
Fourthly, The very name and title of a Christian, if men did consider how much were in that, what great alterations and changes would it make. Thou gloriest in the title of a Christian: Thou wouldst judge it the greatest reproach that could be, to be accounted no Christian. But what is a Christian? not a mere title, a mere idle name, it is as much as one anointed with all the graces of God's Spirit. As Christ was therefore called Christ, because he was annoinned by God with all abilities and sufficiency for that work of Redemption; so we are called Christians, because we as Members from that Head, are anointed with fit graces for our particular places and Relations. So that this spiritual and precious ointment is poured upon every one that is a Christian indeed. But as God complaineth of some, Rev. 3.9. who said they were Jews, but were not, but of the Synagogue of Satan; so God will in time judge all those that say they are Christians, and are not, but are of Satan, doing his work. Now if you look into many a man's life, you may call that no more Christianity, than a noisome dunghill a bed of Spices. What is Christianity? said Nazianzen; and he giveth this definition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a likeness or resemblance of God, according to man's ability. As if a man should say, Thou wert a rich man, and thou findest thyself in extreme poverty: That thou art an healthful, strong man, but thou findest thy pains and infirmities. What? Wouldst thou regard the titles and names of things, if thou find the clear contrary? So it should be here; I am called a Christian, but I have not the humility of Christ, the meekness of Christ, the zeal of God's glory which Christ had: What will this name avail me, when the reality is wanting. I entreat you think of this more.  
Fifthly, The consideration of a Believer, hath much efficacy likewise in it, and should be like fire in our bowels. Dost thou believe? Art thou no Atheist, no mocker and scorner, no sceptical, or disputer in matters of Religion, but a serious, steadfast, and constant Believer? this is enough to make all within and without thee consonant to Gods will. For take but two or three particular Objects of thy Faith, which thou sayest thou dost with thy whole heart believe, thou canst not, thou darest not deny them. As  
First, Thou believest there is a God, who is omniscient and omnipotent, who judgeth the world, whose eyes are always upon thee. David was much affected with this, That God knew his sitting down, and rising up, and that he could not go from his presence, but God was every where present with him, Psal. 139. Now if you do believe this indeed, how darest thou do those things in secret, which thou wouldst not have the world know? Is not God in thy Chamber, in the Closet with thee? And so, How darest thou have heart-sinnes, saying, All is well because the world doth not behold it? Thou hast proud thoughts, malicious thoughts. How darest thou do this, if thou dost believe the eye of God is upon thee? Oh then, when thou art solicited to any evil way, say, Oh, my soul, knowest thou not that God is here! Am I afraid of a man's eye, and yet he cannot damn me, he cannot throw me into Hell? and do I not tremble at God's eye?  
Secondly, To instance no more, Thou believest a Day of Judgement appointed, when all men must appear to give an account of what they have done in this world, when Christ shall come as a Judge in flaming fire, to take vengeance upon all that obey not the Gospel. Those Lamps that the foolish Virgins had, as well as the wise, are that outward profession of Christ's coming, and an outward preparation to meet him. Now to believe such a day coming, of so impartial a Judge, in such a terrible manner, might it not take off every man from his dearest sins? The Apostle speaking (2 Pet. 3.11.) of this expectation, and how the whole world shall be then on fire, he cryeth out, What manner of persons ought we to be? For Heathens and Atheists that believe not this Day, it's no marvel, if they eat and drink and take no care; but how is it, that thou a Believer of these things, art not in Prayer often, in fasting and humiliation in reference hereunto?  
Use of Instruction. The reason of the deluge of all errors and profaneness, is for want of good logic: They do not infer good conclusions from good Premises. For to be a Church, to be Christians; to be Believers of such sure and certain things, do not those infer to all, What manner of persons should we be in all godliness and holiness of Conversation? Do you not know these things? Are not these things acknowledged by all? How then can wickedness and sin be found in any man's life? Oh, men be either desperate Atheists or, mad fools! Atheists, if we believe not these things; fools, if we believe, yet our lives not answerable thereunto. What wilt thou plead at the day of Judgement? What will thy own conscience say for thee? Wilt thou not become immediately speechless, not able to open thy mouth, when God shall command to take such a sinner, such a wicked man, and bind him hand and foot, and throw him into Hell? If these things be not true, deny them; if you cannot, you dare not deny them, then go home, and mourn in secret, and meditate in secret on these things.  
Know ye not, that ye are the Temple of God?  
The Introductive Preface hath been dispatched, we come to the Assertion itself; and therein we are to consider the Subject, who are compared. And  
2. To what they be compared. And  
Lastly, The ground or Reason of the comparison.  
The Subject compared, is, [Ye] Ye are the Temple of God.  
This [Ye] may be taken both Collectively, as a Church, a Community, a Society; as the Temple was not one stone, but a multitude of stones artificially built together. And  
Secondly, Distributively. [The] that is, every man is the Temple of the Holy Ghost. As 1 Cor. 6.17. Your bodies are the Temple of the Holy Ghost. But the first sense, is here chiefly to be retained; he speaketh to them as a Church.  
2. Here is the Matter we are compared to, The Temple of God. 
How the word Temple is used in Scripture.  I shall speak more of this in verse 17 Only the word [Temple] is used sometimes for that magnificent and glorious building of Jerusalem, where God had appointed all his worship. Sometimes it is used for Heaven, as being that glorious Palace wherein the Majesty of God doth effectualy demonstrate itself. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any large Palace, or Tower, any Kingly House; and is attributed to the Tabernacle, 1 Sam. 1.9. It's used for Heaven as God's House, Mich. 1.2. and Psal. 11.4. From Templum comes that word Contemplar, because all behold the glory of the Heavens; as also some say, Considere from sidus. But metaphorically, the word signifieth,  
First, The Body of Christ. Destroy this Temple (said Christ) and in three days I will build it up, Joh. 2.19. 
What it doth signify.  And if the Temple were holy because of the Schechinah, the habitation of God's presence there, how much rather doth Christ's body deserve to be called the Temple, because the Godhead dwelled in it so fully, for the company of Believers assembled and joined together in the service and worship of God? So that as God promised to commune with the people of Israel from between the Mercy-Seat, and did there graciously exhibit himself; so it is here. Thus then, as the Temple was a peculiar place dedicated to God, wherein God promised his gracious presence, so it is with a company of Believers joined together in a Church way. Concerning the holiness of the Temple, more in verse 17.  
Doct. 
Of God's spiritual Temple.  That the People of God met together to worship him according to his way, are the Spiritual Temple of God.  
The ancient Temple was not more glorious and admirable to the humane eye, than such Societies should be to the eye of Faith. Thus Antichrist is said to fit in the Temple of God, 2 Thes. 2.4. that is, in the Church of God, where the true Church was. And learned men think, that latter part of Exekiel's prophecy, though very obscure, concerning the measuring of the Temple, is nothing but the Promise of the building of the Church in the new Testament, in an heavenly and glorious manner. The Scripture delights to allude to those ancient usages in the Old Testament. So that Evangelical Duties, are sometimes called Sacrifices; thus the people of God, a Temple, in this place.  
To open this Doctrine, 
What there is in the Church alusively to the Temple.  let us consider what is in the Church allusively to the Temple. And  
First, The Materials for the Temple were to be polished and fitted by art, ere they could be made part of the building: The trees and timber of themselves, the stones of themselves, were not fit for that goodly structure; but they had Instruments of art going over them to prepare them; and thus it is ere a people come in to be made Members of a Church: indeed, there must be a Divine efficacy and power passing over them. We of ourselves, have not Faith, have not preparedness for such Church duties, till God doth enable us. Look we therefore, how we come into the Church of God. How is it brought about, that we are so? If there be nothing but nature and custom, or because we are born in such places; if we have no more for our being Christians, than Jews have for being Jews. Turk's for being Turks; this is not to be God's Temple indeed. No; that must be said to thee, which was to Peter, Flesh and blood hath not revealed this to thee, Mat. 16.17. Hence the Church of God is compared to a Vineyard, to a Garden; all which are not naturally so, but by art and industry are made such. Thus, it is here; whatsoever our Societies and Meetings are in reference to God, it is wholly of his making.  
Secondly, The Materials of the Temple were very excellent and precious, of gold and silver, etc. not hay and stubble. The best stone, the best wood, that would not putrify; and all things were covered over with gold, and the gold was to be pure gold; even the very snuffers were to be of gold. Now what did this represent, but to show what kind of people those should be, who were of the Church of God; even as much differing from the others, as gold and precious stones from pebble stones; as precious wood from briers? So then, if we be the Temple of God, we ought to be a people of more noble and heavenly Conversation than the world can reach unto. There aught to be no sinful debasing ways amongst us. As Michall, though falsely, said to David, dancing before the Ark, Thou hast made thyself like one of the vile fellows of the Land; it is thus truly with thee, if thou runnest into any excess of riot that the world greedily pursueth, Thou hast made thyself like a Dunghill, not God's Temple.  
Thirdly, The Temple was full of external glory: A magnificent place, admired by Heathens. And we see what weeping there was of the old men, that the glory of the latter Temple was not like that of the former, Ezra 3.10. Now the glory of Christians is likewise great, but in a spiritual and heavenly way. The Church is all glorious within, Psalms 45 13. The Gospel that is preached, is styled a glorious Gospel, 1 Tim. 1.11 And the Spirit of God, The Spirit of glory, 1 Peter 4.14. It's promised, That the glory of the second Temple, should far exceed that of the first, Hag. 2.9. Now how was that made good? not in any outward glory, but because Christ in a spiritual manner, did reform all those corrupt Doctrines, and did sit as a refiner to purify the Sons of Levi. This was glory, to have the spiritual worship of God. It's true, this is not the glory of the world, which the Devil showeth, and so many do fall down and worship it; but to a spiritual eye, that judgeth spiritually these things are the greatest glory. Who would think that the Preaching of of the Gospel deserved such a Title as a Kingdom, and a Kingdom of Heaven? The most sublime and transcendent perfection that can be: Yet, What is more ordinary in Scripture, then to dignify it by that Name? Do not then account the glory of the Church to lie in goodly Edifices, in glorious Ornaments, in stately Images, but in pure Doctrine, Godly Government, and an Holy life. Such times, are glorious times; such Administrations use to ravish a godly heart. David cried out, How amiable were the Tabernacles of the Lord of Hosts? Psalms 84.1.10. And one day there, was better than many any where else. And all, because of the Spiritual enjoying of God in them. It's the excellency of a Pearl to be in its native lustre; to paint that, would disgrace it; so it's the excellency of all spiritual Ordinances and Institutions, to be in their pure native appointment; and to add to them by goodly Inventions, is but to disparage them. Jesus Christ, had no external glory, yet to the Spiritual Believer, Christ is precious, as Peter saith, 1 Peter 2.7.  
Fourthly, The Temple was in a peculiar manner holy, in respect of other buildings, as the Apostle saith in the next verse. Now when we say it was Holy, we do not mean an holiness inherent, as Angels and men are holy, but of Dedication and Consecration; a relative holiness; being set apart by God's special Command to such an use. And therefore the Synagogues of the Jews, neither our material Churches have such an holiness; as is to be showed, when we come to the 18 verse. For that is a necessary point to handle, to take of men from superstitious thoughts about holy places.  
Among the Jews, there was a relative or typical Holiness: The Temple was an Holy Temple, Jerusalem is called the Holy City; yea, every Jew, is called an Holy person, Mat. 4.5. and Gentiles are unclean, as appeareth by that Vision to Peter, Call no man unholy or unclean, Acts 10.38. But of this more. This is enough, to show that the Temple was peculiarly dedicated to God, and had a relative Holiness. Thus all Believers, they are in a spiritual manner Dedicated to God: They are separated from the world, and sin: They are not to live in the same wickedness and impiety, as men of the world do. Oh Beloved, What a strong Obligation is this to us all to live holily! We are separated from the world: We are not to have such thoughts, such lives, such affections as the world hath. Procul, O Procul esse prophani, they would cry, in respect of their heathenish Temples; and this is much more true of the Church of God. Moses was commanded to pull off the shoes of his feet, because the place was holy, Exodus 3.5. Oh, much rather must thou pluck off thy sinful lusts, thy carnal pleasures! For God is holy, and the Ordinances are holy, about which thou art conversant.  
Fifthy, Because of this relative Holiness, it was a Capital crime to defile this Temple. There were Porters set at the Gate, to keep out all unclean things, 2 Chron. 23.19 No unclean thing might be brought therein, and so it is here; because the people of God are a company joined in such an holy manner, for such holy ends. Therefore they are commanded to cast out all unclean persons, 1 Cor. 5. ult. Here comes in the Necessity of godly Discipline and Excommunication, which is merely medicinal, not vindicative; for edification, not destruction. Thus the incestuous person, an unclean vessel in this Temple, he was to be cast out: Cast out from among you that wicked person, 1 Corinth 5. The Church should be like an excellent disciplined Army. Therefore if any man walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disorderly, note such a man, and withdraw from him, that he may be ashamed, 2 Thessalonians 3.11, 14. 1 Corinth. 5.7. the Apostle commands them to purge out the old leaven, the wicked person, that they might be a new lump, a choice and holy company, worshipping God in Spirit and Truth. This spiritual Sword is in the Church, as the temporal one in the Commonwealth. Neither is this power given in vain, but that men who do ill, might be afraid. In the Primitive times, this godly Discipline was admirably executed, as appears by Tertullian and Cyprian, but when this weeding-hook was laid aside, or abused, God's Garden was run over with weeds.  
Lastly, That which was the glory of the Temple, and the life of it, was Gods gracious presence. From thence he did hear prayer, there he accepted Sacrifices, thence he commanded blessings. His promise was, that he would put his Name there, and this still continued in God's Church. When two or three are gathered together in my Name, I will be there in the midst of them, Mat. 18.20. Though God be every where in the world, yet his gracious presence is only in his Church. This is the Closet or Privy-Chamber; this is the Garden wherein he walks.  

Of God's presence with his Church.  Now Gods gracious presence in his Church, is discovered these ways.  
First, Here only are the Privileges of grace: Here only is Justification, Adoption, Sanctification. This is the Pool of Bethesda, wherein the Angel comes down. Through all the world be Gods, yet his Church is the place of his gracious favoures. This is the Ark in which salvation only may be had. There is no pardon of sins among Heathens; God indeed, doth many times differ his temporal judgements upon Heathens, and he heareth their prayers and groans, as their natural desires, even as he doth the young Ravens; but their is no gracious answer of any Prayer, nor any pardon of the least sin. Thus they are, as some places of the earth, where (they say) it is always night; Ice and cold always, no Sun beams to comfort and refresh.  
Secondly, Here only is the Foundation of all graces, or the Mediator by whom God is gracious to us As (they say) in Egypt there is never any rain from Heaven; so all that part of mankind, which is without Christ, partaketh not of gracious influences of Heaven; God is a consuming fire to them. There is no death of Christ, no Ascension, no Intercession, no pleading for them; they come into God's presence without Benjamin  
Thirdly, Only in the Church are such persons, who are qualified for gracious Privileges. Here only is true Piety; here only is Faith, Repentance: Here only men do in a right manner pray to God. All those moral virtues, and excellent endowments amongst the Heathens, though gilded over, were nothing but dross.  
Use of Instruction. Are the Churches of God, thus Temples of God? and should every one of us be thus in particular? Oh then, how holy, how godly, how orderly should all our Assemblies be? What Jeremy can make Lamentations bitter enough, to see how this Temple of God is made a dunghill? How comes so much ignorance and profaneness to be amongst us? Are we not places prepared rather for the Devil and his evil Spirits to dwell with us, than Temples of the Holy Ghost? Know this, that your defilements are worse than those of Heathens; and therefore it's said, Judgement should begin at the House of God, 1 Pet. 4.17. And in Ezechiel's Prophesse, The destroying Angel is commanded to begin at the Sanctuary, Ezek. 9.6. Yet we sit and hear these things, and do not fear and tremble. Where is God's gracious presence discovering itself? How few are the men that have God and his Spirit dwelling in them, but rather their souls are possessed with Devils? Hence cometh that pride, that malice, that opposition unto all godliness. Oh then, let us so live, that we may say, Such men have God, and his Spirit dwelling in them! Be men affected with understanding of these things. To see nothing but a man in you, nothing of God; yea, to see nothing but a Beast or a Devil in you, how contrary is it to that holy relation we stand in?  
And that the Spirit of God dwells in you.  
We have considered what that is, to which the Church of Corinth is compared, viz. The Temple of God: what more is to be said of that, will come in the next verse. I proceed to the ground and reason of the Comparison, Why they were the Temple of God; and that followeth in the next words, And that the Spirit of God dwells in you.  
The particle [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] hath many significations or uses in the Scripture: Here it is Causal, as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ye are. In many other places it's so used: Jere. 42. Thou art angry. And, We have sinned. i e. For (Joh. 2.) they stayed not there many days, and the Passover was at hand. i e. For. So here, you are the Temple of God, for the Spirit of God dwells in you. Thus you see it's a causal Inference.  
In the Reason, consider the Person described.  
Secondly, His efficacy or operation  
The Person described, is said to be the Spirit.  
2. The Relation to whom, the Spirit of God.  
Thirdly, The operation or effect, it dwells in you.  
The Greek word Spirit, as the Hebrew Ruach, is of a vast signification in the Scripture, I know none more boundless; but when attributed to God, 
The significa. of the word Spirit, when attributed to God.  it signifieth either absolutely the Divine Nature, common to the three Persons; Joh. 4. God is a Spirit, because of his most pure and simple essence.  
2. It signifieth the Divine Nature of Christ, as when it is said to be dead in the body, but quickened in the Spirit, 1 Pet. 3.18.  
3. Sometimes the anger of God, and the effects of his wrath. Thus we read of a Spirit of judgement and burning, Isa. 4. And a Spirit of giddiness, etc.  
Lastly, Relatively for the third Person in the holy Trinity. Baptising them in the Name of the Father, the Son, and the Holy Ghost, Mat. 28.19. And thus it's used here, because it's called the Spirit of God.  
Now this Texe doth two ways prove the Divine Nature of the Holy Ghost. 
That the Holy Ghost is God and a Person.   
1. From the Manner of argunig, They were the Temple of God, because the Spirit did dwell in them; which could be no sound Argument, were not the Holy Ghost God. And  
2. Partly, Because Temples w●re built to none but God; even as Sacrifices were offered to God only. And this is so engrafted a truth in nature, and acknowledged so professedly by Papists, that when they are charged for Idolatry, in dedicating their Temples to such and such Saints, they say, Temples indeed, are to be built only to God, but they name such a Saint only for memorial, not as a Person they dedicate them to. But that distinction is a mere fig leaf, if you consider their practice.  
So that we have two Doctrines: 

1. That the holy Spirit of God, is God.  
2. This Spirit of God dwells in the Church.    
These Points will be very profitable.  
For the first, The Holy Ghost is God. There have not only Heretics of old, as the Macedonians, or of late in other Countries, as Polonia, and Transilvana, Servetus, and the Socinians; but even some in this land very lately, not only maintained privately, but have published Books on purpose to prove the Holy Ghost not to be God of the same essence with the Father and the Son. Indeed, there was a long contention, whether verbal or real, it's disputed between the Greek Churches and the Latin Churches, about the procession of the Holy Ghost, whether from the Father, and the Son also, or Father only; but no doubt at all about the Deity of the Holy Ghost.  
I intent to handle this point Practically, yet so, as first Doctrinally to inform your judgements about the truth of it: and that I may do it the more orderly, you must know, that those who have denied the holy Ghost to be God, have been divided into two ways. Either  
First, Such who have thought him to be no Person, but to be an attribute or operation in and from God, which in man we would call an accident: So that as God's wisdom, God's anger and power, they do not make a distinct Person (they say:) So neither doth this concerning the holy Ghost, but is no more than the mighty power of God putting forth itself.  
Secondly, Others make him a Person, yet not a God, but in the forefront of the Angels; they make him the chief Angel, as (they say) there is a Prince of Devils. But the Scripture is very clear to overthrow those damnable Heresies. And  

That he is a Person.  1. That he is a Person, not an attribute, appeareth, by all those personal operations that are given to him. So that by what arguments we can prove God the Father, or any man to be a Person, by the same we may prove the holy Ghost to be a Person; as that form in which we are baptised, Into the name of the Father, of the Son, and of the Holy Ghost, Mat. 28.19. To be baptised into the name of one, argueth that one to be a Person: And how absurd would it be to say, the Father and the Son are Persons, but the holy Ghost is an attribute or operation? So There are three that dear witness in Heaven, the Father, the Son, and the Spirit, 1 John 5.7. Three] he doth not say three things; but three (viz.) Persons, as appeareth by the personal operations. These bare witness in Heaven] Some read, The Spirit of God descended in the shape of a Dove; which plainly denoteth a thing subsisting, not an attribute. We are said, To sin against him, which must needs imply a person, Thou hast lied to God, Act 5.4. That which is here said to be God is called the holy Ghost, vers. 3. Thou hast lied to the holy Ghost. And the sin against the holy Ghost shall never be forgiven, Matth. 12.31.  
Lastly, There is attributed understanding and will to him; Understanding, the Spirit of God searcheth the deep things of God, and the things of God knoweth no man, but the Spirit of God, 1 Cor. 2.11. And Will, 1 Cor. 14. where he reckoneth up several operations, Even as the same Spirit giveth to whom he pleaseth. So that you see the Texts are so clear, that were not men sadly forsaken by God, they could not deny these things. 
That he is God.   
In the second place, Let us prove, that it's not a chief spirit among Angels, but in deed, and in truth, of the same Nature with God.  
Now some choice Arguments to prove this, may be reduced into these heads:  
First, 
Arguments.  The Name of God is directly and properly (not metaphorically) attributed to him. Thus God is said to speak by the holy Prophets, which have been ever since the world begun. And if you ask, What Person it is in the Godhead? 2 Pet. 1.21. The Prophets spoke as they were moved by the holy Ghost. So that the holy Ghost was that God, who enlightened and moved all the Prophets that were from the beginning of the world. Thus Acts 5.4. Why hath Satan filled thy heart? thou hast not lied to man, but to God. Ananias he thought he had only to do with men; but mark the opposition, not man, but God; especially 1 Cor. 12.3, 4. There are diversities of gifts, but the same spirit, the same Lord, the same God; Spirit, Lord and God. So that by what Texts we can prove God the Father to be God, the same we can prove the holy Ghost to be God.  
Secondly, The holy Ghost hath those works attributed to him, which do only belong unto a God. Such as God only can do, as Creation, Sanctification and Redemption, and miraculous operations. These things do demonstrate and prove a God; Creation, Psal. 33 6. By the word of the Lord the Heavens were made, and by the Spirit (or breath) of his mouth th●y were created. Job 33.4. The Spirit of God made me. Thus in the Creation at first, The Spirit moved on the waters, as the Hen on the eggs, giving vivifical influence. For Redemption, the holy Ghost concurreth to that, in preparing and fitting the body of Christ, and sanctifying it to be an oblation. Hence Christ is said, To be conceived of the holy Ghost, which could not be an Angel, for then an Angel would have been greater than Christ. And secondly, In the application of the Benefus, of the Redemption to the godly. The holy Ghost both applieth them, and assureth thereof, The Spirit of God that heareth witness with our spirit, Rom. 8.16. And we are sealed by the holy Spirit of God, Ephes. 4.30.  
Thirdly, In the works of miraculous operations. So 1 Cor. 12. all those extraordinary and miraculous gifts are attributed to the holy Ghost. Hence he is called, The finger of God, Luke 11.12. by which Christ is said, to cast out Devils: And on the Feast of Pentecost, He descended in a mighty rushing wind, and cloven tongues of fire, filling all the Apostles with miraculous gifts, Acts 2.3, 4.  
Lastly, The works of Sanctification, Faith, Repentance, and all other graces are wrought by him: Yea he is called, The holy Spirit, because that is his peculiar Office, to work holiness, and to sanctify men by the Ministry. Now Divines say, It is a far greater work, and argueth more power to sanctify the natures of men, then to make a new world; yet this is constantly applied to the holy Ghost, though not so as to exclude the other Persons in their order. Hence likewise all the means of Sanctification, viz. the Ministry and the gifts thereof, are also given to the same Spirit, Acts 25. Over which the holy Ghost hath made you overseers.  
Thirdly, The attributes and properties of a God, as well as the works of a God, are also in Scripture given to the holy Ghost; omnipresence, filling the whole world. Whither shall I go from thy Spirit? None can fly from it, Psal. 139.7. His Omniscience, in that he searcheth the deep things of God, 1 Cor. 2.11. His Omnipotency, as you heard: His Eternity, called the Eternal Spirit, Heb. 9 14. Though some understand that of Christ's Divine Nature, and being before the world, in that he made it. Unity with the other Persons, These three are one. So that having the properties of God, he must needs be God.  
Lastly, The religious worship that is given to the Holy Ghost, doth not only argue he is a Person, but a Divine Person equal with God. And  
1. We have the Angels giving worship unto him; whereas John, when he would have worshipped the Angel, he is forbidden, Worship thou God, Revel. 19.10. So that religious worship is only to be given to God. And thus the Angels in that glorious vision sang, Holy, holy, holy— unto God. Now it's worth your observing, that this vision is attributed both to the Father, to the Son, and to the holy Ghost. To the Father that is without doubt, Isa. 6. for there he is described as a glorious Judge in all Majesty. To the Son, John 12.41. This spoke Esaias, when he saw his glory, and spoke of him, viz. of Christ, as the Evangelist applieth it. Lastly, To the holy Ghost, Act 28.25. That men also are to give religious worship to the holy Ghost, appeareth in their baptismal profession, Being baptised into the Name of the holy Ghost: As also by that form of prayer and blessing. The grace of our Lord Jesus Christ, the love of God, and communion of the holy Ghost, sometimes used in the Epistles. Thus you see the Scripture clearly determining this matter of faith: And if we cannot comprehend, how there should be one God and three Persons, every one of them God, and yet but one God; you must remember, That faith is the captivating of the understanding unto a mere testimony. It's not science, but faith, that Christians profess. In humane things, Argumentum facit fidem; in divine things, Fides facit argumentum. Neither is it any wonder, that we cannot in the creatures find an exact comparison to represent this, though many learned men, ancient and later, have used similitudes, because there is no such thing as a God, besides the true God. And therefore Basil said well to the Heretic, desiring a similitude to represent the Trinity, Da mihi alium Deum, & aliam trinitatem tibi ostendam. Thus we have laboured to establish your faith in this necessary point.  

Why the holy Ghost is called Spirit.  Now I shall show, Why the holy Ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirit. The word at first did signify wind, Why then doth the Spirit of God assume this comparative expression of wind? Or rather, Why is he called a Spirit? Even for these Reasons,  
First, Essentially: For the simplicity and purity of his Essence; and this is common to every other Person, for God is a Spirit.  
Secondly, Hypostatically: For his personal propriety; because he proceeds from the Father and the Son by way of spiration; the manner whereof we cannot comprehend, no more than the generation of the Son.  
Thirdly, Effectively: Many ways: 

1. For the Incomprehensibility of the actions of the Spirit. John 3. The wind bloweth where it lists, and no man knoweth from whence it comes: so is the Spirit.  
2. The Diversity of his operations: As the breathe of the wind is from several corners; the Spirits dispensations have not been always alike.  
3. For the Efficacity, moving the hearts of men to love good, to hate evil.  
4. For the Impossibility of resisting this.  
5. For the Necessity of it to every good work, as the wind is to the ship.    
Use. Is the holy Spirit God? Then take heed of that blasphemous scoffing, which many carnal and wicked people are guilty of, which is to mock at the very name of the Spirit. If a sin against the holy Ghost be unpardonable, and doing despite unto the Spirit of grace, leaveth a man in an impossibility of recovering: How darest thou let thy heart and tongue be thus set on hell fire? Thy body and soul is to be the temple of the Spirit? Thy duties are to come from this Spirit, and dost thou deride it?  
Use of Admonition. Take heed of entituling thy own fancies, and delusions to the Spirit of God. For seeing the holy Ghost is God, it must be a capital crime to make such sinful fancies and thoughts that come from thy corrupt heart, to flow from the holy Spirit of God. If to counterfeit the public Seal, or Coin of a Land, be a capital crime, How great a sin is it, to ●ake thy sinful and carnal affections, as if they were the workings of God's Spirit?  
And that the Spirit of God dwells in you.  
Two Propositions (you heard) were contained in these words:  
First, That the Spirit of God, is God; which hath been demonstrated.  
Secondly, That the Spirit of God dwells in his Church.  
We therefore proceed to this second Doctrine. And now to open this, let us consider,  
First, What the phrase, to dwell in the Church implieth.  
Secondly, How he dwells there.  
As the Spirit of God is said to dwell in us, so in other places, 
Of the Spirits dwelling in us.  God promiseth to dwell in his people, 2 Cor. 6 16. And Christ is said, To dwell in our hearts by faith, Ephes. 3.17. All which are not to be understood of any visible or local habitation, much less comprehensive, that we could comprehend God, for he is (as he said) one whose circumference is every where, and centre no where: The Heaven of Heavens cannot contain him; but it is meant in a mystical and spiritual manner.  
Now this phrase, To have the Spirit dwell in us, denoteth, 
What to have the Spirit dwell in us implieth.   
First, The propriety that it hath to us, that we are his possession, as an house is a man's own, where he is Lord and Master. And this is worthy of consideration, That we who once were the Devils, he dwelled in us, He ruleth in the hearts of the disobedient, Ephes. 2. have now him expelled from us, and the Spirit of God taking us for his possession. We pity persons bodily possessed, that they foam and roar, and are thrown sometimes into the fire, and sometimes in the water; but he who is a wicked man, the Devil possesseth his soul more dreadfully: he puts him upon anger, malice, upon unclean lusts, and noisome filthy ways; and though many be of the Church visibly, yet in regard of their own particular, they are thus possessed by the Devil, who hath their heart, their eyes, their tongues, their whole body; so that they seem to be a walking Hell: So that herein is a wonderful change, when the Spirit of God comes and takes possession of a people, who before were captives to Satan, and led aside according to his will, 2 Tim. 2.26.  
Secondly, When it's said, The Spirit of God dwells in a people, it supposeth, That he doth fashion and prepare them for himself: For every lodging is not fit for so noble a guest; but as great men carry their rich furniture with them, to have convenient lodgings; so also doth the Spirit of God, raise up a people by illumination, and sanctification to be a fit habitation for him: As they say, Anima fabricat sibi domicilium; The soul● makes the body so curiously organised and diversified for its self to be in: So much more doth the Spirit of God put spiritual life, and quicken up our dead hearts, that we may be prepared for the enjoyment of him. It's said, The Spirit of God moved upon those waters, Genes. 1. that covered the deep, when the earth was without form, or void. Thus the Spirit of God doth take us out of our natural confusion, and horrible darkness, and makes us comely with those ornaments he puts upon us: So that as it is impossible to have the Sun, but withal we must enjoy glorious light: So we cannot have the Spirit of God, but withal many precious and heavenly gifts will be bestowed upon us. Oh then, how few persons, how few Congregations can endure the lustre of this Doctrine? What heavenly or precious jewels have they of God's Spirit?  
Thirdly, When it's said, The Spirit of God dwells in us, it denoteth, The familiarity and condescending Communion that God vouchsafeth unto his children. To dwell with one, is an act of communion. Hence 1 Peter 3.17. Husband's are commanded to dwell with their wives. Our Saviour expresseth this familiarity by John, I will come in, and sup with him, and he with me, Revel. 3.20 So that what was spoken of Moses, as so rare a privilege, He spoke to God face to face, as one friend speaketh to another, in some kind of sense, though not after the same manner, is true of every godly person. Hence the Spirit of God is said to enable us to cry Abba Father, Galat. 4 6. which though it suppose a filial reverential frame in us, yet also godly boldness and confidence: Hence he is also said, To witness with our spirit, that we are the children of God, Rom. 8. So that children being admitted to sit at their Father's Table, have that bread, which dogs may not eat of. They have that Pearl, which must not be cast to swine: But who are the people that God doth thus honour? How few are such favourites? How many are amongst us, that are not admitted with Moses to come to the top of this Mount? They know not what Communion with God meaneth, what those filial cries of Abba Father are. Certainly, a rational man doth not more differ from a beast, than a spiritual man doth from the best rational man that is: That as a worm knoweth not what reason and arguments are the best; so learned and able men without grace, do not know what this enjoying of God's Spirit and communion with God is; we speak, though not in an unknown tongue, yet unknown matter to such men.  
Fourthly, In that the Spirit of God is said to dwell, it denoteth, A permanent and constant abode in his people. For this you must know, The Spirit of God is many times working, where yet he doth not dwell. There is a great difference between transient motions, and constant mansions of God's Spirit. Hypocrites and reprobates have the former, but not the latter. They that wrought miracles had the Spirit of God moving in them, but not dwelling in them: Even Balaam in that prophetical passage about Israel, had a transient motion, or a blast of this Spirit; but the Spirit of God did not abide in him: Yea hereby Caiaphas, being high Priest that year, was moved to say what he did, It's expedient for one to die for many; but yet he knew not what he said. So that there is a great difference between the transient motion of God's Spirit, and his constant inhabitation. Thus many, not truly sanctified, have the common gifts of God's Spirit; they have abilities in prayer, enlargements, some joys, all which are of God's Spirit moving in them, not dwelling in them. And truly this is a dangerous Rock, upon which many split themselves, taking transient gifts of God's Spirit for permanent graces; sometimes they are hardly discerned, as the Rocks that are under water. But of this neccessary point more.  
Fifthly, The Spirit dwelling in us, doth denote, The intimateness and inward efficacy it hath. It doth not only dwell with us, but in us, which denoteth great intimateness. Thus the Apostle often complaineth of the Law of sin that dwelled in him, Romans 7. because of the inward natural power of it, that whensoever he would do good, evil was present with him: It was always at hand to infect and pollute. So that by this is declared, how powerful and inwardly efficacious the Spirit of God is in his people. Hence he is said To make intercession with groans unutterable, Romans 8.26. which could not be without a wonderful secret, and hidden deep working of the Spirit, even in the depths and bottom of our souls.  
Thus you have heard, what the phrase doth imply. Now let us proceed to show, How the Spirit of God dwells in his Church, and afterwards, Wherein his dwelling doth manifest itself. For, as original corruption is always breaking out; it's not a dull, idle sin; it's Peccatum actuosum, though not actuale: So the Spirit of God is compared to fire, because of the powerful and active nature it hath in the people of God: Fire doth assimilate every thing to itself: Thus men filled with the holy Ghost, are made exceeding spiritual, endeavouring to make all like themselves.  
Now several ways we may consider of the Spirits dwelling in the people of God.  
First, There is an essential dwelling, or a gracious dwelling, by a special manifestation of more peculiar favours; we do not speak here of an essential dwelling, for so the Spirit of God is every where, Whither can I fly from thy presence? Psal. 139.7. Thus he hath the same divine Attribute, as God the Father and the Son have. Thus he filleth the whole world; But we speak of his gracious presence. Now how to make a difference between his essential presence, and his gracious presence, is impossible for men to express, because our knowledge of God is only apprehensive, not comprehensive. We see all the Schoolmen, labouring to this very day, to show how an Angel is present, and yet they have not waded out of those deeps. Only thus much we may in sobriety say, That though the Spirit of God be every where, yet he is said to be in his Church, because of those peculiar and gracious operations, which he produceth in them, and no where else. Even as God is said to be in Heaven, though he be in Earth, and no where else, because there is a peculiar manifestation of more glory and power from him. Thus than we are first to conceive of his presence. But.  
Secondly, When the Spirit of God is said to dwell in his Church, it may not only be understood of the gracious effects thereof, but also of his Person likewise. And this indeed I find a very sublime and mysterious Dispute both among Papists and Protestants, Whether believers are made partakers of the Person of the holy Spirit, or only of his graces? According to many, all those places, where we are said to receive the Spirit, or to be full of the holy Ghost, they are extended no further than the gifts and graces of the holy Ghost: But certainly, many places, as this in my Text, are to be understood of the Person of the holy Ghost. For it's the Spirit (as we showed) that is the same with God. Now the gifts and graces of the Spirit are not the same with God: So we are said to be a Temple of this Spirit; and a Temple doth relate to a God, and to a Person, not to graces merely. So that we conclude, that opinion to be far more true, and consonant to Scripture, which makes us partakers even of the Spirit itself, as we also are of Christ himself, and not of the benefits only that come by him: But the Scripture layeth down this in a transcendent and mystical manner, and it's by faith only. So that those who have fancied a transubstantiation into the Godhead; To be Christed with Christ, and Godded with God, or to be made the Spirit with the Spirit, have thought of a physical and natural union; as if a drop of water were poured into the sea, where as it is only a moral union; even as the wife is made partaker not only of the husband's wealth, but the husband himself, yet not turned into his nature; and this comparison the Scripture doth often use.  
Lastly, The Spirit of God dwells two ways in his Church: 

1. In respect of wonderful and miraculous operations.  
2. In respect of saving and sanctifying graces.    
The former way the Church of Corinth was admirable, you may read 1 Cor, 14. & alibi, of the plenty of gifts, and divers operations amongst them; so that they seemed herein to excel all other Churches, yet in respect of the sanctifying graces, they seemed to be very defective; for the Apostle calls them babes, and complaineth he could not speak unto them, as unto spiritual, so that this later way of God's Spirit (as formerly you heard) dwelling in us, is most comfortable, and most to be regarded, though the other be more admired. The former did especially belong to the Church in its first plantation. Hence Acts 2. we read of the accomplishment of that glorious Prophecy, Joel 2. To pour out his Spirit, etc. but now these miraculous operations are ceased.  
Use of Instruction. What Congregations, and what manner of persons we ought to be. To be mere men cometh far short of being spiritual men; we ought to be above sense, and all humane principles. Take the most refined men for morality and civility, the choicest for all humane abilities, yet without the Spirit of God, they are no more than Adam's body, till life was breathed into him, no more than those bones in Ezekiel, till the Spirit of God gathered them together. Oh that our Congregations consisted of spiritual men! Paul complained, He could not preach to them, but as carnal. The Spirit of God would lift thee up to other affections, other desires. As the Spirit took some men's bodies, and lifted them up into the air; so would it do to the souls of men; they had the Spirit of God, who said, Our conversation is in Heaven. They had the Spirit of God, that did look for the coming of Christ: They had the Spirit of God, who had prayed with groans unutterable, and who had joy unspeakable: But oh we poor worms, and not spiritual men, cold clods of earth, destitute of God's Spirit!  
And that the Spirit of God dwells in you.  
We have heard, what this inhabitation of God's Spirit in his Church doth imply, and how he may be said to dwell in us.  
In the next place, let us consider the special Works and Effects of God's Spirit in his Church. For therefore partly hath he the name Spirit, because of that power and efficacy he hath in the Church. Hence he came down in a mighty rushing wind, and cloven tongues of fire. So that he is called the Spirit internally, and externally; internally, for his personal character, whereby he proceeds from the Father, and the Son; Externally, because of those admirable effects, and demonstrations of his presence in the Church.  
Now I shall not speak of these operations, which he hath as God, 
The special works and effects of the holy Spirit in his Church.  in creating and conservating of the world, but what are more peculiar to the Church; in which sense he is called, The Spirit of Christ, Romans 8.9. because Christ by his death did purchase such gifts and graces for his people, the efficient whereof in an appropriated manner is the Spirit of God. And  
First, The very ministerial functions and abilities to discharge them, are of the Holy Ghost in the Church. For although, Ephesians 4.11. it's said, That Christ after his Ascension and triumph over Death and Hell, Gave gifts unto men: Even as great Emperors, when they ride in glorious triumph, after a final Conquest over their enemies, use to distribute large favours and many bountiful signs of honour, yet because upon his Ascension, he promised the Spirit of God in his absence, as the divine Vicar of Christ; therefore 1 Cor. 12. we find all operations and diversities of them attributed to the holy Ghost: And Acts 25. the holy Ghost is said, To make those overseers in the Church of Ephesus: So that what Church-officers, or what Church-ordinances, or order we have, and what Gifts and Abilities likewise there are to discharge them. These are all of the holy Ghost, and of the holy Ghost three ways:  
1. In respect of their Institution and being. For although it's by man, that such and such persons are elected and ordained to this or that Office, yet the Office of itself is of the holy Ghost. They are not the Institutions of men; nor may men appoint some Church-officers, which God hath not, because their end is wholly supernatural: As it's said, 2 Cor. 12.28. God hath set in his Church such Officers, even as he hath set the Sun and stars in the firmament: so that all Officers lawfully called are of the holy Ghost, either immediately as at the beginning; or else mediately, by the order and designation of the Church. And as for their gifts, it's plain the extraordinary and miraculous gifts in the primitive times were from God's Spirit. The Scripture often attributeth them to it: 
Doubt.  Only now it may be doubted, Whether we can say, that the gifts and the abilities that Ministers have now, are from the holy Ghost, because they are got by humane study and industry: And is there any more required to understand the Scripture, than any other humane Author, Plato or Aristotle? Those cursed wretches Julian and Porphyrius, who wrote against the Scripture, they understood what they were so invective against, yet it cannot be thought they were enabled by the holy Ghost.  
Now to answer this, 
Resolution.  even those natural abilities and humane endowments that men obtain by study, are a gift of God; they are a blessing which we see God giveth to some, and not to other: It's God's mercy thou art not a natural fool, a mad man; but when thou hast more understanding, and better intellectual abilities than other, thou hast a greater gift from God than others. Hence in our very ordinary phrase, we say, such an one hath an excellent gift in his memory, in his elocution, etc. And the Scripture is clear, James 1.17. Every good and perfect gift cometh from the Father of lights, which is to be understood universally both of naturals and supernaturals; And what hast thou, thou hast not received? 1 Cor. 4. Hence in the Parable, all abilities, whether gracious or natural are called Talents, and are given by one Master. That is the first thing; even those excellent abilities which the greatest Heretics and enemies to the Christian Religion had, were of God, though the sinful use of them came from the Devil, and their own corrupt hearts; They were talents of gold, and they made Idols of them.  
2. As the gifts and abilities Church-officers have, are from God, so the right understanding of the Scripture, and believing the sense contained therein, is in a more particular manner a gift of God's Spirit. For although the Spirit of God doth not give us the sense and meaning of the Scripture in an extraordinary manner, viz. without the knowledge of the tongues, the comparing of places together, etc. yet in and by these means the Spirit of God doth help us to understand the Scripture. I do not here speak of a saving knowledge of the sense of the Scripture, but a mere literal knowledge of the meaning thereof. This is plain by the Apostle, No man can say that Jesus is the Lord, but by the Spirit, 1 Cor. 12 3 The very historical believing of Scripture truths is from the Spirit of God. So that here is required a more peculiar and particular assistance of God's Spirit in ministerial abilities, for the opening of the Scripture, then for any humane Author; because the matter for the most part is spiritual and supernatural; and partly, because as the Prophets and Penmen spoke or wrote, as they were moved by the holy Ghost, even to every syllable and word; so the same Spirit of God is required, though not in such a measure to the understanding of it. Hence the Spirit of God is promised, To lead us into all truth, John 16.13. Alas the greatest men of parts and learning have many times been the greatest Heretics, and most ignorant of the Scripture, because destitute of the Spirit: Yet on the other side, you must not run into another extremity, as if the Spirit alone, without those helps God hath required, would lead us into truth: for that were to tempt God, and to expect a miracle. For give a Bible in Hebrew or Greek to a man, though enjoying God's Spirit, yet he is not able to understand this or that Text, without the interpretation of the language. I have been more large on this, because it's necessary to show, with how much prayer and earnest application to the throne of grace the Ministers of God should address themselves to their work: without the Spirit of God guiding and leading of them, they are the ship that wants a wind; yea, though they have many excellent gifts, and much humane learning: They are but as a swift horse without a rider, while they want God's Spirit; and the faster they run, the more they are out of the way. So then, put the Spirit of God, and other helps appointed by him together, and then you will never split at any Rock.  
Secondly, As the gifts of the Ministry are thus efficiently from God, So directively also they are from his Spirit. The guidance and ordering of the whole Ministry is from the Spirit of God. When Paul was resolved to go to some place to preach the Gospel, he was sometimes forbidden by the Spirit, and directed to go to others, Acts 16.6, 9 Thus in the word of God, preached by the Apostles, the Spirit of God did demonstrate itself, because the Jews are said to resist it, Acts 7.51. therefore though it was first dispensed to the Jews, yet upon their neglect it was transplanted to the Gentiles. And thus truly every Congregation, every particular person, may wonderfully observe the divine guidance of the Ministry, that it should come to such a people, and not to such; that those who are unworthy, and trample upon it, as swine do the pearl, should have it, and many a poor hungering and thirsting people, can never enjoy have or such a Ministry, especially every godly hearer may observe a divine guidance of the Word in the matter preached, how near and seasonably it comes to him. The unbeliever that came to the Church ordinances, saw his heart and thoughts so judged and discovered, that he cried out, Verily God is among you, 1 Cor. 14.25. Thou sittest and wonderest, how the Minister should fall on such a point, how he should be directed to such a particular that doth so nearly concern thee; this makes thee say, Verily God is here.  
Thirdly, Which is the last and greatest, The efficacy and spiritual benefit of the Ordinances and gifts of Officers is wholly from the Spirit of God. Hence it is called the holy Spirit, not only essentially, as the other Persons are, or by way of opposition to the unclean spirit, the Devil; but effectively, because by way of title and Office (as it were) it belongs to him, to sanctify the gifts of the Minister, and to make them powerful in the hearts of the hearers. So that although parts and abilities should be in the Officers choice and power, yet the success and benefit is not: When Paul hath planted, Apollo watered, it's God that giveth the increase, 1 Cor. 3. And certainly, if the Physician cannot give health; the Gardener cannot make any fruit, only disposeth and prepareth in these things; much less can spiritual Officers in the Church cause the Word to open the eyes of the blind, or soften the heart of those that are hardened.  
Thus we have seen how the Spirit of God dwells in the Church by reason of gifts only, and to be more affected with this, (though that of Graces be more excellent,) consider,  
First, That the end of all these gifts thus vouchsafed by the Spirit, is only to profit withal, as the Apostle argueth, 1 Cor. 12.7. They are not for vain ostentation, neither are we to seek ourselves by them, but they are to be improved for edification. Now that cannot be called profit, which is only to please the ear, to tickle the fancy, but what is to convince the conscience and change the heart and lives of men. Oh that this were considered both by Minister, and all people! It's spiritual profit, that is to be looked at. Hence the Word is compared to food, which is not for the eye, but the stomach. The more useful and profitable the gifts of any are, either for instruction or reformation, the nearer they come to their due end.  
Secondly, Consider the plenty of these gifts under the New Testament. The Spirit of God enabled to all those gifts and graces in the Old Testament; but because they were in a little pittance or measure, therefore the Gospel is said to be The time of the manifestation of the Spirit. So that it's a great shame and sin, if both Ministers and people partake not more of the gifts of God's Spirit, than in the Old Testament, and that so much gross ignorance and beastly profaneness doth overflow, is a great reproach unto the times of the Gospel.  
Thirdly, The variety of them is also very admirable. The Apostle reckons up the diversity of them. So that as it was an argument of Jacob's love to give Joseph a particoloured coat: Thus it is of God's favour to bestow such diversity of gifts. This makes the Church indeed to be in embroidered garments.  
Fourthly, The wisdom of the Spirit is seen in that no one man hath all. As all men have not the same face, but some difference there is, which makes God's providence admirable in this particular: So all have not the same gifts, some are for the word of Doctrine, some for the word of Exhortation; and all this is, that there being a mutual excelling of one another, there might be no envy or schism in the body.  
Use of Instruction, What cause we Ministers, and you people have, to pray for this Spirit of God, without which we preach in vain, and you hear in vain. As Moses said to God, Unless thou go along with us, we will not go up. O Lord, if the presence of thy Spirit be not with us, we cannot discharge those duties, who is sufficient to preach? Who is sufficient to hear? Oh it should be like a sword in our bowels, to think we feel no more of him in our Assemblies! Arise, O North wind, and blow, O South (saith the Church) that the spices may send forth their smell, Cantic. 4.16. Oh that the Spirit of God would thus arise in our hearts, that our gifts may be successful, that our graces may flourish!  
And that the Spirit of God dwells in you.  
The first sort of the Spirits inhabitation in us, viz. by Gifts hath been dispatched.  
We now come to the more noble and excellent way, which doth inseparably accompany salvation, and that is the sanctifying graces of God's Spirit. By which indeed we may gather, That God dwells in us. For as when Daniel could so wonderfully open and interpret the King's dreams, they said, The Spirit of the most high God was in him. So if you see a people heavenly, mortifying sin, walking in close communion with God; you must needs conclude the Spirit of the most high God is in that man. It's not nature or moral virtues could raise him up to such an high Pinnacle as this is. And before we come to the particular effects of Gods indwelling after this manner, it's good to observe the Emphatical expressions that the Scripture useth equivalent to this of dwelling in us. As Rom. 8. there it's called, Being in the Spirit, as here, The Spirit is in us: So there, we are in the Spirit. Now that phrase is very emphatical, and doth denote, that all our lusts and sins, yea our very selves are (as it were) swallowed up, and nothing but the Spirit of God works and moveth in us. To be in the Spirit, denoteth the great efficacy and powerful dominion in us; as men are said to be in sin, because they no longer live, but sin, nothing but sin doth appear: so it should be with the godly. The Spirit of God, not flesh, not corruption, not carnal or worldly principles should appear in them. As the Prophets in the time of their Prophecy, were said to be in the Spirit, in an ecstasy, minding no earthly or worldly thing. Thus ought we to be emptied of ourselves, and filled with the Spirit of God. Therefore John 3. it's said, Whatsoever is born of the Spirit, is Spirit, in the very abstract. We have also (Gal. 4) pregnant expressions, To live in the Spirit, to walk in the Spirit, to be led by the Spirit. Oh let such expressions as these make you ashamed to see so much of a man, or carnal affections stirring in you! What believer hath these things in the full power thereof?  
But to the Particulars:  
First, The Spirit of God dwells in us after a saving manner, in the general, By way of sanctification of the Spirit, soul and body, even the whole man, 1 Thess. 5. This is the general. Every man is all over unclean, filthy, polluted, full of enmity to what is holy. Now the Spirit of God that makes an universal sanctification of all these. Hence by way of Office it's called, The Spirit of sanctification, and the holy Spirit; as Creation is appropriated to the Father, and Redemption to the Son, so Sanctification to the Holy Ghost. So then, as Christ in respect of his body, is said to be conceived by the Holy Ghost; there was a preparing and sanctifying of it for the Personal Union, and the work of Redemption: So the Spirit of God sanctifieth the soul of every godly man; it makes every part and faculty, prepared for holy Duties in an holy man: for as the soul is the life of the body, that can do no vital action without it; So the Spirit is the life of the soul, and that can do no spiritual action without it. Oh then consider this, all ye that hear, and ponder it in your hearts! Have you thus been conceived, and borne of the Spirit of God? Thy other birth will avail nothing, though borne rich or noble: Yea, Couldst thou be borne a thousand times, in a natural way, thou wouldst still be a miserable wretched man. What is a good or ingenuous nature? What are excellent and choice abilities, if thou art not sanctified by the Spirit of God? Do not think these things are fancies and notions. The Spirit of God may as well be called a fancy, as his operations, fancies.  
But more particularly, The Spirit of God dwells in a saving manner,  
First, By Illumination, and opening of the dark mind of every man. Every man is darkness itself, he cannot discern of spiritual things revealed in the Word, till the Spirit of God enlighten him. Therefore the work of God's Spirit is great upon the mind and understanding of a man, it convinceth the soul of a man of those things it never believed before, John 16.9. of sin, it makes a man see the woeful and damnable estate he is in. It's so plain, that he cannot deny it; he believed and judged no such thing once in him; but now such light shineth in his breast, that he is a very dunghill, a very hell to himself, and then he convinceth of righteousness, (viz.) a gospel-righteousness by Christ. Now all his works, all his good duties are dung and dross; all that Religion, he put confidence in, is abandoned by him, the Spirit of God convinceth him of a glorious righteousness without him, which only is able to cover his nakedness.  
Again, Another special work on the understanding is, To teach, to guide, and lead into all truth. We cannot say, Jesus is the Christ without the Spirit, as you heard, 1 Corinth. 12.3. Spiritual things must have a spiritual ability to discern them. It's true, he leadeth in and by the use of means appointed; but yet he only doth efficiently dispel the darkness, and work faith to holy Truths. So then we see, it's the special work of God's Spirit, not humane ability, to be directed into truth: And we must not only study Books, but pray to God, and take heed of such sins, which may drive God's Spirit from us; for than we are as a wild horse without a rider; like a ship in the midst of the sea, without a Pilot.  
Secondly, The Spirit of God quickens and reviveth those graces, that by Regeneration were infused to us; compared therefore to the wind, as the blowing of that, makes the flowers of the Gardens to send forth their sweet smells: So it's here. It's not enough to have the habit and principles of grace within us; but we need a fervent and vigorous actuating of them. And therefore is the Holy Ghost compared to fire; and hence that phrase, To be filled with the Holy Ghost, which is applied to the godly sometimes, doth (as learned men observe) denote some actual and vigorous impression upon their hearts: Their graces were now put forth in a lively vigorous way. Oh this is a blessed life, when a Christian is constantly filled with the Holy Ghost, that doth actually make his heart fervent, and burning in all its duties towards God If this were the life of the godly man, there would not be such complaints, such fears, such doubts: Oh they cannot tell what to say to themselves! They are dull, heavy, earthly. Alas! all this is, because the Spirit of God filleth not thy heart; if this were working, thou wouldst be like Ezekiels wheels, that moved so swiftly, because the Spirit was in them. Oh then, as she said, If thou hadst been here, my brother had not died! So do thou, Oh Lord, if thy Spirit had inlivened me, and moved in me, I had not ●ad such dead duties, such a dead profession! Oh where is thy Spirit? When will it breathe heavenly life and vigour into me?  
Thirdly, The Spirit of God doth enable us to kill and mortify sin. Rome 8. If ye through the Spirit mortify the deeds of the flesh. Through the Spirit.] There is no sin so dear and beloved to thee, so strong and imbred in thee, that is as thy own soul to thee; but by the Spirit of God thou mayest mortify it. Never then be afraid of those great Anakims. Oh thou criest out, I cannot believe, I cannot be heavenly minded! Indeed thou canst not; but the Spirit of God doth lift up his people to these things. Men by natural conscience may leave many outward sins, but they do not, or cannot mortify them; this is done by God's Spirit only. As only by him they could cast out Devils from the possessed; thus only by him can they subdue such sins. We see then, why it is that so many resolve never to sin again, to be such beasts any more, and and yet are overcome: Alas, they go out in their own strength against these Goliahs. Oh therefore pray, and again pray for the Spirit of God O Lord! here is a lust▪ or a sin dwells in me, as the Jebusite in Canaan, I know not how to be freed from it, gladly would I be heavenly, I cannot; I would be believing, I cannot; give that holy Spirit of thine unto me. Pray thus for the Spirit of God, more than for health, life, or any worldly advantage whatsoever.  
Fourthly, The Spirit of God doth bestow a filial and ingenuous spirit upon believers, whereby they are carried out upon Evangelical and Gospel grounds in their obedience to God. And this is a most precious work, to be desired more than all the world. An heart with slavish fears is an hell, where a man is a tormenting Devil to himself, and the guilt of sin is a gnawing worm that never dieth; but Galat. 4.6. He hath sent his Spirit in our hearts, whereby we cry Abba Father; There is earnestness, and a Gospel holy boldness: Hence it is called, The Spirit of Adoption: Now how admirable and desirable is this, when we through fear were subject to bondage, to have this Evangelical freedom of Spirit? The people of God should pray and seek for this Spirit of Adoption, as well as of Sanctification. This would be oil to the wheel; this would be wings and legs to thee.  
Fifthly, The Spirit of God works comfort and joy in the hearts of the godly. Hence he is called, The Comforter, John 15.26. As the Devil delights to keep us in darkness and fears, therefore he had almost swallowed up the incestuous person with immoderate grief, 2 Corinth. 2. So the Spirit of God delighteth to turn water into wine. Joy is a fruit of the Spirit of God, Galat. 5.22. Yea, it's called, Unspeakable joy in the Holy Ghost. Do not therefore think, that the Kingdom of Grace and Godliness lieth in a dejected spirit, in a troubled soul: No, it's in joy as well as in righteousness, Rom. 14.17. Those doubts and sad thoughts that do lie like a burden and load upon thee, came not from the Spirit dwelling in thee.  
Sixthly, That we may have this boldness and joy, the Spirit of God hath another effect, which is, To witness and seal unto our spirits, that we are the children of God. Grieve not the Spirit of God, whereby ye are sealed, Ephes. 4.30. The Spirit beareth witness with our spirit, that we are the sons of God, Rom. 8.16. Oh what a blessed life is this, when all these works of God's Spirit go along together, teaching, sanctifying and comforting! This is the Mount of Transfiguration, It's good to be here. Do not think these things are too great, and too good to be had in this life: For, if we be not wanting to ourselves, if we bring our cruises, he is ready to pour in his oil.  
Seventhly, The Spirit of God worketh wonderful support, and even glorious rejoicing in all afflictions and tribulations. Then, if ever, it's admirable to see, what the Spirit of God doth in believers, The Spirit of glory shall rest upon you, 1 Peter 4.14. If you read of the Martyrs burning at the stake; if of the persecutions and torments they did with such invincible joy and patience endure, it was from the Spirit of glory resting on them. Alas, we think, if God should exercise us with such straits, bring us into such troubles, we could never bear them. Oh consider, there is God's Spirit, as well as thy spirit.  
Lastly, The Spirit of God doth work the prayers of God's people. Rom. 8. It's a Spirit of prayer and mourning; he teacheth what to pray, and how to pray for spiritual and heavenly things, with zeal, faith and importunity; It helps our infirmities, many sins and corruptions are apt to spoil our prayers, he helpeth against them; yea he worketh groans unutterable; he moveth the very foundations of the soul; and those prayers cannot but speed, because the Spirit knoweth the mind of God. All prayers are dead carcases without the Spirit moving upon them.  
Use of Examination. Try whether thou art one, who hast the Spirit of God thus dwelling in thee. Oh where is the man or woman that heareth us, that knoweth the meaning of these things! When Christ spoke about eating his body, the Capernaites had a gross understanding therein; but saith our Saviour, The flesh profiteth little, the Spirit giveth life, John 6.63. If Christ said thus of his own body, than how much rather may we say, parts, duties, an outward Religion profiteth little? The Spirit giveth life, Rom. 8. Paul saith, If any man have not the Spirit of Christ, he is none of his. Thou speakest of Christ, and thou hopest he died for thee; see what the Scripture saith, If thou hast not his Spirit, thou art none of his.   

Verse 17. If any man defile the Temple of God, him shall God destroy.  
THe Apostle in this seventeenth verse aggravates that Argument, which before he had propounded, viz. The temple of God, wherein the Spirit of God dwells, aught to be kept pure, and not defiled by any corruptions of Doctrine or lives. 1So that the Apostle makes all false Doctrines and corruptions in God's worship to be a sacrilege. And therefore in this verse he doth further amplify the heinousness of this sin; wherein you have, 

1. The malum culpae supposed, If any man defile the temple of God.  
2. The malum poenae proposed, Him will God destroy.    
For the sin supposed, If any man defile the temple. This is an allusive expression to the custom among the Jews; If any man defiled their Temple, the crime was capital; what accusations were brought against Paul, because he brought in Greeks uncircumcised into the Temple. The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an elegant allusion. The sin and the punishment shall be both alike; some have rendered it corrupt, some vitiate, others destroy. This of our Translators is very good: For seeing the truths of God and his Ordinances are pure, than it followeth all errors and false Doctrines are a pollution; as if you should put dross to gold, or cast mud into a pleasant spring. Some Interpreters think the Apostle doth intend to an higher sin, than he named before: For (say they) vers. 15. he speaks of such false Doctrines that did not overthrow the foundation, now such a man may be saved, though difficultly, but vers. 17. he nameth such as strike at the very root, and destroy the very Temple itself. So that they make this the meaning, If any man bring such corruptions of Doctrine, as destroy the Temple of God, overthrow Religion, and make it no Church, he shall not be saved at all. There is no fire to cleanse him, but to consume him. Thus some. But it's more consonant to take the words more general, and so they do better cohere. And this destruction spoken of is to be understood, unless he repent, or pro subjectâ materiâ, if it be only hay and stubble, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, a destruction partial, not total; but if they be damnable heresies, than they meet with a total destruction. Observe,  

Observe. Of defiling God's Church with errors.  That those men who defile the Church of God with corrupt Doctrines, do highly provoke God to punish them.  
The Text is an Argument à minori ad majus: If the defilers of the material Temple did not escape God's punishments, as Athaliah for profaning the Temple, and Belshazzar the holy vessels of the Temple; then much less shall they escape, who pollute the Church of God by any such falsehoods: And we read that our Saviour did in this show his anger, and wrought a miracle by way of indignation; and another particular, namely cursing the figtree. In these two cases did Christ's miracles tend to destruction or punishment; all the other were full of mercy and healing. For when they had defiled the Temple, and made it a den of thiefs; twice our Saviour made a whip, and scourged them out, which Hierom doth admire, as a greater miracle than any other our Saviour did, that a man unarmed and contemptible, should chase away such a multitude of men, and in that matter of their profit, making no resistance, but barely ask, By what power he did these things? No doubt the City of Jerusalem was then guilty of many horrible and grievous crimes of injustice, adulteries; but Christ takes no notice of that, but goeth presently to the Temple, to reform there; and this is attributed to the godly zeal that was in him, which did even eat him up, John 2.17.  
For the opening of the Doctrine, let us consider, 
Why errors are said to defile God's Church.  Why false Doctrines are a defiling, why they are called corruptions; For so in the Old Testament Idolatry is often called; men are said to have corrupted their ways by false worship; and this will be good, to take off that lovely painting and alluring dress, which some would put upon their errors and superstitions. Now they are called defilings and corruptions,  
First, From the pure nature of God's truth, and his worship, which falsehoods do stain, and take away the glory of. You see the Apostle compareth them to gold and precious stone. Now to take these, and to throw them into the dirt, is a debasing of them; God's word is said to be more pure than gold seven times refined; yea more to be desired than fine gold, Psal. 19.10. Christ commends his Doctrine under the notion of living water, John 4.10 the pure running streams of the brook. Now all false Teachers they throw in mud and dirt to these; as the Philistims did earth into those Wells that Isaac digged for his cattle. Every pure thing is made impure, when mingled with any thing of a more sordid and inferior nature, as gold with lead, wine with water, water with mud So then, though men give glorious Titles and Names to their falsehoods, as excellent Truths, glorious Lights; yet indeed they are no more than defilements and pollutions. Oh then, how humble tender and careful ought men to be? Are the Truths and Ordinances of God by institution, and in their original so pure? Come not then with thy soul hands, to handle such precious things.  
Secondly, They are called defilements and pollutions, Because the truths and Church of God are not only pure, but dedicated and appropriated to him, as the only object. So that they are holy as well as pure; and in this notion the Apostle considers them. So that it's a sacrilegious defilement, to take the Truths and Ordinances, or worship of God, and by thy carnal and sinful imaginations to pervert them. And here we may say in another sense, Thou that abhorrest Idols, dost thou commit sacrilege? Thou that art against Popery, against the Idolatry of the Mass, and other abominable things: Dost thou sacrilegiously pervert the holy Truths and Ordinances of God by sinful and corrupt opinions? Certainly, if this were believed, men would not so profanely dispute and dally in the holy things of God.  
Thirdly, Errors and heresies may well be called defilements, Because they are a disease, and so spread over the Church. The Scripture compareth them not to every kind of disease, but that which is most mortal and dangerous, even a Cancer. Thus Paul of Hymenaeus and Philetus, Whose word eateth like a canker, 3 Tim. 2.17. The Leprosy in the Old Testament, of which Levit. 13. there is so much spoken, is acknowledged by Divines to typify heresy and errors; and as that did infect and make the very garments unclean, that they were to be washed or burnt: so the Apostle alludes to this, Judas vers. 23. Hating even the garment that is spotted by the flesh. See what thoughts we are to have of all errors and heresies; we are no to touch the garment of the flesh, that is, we are not to come near such, as it's said, Come out of Babylon, because of her Church-corruptions, and touch no unclean thing, 2 Cor. 6.17. Thus you see, that you are not only to take heed of def●●ng yourselves with errors, but because they are a Leprosy, a spreading filthiness; you are not to come near the temptations; be as much afraid of such an one, as of one with a plague sore running upon him. That very phrase, Whose word eats like a canker, should much terrify women, who by seeming pretences are apt to be misled: What a dangerous thing is a canker in thy breast? But as soon as thou hast received any error, thou hast got a canker in thy heart. So that if it were only a pollution it was not so terrible; but here is a kill disease with this pollution: If therefore thou lovest thy soul, flee from errors; and the more difficult it is to know, when it is an error, the more art thou to be afraid: In Levit. 13. you see it was a very hard matter to discern between the Leprosy, and any other distemper; some had not the Leprosy, it was only a scab; so some do not run into gross and damnable heresies, but yet they have a scab, a loathsome distemper upon them. These things being the truths of Scripture, and not the words of men pleading for their own interest and reputation, should much prevail with you.  
Fourthly, They are defilements, Because they pollute the conscience, mind, heart, and whole life of a man. Hence you have that phrase, Men of corrupt minds, 1 Tim. 6.5. & 2 Tim. 3.8. Destitute of the truth. Thus men's consciences also are said to be defiled, Tit. 1.15. So that the corruption of a man by errors is a Metaphor from the body, which through sickness or death is corrupted, Thou wilt not suffer thy holy one to see corruption, Act 2.17. That as from the dead body worms and putrid vermin grow and live: So from minds corrupted and destitute of truth, do flow these erroneous Doctrines. Thus not only wickedness may denominate men to be dead, Let the dead bury the dead, Mat. 8.22. And the wanton widow is dead while she liveth, 1 Tim. 5.6 but even the erroneous and heretical mind is dead, while it seemeth to have much 〈◊〉 And truly bodily corruptions in some sense are not so great as the corruptions of mind and conscience. The Apostle in the second Epistle, makes lustful and libidinous ways to defile the body of a man, which is God's Temple; but here, you see errors and corrupt opinions defile the soul, that is the more noble Temple of the Holy Ghost. So that these mind-defilements, make thy disease the more ●●c●rable. This putteth out the eye; this kills the spy and monitor of all thy actions.  
Lastly, Corrupt Doctrines are called defilements, to show how loathsome and abominable they should be to us. To hear the Scripture say, That by false Doctrines the Church is polluted and defiled, should make a man presently abhor such ways. Thou canst not abide dirt or vomit upon thy garments, and canst thou endure these deformities upon thy soul? Thou canst not endure to see a drunkard wallowing like a swine in the mire, but to see men stagger and reel, and even be drunk with giddy and vile opinions, this should be a more loathsome sight. Labour then for a Scripture judgement in these things, and do not thou have more indulging thoughts towards errors, than the Scripture alloweth. I do not forbid thy charity to some persons erring, but to errors. If a godly man should be overtaken with drunkenness or uncleanness, thou wouldst say, the sins were abominable, though thou wouldst pity the man, and pray for him; so it is here.  
Use of Instruction, Wherein lieth the purity of Churches? Even in pure and sound Doctrine, as well as in pure lives. Some, they cry out against purity in lives, they love not such Puritans; they cannot endure such strictness: Others, they love not this purity of Doctrine. The Remonstrants deride the word Orthodox, as if it were a spell used by some Writers. Now in both ways we overthrow the purity of Churches. To have pure Doctrine, pure Ordinances, and yet men to be impure in lives, is a very doleful sight. Again, to have men appearing with pure lives, yet impure Doctrines, is also very grievous to him who is endowed with a sound Faith.  
If any man defile the Temple of God, him shall God destroy.  
We have dispatched the sin supposed, we come to the punishment proposed; Him shall God destroy. A terrible sentence, and that which may make all those who grow wanton in the matters of Religion like Belshazer, to quake and tremble. In the Greek, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word with defiling the Temple: They defile God's Temple, and God will defile them. This is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in other places, God will destroy: Now this is meant of eternal destruction without repentance. The Scripture calls eternal punishment, destruction; not in the sense of the Socinians heresy, as if both body and soul were totally annihilated, for that cannot be called a torment, but rather a freedom from torment; but because both body and soul are deprived of all comfort and happiness, and so are exposed to all the curses, and the tormenting wrath of God without ceasing. So that this Text doth represent corruptions in the Doctrine and Worship of God, 
How God will punish Heretics.  under as terrible a consideration as any great sins committed. For look upon the threatenings against the vilest monsters of sinners, they can be no more than this, Those will God destroy. And so it is here of such as defile the Truths of God with errors; even as Nadab and Abihu were wonderfully and terribly destroyed for offering strange fire upon God's Altar, though men may suffer them. Though the parties themselves may bless their condition, yet God will destroy them, if they do not recover out of these snares of the Devil.  
Now that God will destroy eternally such as defile this Temple without reformation, will most fully appear by 2 Pet. 2.3, 4. which Chapter should be an Alarm to these times. For  
First, Her foretells, that as in the Old Testament there were false Prophets, so in the New Testament, notwithstanding all the light of the Gospel, and the Truths of God revealed in his Word, there should be false Teachers; here you see, it's expressly foretell, that it should be no stumbling block to us: we should not be offended at the truth, nor at reformation out of Popery and superstitions, because of such events.  
Now these are described by their Actions, They shall bring in damnable heresies: Connder that expression. All heresy is not innocent: It's not excusable, as the Remonstrants plead; for here are damnable heresies.  
2. The Manner how, they shall privily bring in. There is great craft and subtlety; there is underworking, as Moles do underground.  
Then you have the consequent evil of this, They bring upon themselves swift destruction. Here is more than in my text, not only destruction, but swift destruction. That is two ways swift:  
First, Because God will not delay: He is so provoked, that he cannot bear them long. And then  
Secondly, Swift in regard of their thoughts: It comes before they thought of, or expected any such thing. And whereas it may be said, They prosper, they meet with no such visible wrath of God, see verse 4. Whose judgement lingereth not, and whose damnation sleepeth not. All the while they are secure, their judgement doth but watch the time, the fittest time to make their destruction more dreadful.  
Now that still people may be afraid of errors and heresies, he instanceth in three the most horrid Examples of God's vengeance; and argueth thus, that if God were so severe against them, let not such as bring in damnable heresies expect better.  
The first from the Angels, God spared not them, but did cast them down into Hell, and bound them in chains of darkness. The Angel's sins, were sins of the mind, they were intellectual substances; and so heresies and their sins are much alike. Do not then say, Heresy is no drunkenness, no whoredom, no bodily profaneness, no more was the Angel's sin; it was an intellectual sin, and yet for that they are perpetually condemned.  
2. The second instance of God's Judgement, is, The Old World, which God drowned with water. All mankind had perverted its ways, and even defiled the world, and God washeth it with the waters of his Judgements. So that the overflowing of heresies, is like the corruption of the Old World.  
Lastly, He compareth them to the Cities of Sodom and Gomorrha, whose sins were so great, that God did rain Hell out of Heaven, to be avenged on them. Who then can excuse or plead for such defilements, the sinners wherein are compared to those three, who received the greatest expressions of God's wrath most signally upon themselves? Thus this Chapter is a Comment upon my Text.  
To open this Truth, viz. God will destroy such a defiler.  
First, This is to be understood Conditionally; unless that man see and bewail his errors, and forsake them. No doubt but Luther and many of the first Reformers, who came out of Popery, were great defilers of the Temple of God; but when God did open their eyes, and discover the truth, than none were more zealous than they, to make the Church, that was a den of thiefs, an House of Prayer. How often did Luther bewail that blindness, and that damnable error which was upon him in the time of his Popery, and Melan●tho● also, yet recovered from it? So that this threatening is to be interpreted as all other places against any wicked man. Ezek. 18.21. If the unrighteous or wicked man leave his sins, he shall live. God will not remember his former iniquities: Yea, God many times taketh those who were once plunged into damnable ways, and maketh them great Instruments to publish his truths. As Paul, once a blasphemous persecutor of Christianity, afterwards a zealous prosecutor of it. Austin once a damnable Manichee, afterwards escaping their snares, was greatly instrumental to the Conversion of others from those damnable Opinions. So that all those who lie in damnable heresies, are not therefore desperate and hopeless, for the great Shepherd may reduce these wandering sheep.  

A godly ma●n may fall into a damnable heresy.  Secondly, It cannot be denied, but that even a godly man may fall into ae damnable heresy, and some time continue in it. They may not believe some fundamentals in Religion for a while. Thus the Resurrection of Christ is a main Pillar of Religion, take this away, and our resurrection and all our comforts fall to the ground; yet many of the Apostles did not for a while believe it: and generally they erred in this fundamental, they took Christ's Kingdom for a temporal one, and looked for a temporal Restauration: but yet the godly, though at any time thus plunged into a damnable way, have this difference from wicked men who are turned aside.  

How a godly man erring, differeth from a wicked man.  First. There is a seed of grace within them, which though for a while it lieth asleep, yet at last will put forth itself. He cannot sin, because the seed abideth in him, 1 Joh. 3. As the spirits of Wine will at last work out all poison. So that as a man, who hath reason in him, may be taught what he knew not, when a bruit beast cannot, because there is the seed of Reason upon which the teacher doth work. So it's here; in a godly man there is the principle of grace, and this spark will at last take fire, though for the present it be much overwhelmed.  
Secondly, The godly, though plunged into some damnable error, yet are under a Promise to recover them, which will certainly take effect. As Moses exposed to the water, had his Mother's eye upon him to see he should not be drowned; so though a godly man be plunged deep in evil ways, yet there is God's eye and Gods hand ready to deliver him. If it were possible, they should deceive the very Elect, Mat. 24. If it were possible, now what makes it impossible, not the godly man himself: Alas, he hath so much ignorance, pride, and corrupt affections, that by what reason they are plunged into any foul error, by the same they would always continue therein, and be for ever suffocated. It's only Gods gracious Promise, He will lead them into the truth; he will give them the spiritual Unction.  
Thirdly, The godly man's heart is not commonly so obstinate and seared, as the wicked man's is. Those that brought in the doctrines of Devils into the Church, are said to have a seared conscience, 1 Tim 4.2. They felt nothing, they did not doubt or suspect, [What if this be a damnable error that thou maintainest? What if thou art a means, not only to damn thyself, but many others?] No; they are commonly men of a reprobate mind. But the godly, though grievously seduced, yet sometimes they have struggle, they have an holy jealousy over themselves; they bewail their proneness to err. Even as it is in gross sins, the godly man sinneth not with that hearty and full consent that others do.  
A third thing to open this point, 
Error and erroneous persons distinguished.  is to consider a difference between the defilements of the Temple by false Doctrines. Some are only in accessary and less prinpall things, and such were those who built bay and stubble; their errors were consistent with salvation: He shall be saved, but so as by fire. But others are Fundamental, destroying the very soul and essence of true Faith and true Piety. Now the latter are such whom God will certainly destroy. I know it is that Question, which hath kept so many learned men, like Abraham's Ram, in the thickets, what are Fundamentals, what points are necessary to Salvation, and what not: but though it be hard to parcel out the number, yet that there are such, the Scripture is plain, in that it calls them first Principles, and tells us of a Foundation which must be laid: Of which formerly.  
Fourthly, In defiling the Temple of God, here is great difference to be made between those that are the Seducers and the Seduced. There was a vast difference between the rebellion of Absolom the head of it, and such as followed him in the simplicity of their hearts. Lyrinensis said, That the Authors of many Heresies were damned, whose Disciples or followers might be saved. The Apostle Judas doth evidently make a distinction of persons that err: Of some have compassion, making a difference, Judas vers. 22.  
Fifthly, Church defilements make men further off, or nearer to perdition, as they enjoy the means, and as they have opportunity to know better. The Pharisees sins were so inexcusable, because they had light; insomuch that our Saviour saith, If he had not come, they had not had sin, Joh. 15.24. Therefore an Heretic, after the first or second Admonition, is to be rejected, Tit. 3.10. Those than are nearest to perdition, who after Admonition and Information, do still continue refractory.  
Lastly, Of all those who defile the Temple, and are marked out for perdition, Antichrist it is, and his party that are the great defilers of God's Temple: He is alled The man of Perdition, (2 Thes. 2.3.) both actively and passively: Actively, because he is a means to destroy so many thousand souls; and passively, because he is appointed by God to remarkable destruction. Take heed therefore thou art not found in the number of that Antichristian society, which is marked out by God for destruction. Come out of Babylon, lest you be partakers of her plague, Rev. 18.4.  
If you ask why God should be thus provoked by corruptions in truth or worship, 
Why God is so provoked with corruptions in Doctrine and Worship.  the Reason is plain; Because his Glory is more immediately interested in these things. Practical godliness and obedience are acceptable, but his truth and his worship, are that which immediately relate to him. Herein his jealousy is said to be drawn out.  
Use of Admonition. Pray and take heed you fall not from your steadfastness, and be led aside with the errors of the wicked: You see here is no dalliance, no wantonness allowed in this matter; God will destroy. Art thou not afraid of God's wrath, of God's vengeance? If it were but the anger of a man, or the persecution of a man, it might be endured; but God, who is a consuming fire, he will never bear this: He will not endure this. This Text would be like a flaming sword to keep men from false and erroneous ways, if duly considered. This is that which undoeth us, people are either very sottish and stupid, not regarding any thing of Religion at all; or if they do, they do not with that sobriety, that humility, that fear and trembling, address themselves to know God's truths as they ought to do. There is a profane, proud, unmortified frame of heart upon us, and then then no wonder we defile his Temple.  
Him shall God destroy.  
This is the punishment threatened to the Temple-defilers, and though but two words, God destroy, yet both have their weight. There are many evils and calamities that yet are not a destruction, that is the utmost of all paenall evils; and then, it's a destruction from God, whose wrath is like himself, Incomprehensible: It's not man, but God shall destroy.  
Now what this destruction is, we have told you; not an annihilation of soul and body, as Socinians would have it; not a Physical destruction, but moral, viz. depriving the wicked man of all happiness and comfort. We have handled this relatively already, as it is the Portion of the Temple-defilers, I shall now consider it absolutely: Eternal wrath and damnation is described here under the name of destruction, which is the reward of every wicked impenitent man, whether his sins be intellectual or bodily. And the Doctrine I shall raise, is,  

Observe. Of Eternal Damnation.  That Eeternal Damnation is the Destruction of a man.  
It's the undoing of a man for ever. This Doctrine or Truth, hath a sting in it; and because men are generally so brutish and feared in their evil ways, I do the rather pitch upon it, because truths that are of a more sublime nature, do not so easily penetrate.  
Let us then improve this, Eternal Damnation is the Destruction of a man. It's the eternal undoing of a man.  
To clear this, consider,  
First, That it is the Scriptures way to represent Hell and Damnation under all those evils that are most terrible to sense, as on the contrary, Heaven is described by such nams' as do usually delight most men. Hence it's called a Kingdom, and a Crown of Glory, and a City paved with precious stones. These are condescending expressions to us, who are apt to apprehend nothing great and admirable, but what is so to sense; and were not our natural corruption so greatly prevailing over us, such Scripture baits would soon take us. As it is thus for Heaven, so for the contrary, Hell and eternal damnation is described by all such terrible Objects, that the very naming of them, should fill us with great horror; and do not think these are vain scare-crows, no; these expressions do no more represent to the full, the torment and pain of the damned indeed, than a painted fire doth a real burning fire. Whatsoever the Scripture saith of this destruction of wicked men, doth not arise up in the least manner, to the torment indeed. Therefore that the meditation and preaching of this subject may be profitable, set Faith on work; believe there is such a state of destruction coming upon impenitent men, that all the undoing we can have in this life, is nothing to that eternal undoing. Let Faith warm and heat thy heart with this, and it will work wonderfully to thy reformation. If to die be a thing of terror, what is eternal death? What is eternal destruction? If skin for skin, and all that a man hath, he will give for his life, how much rather for this eternal life?  
Secondly, This destruction consists in two things, 

The good it's privative of. And  
The evil it's positive of.    
Schoolmen call it the punishment of loss, and the punishment of sense. The Scripture brings in God inflicting both, in that terrible sentence at the Day of Judgement, Depart from me, into eternal fire, Mat. 25.41. Depart from me, there is the privation of all good; Into eternal fire, there is the position of all evil and misery. Divines have disputed which is the greatest evil of these two; but chrysostom answers, The privation of God's face, is far worse than all the torments in Hell: That Depart from me, is more terrible than eternal fire. Certainly, seeing such a destruction is coming, how much doth it concern all to watch and pray about it? Descendamus in infernum viventes, ne descendamus morientes, (said Bernard) Let us descend into Hell while alive by meditation, lest we really descend thither when we die. But singularia sunt quae pungunt. Let us therefore consider What loss it is. First, that this destruction doth consist in: And  
First, It's the loss of God, in whom only is all happiness. Depart from me. 
The punishment of loss.  At his right hand are pleasures for evermore, Psal. 16.11. To be with God, and to enjoy him, is that happiness which eye hath not seen, nor can the heart of a man conceive: For such as God himself is, such is the enjoying of him. He is the bonum in quae omnia bona, bonum quo nihil melius cogitari potest: The Jehova. The beings of all created comforts that are scattered up and down, and parceled in creatures, with their several imperfections, are united and conjoined in him in transcendent perfection only. To represent what God is, and the enjoyment of him, would be to empty the Ocean with a shell. Then do we best esteem of him, when we judge him inestimable. Now our destruction lieth, in being deprived of all that good which God would have been to us. Oh, with what indignation and anger should a wicked man look upon his sins! You have deprived me of God, and do you ask what I ail? My lusts, my wickedness, have taken God from me, how can I then but roar out? Would these be as good as a God to me? This should make thee cast off all sin, as Paul did the Viper, saying, Wilt thou be as good, as great, as all-sufficient to me as God would be if I do serve him?  
Secondly, This privative destruction, lieth in the want of all comfort and peace, and joy that might be in the soul. Take away the Sun, and there remaineth nothing but horrible darkness; take God away, and the soul is full of all darkness and horror. Hence in Hell are said to be gnawing worms, and weeping and wailing, and gnashing of teeth. Dives desired but a drop of water to cool his tongue, and but the top of his tongue, yet could not obtain it; not a drop, and for the top of the tongue. This was to show that there could not be the least comfort, the least ease, the least quietness of conscience; and indeed this is the great part of Hell. Some have thought Hell to be nothing but the torments and horror of conscience, but the Scripture cannot so be put off Yet certainly, this is the Hell of Hell, the greatest part of destruction, that the guilt of a man's sins shall perpetually gnaw and tear his conscience, which will then be awakened, and will fall like so much scalding Lead into the eye of a man. And if a good conscience be a continual Feast, that tormenting disquieted conscience in Hell, will be a continual unspeakable evil. Oh, we see but what the very drops of this torment hath wrought upon men! Cain went up and down trembling, all the pleasures, all the delights, and travils he took, could not drive out that trembling. Judas, with what horror doth he cry out? He cannot bear his burden. And therefore the damned brought in, crying to the mountains to cover them, and the hills to hide them, Rev. 6.16. Oh, is this nothing to you, or a light matter, who sit and hear these things! Those gross and foul sins, which now make no torment nor gripe in thy conscience; thou canst run into all beastly excess, and thou findest no gnawing worms upon thee: Oh, consider, and believe it, the time is coming when conscience will be awakened, and not the least corner of thy soul will be freed from torments and howl! Go on then, and eat and drink, and care for none of these things; but remember this, destruction will fall upon thee whether thou wilt or no. Oh, that men would pity themselves! Or rather; Oh, that God would pity your souls, and make you to consider the latter end of your sins! At last they will bite like an Adder, and sting like a Serpent.  
Thirdly, There is a loss of all outward help and comfort from others. Here in this world, though we many times are in grievous losses, yet some comfort from a friend, is like the pleasant showers to the parched ground; and though they cannot deliver out of trouble, yet a word of comfort doth much refresh. But here the destroyed sinner is excluded from comforts and friends, and all. When Absolom was shut out of David's presence, than there was a Joab to mediate for favour again, but when this destruction is, than no Saint or Angel can either comfort or help us: Yea, which is saddest of all, than that Mediatory Office of Christ doth cease. Then there is no Advocate to make Intercession; then the Blood of Christ will do no good. In the midst of all that guilt and trouble for sin we have in this life, there is still this hope, That Christ is a Mediator to reconcile God and the sinner; but when this eternal destruction shall come upon thee, then there is no more hope, or help by Christ, than Christ is of no more use, or advantage to thee: So that the loss of all help, and all hope through Christ, must needs make this destruction more terrible.  

The pain of sense.  And as for the second part of this Destruction, which is Positive, That lieth in the accumulation and heaping up of all misery imaginable and possible, even for a God to inflict, or the soul and body of man to receive. It's (I say) in the heaping up of all misery: For the state of blessedness lieth not in any one, or many comforts, but in the aggregation of all desirable mercies. So this state of destruction lieth not in the sustaining of one, or many miseries, but the aggregation and conflux of all. Therefore the Scripture expresseth it under many names of terror: sometimes darkness, utter darkness; sometimes a prison, and chains of darkness therein; sometimes fire and brimstone, eternal fire; sometimes a place of weeping, wailing, and gnashing of teeth; sometimes death, and everlasting death; sometimes judgement and condemnation. Now the Scripture useth not these words in vain, but would hereby awaken and terrify us, that we might at last cast away our sins, which are the only fuel for this fire.  

The aggravations of this destruction. Eternal.  In the next place, Let us consider, the Aggravation of this Destruction. And  
First, It's an Eternal Destruction; A destruction that is always destroying, and yet the party is not extinguished. If the Socinian annihilation were this destruction; or Origen's opinion for the salvation of men and Devils at last, after thousands of years' torments could prove true, here was some hope; but it's a living death, and a dying life, it's everlasting fire, it's the worm that never dieth. In all earthly calamities, on this side Hell, this is a mitigation, that they are not everlasting, they are but evil for a moment, there will be an end. But here thou art kept alive to be tormented for ever. Oh what a thunder bolt is that word for ever! Torment for ever! Horror for ever! Fire for ever! yet so it is.  
Secondly, It's an Universal Destruction in a moral sense. 
Universal.  There is not the least mixture of any joy, of any hope. For as Heaven is a state of unmixed happiness, there cannot a drop of gall fall into that ocean of happiness: So here, there cannot a drop of honey fall into that ocean of gall; we told you not a drop of water for the top of the tongue only could be obtained, much less for the whole body.  
Thirdly, It's an Inevitable Destruction. God will destroy, 
Inevitable.  Who can stop God's hand? Who can hinder his blow? If a little of God's wrath be kindled, Who can abide? How much less when he stirreth up all his wrath? It is the day of his wrath, when Kingdoms and Nations feel the day of his temporal wrath, How sad hath it been? Jerusalem had her day of God's wrath, but these are only drops to that ocean of his wrath.  
Now manifold Uses may be made of this, but I shall instance only in one here,  
Of Instruction. Here is a plain and evident discovery of the madness and folly of wicked men, that will drink, swear, and walk in all their brutish lusts. What hast thou not heard of this destruction from God? What dost thou not believe that after all these pleasures of sin, God will destroy thee? We would wonder what a senseless, brutish and irrational a creature a wicked man is, that should be no more afraid of this destruction. Tell him of a temporal undoing, he shall be undone in his estate, in his life, and you make his heart as cold as a stone within him; but tell him soul and body shall be undone in fire and brimstone, and that for ever, he makes no matter of it; And why is all this? Either  
First, Because of the Atheism and unbelief that is in men. Though Christ hath again and again threatened such a place of torment, yet they will not believe it. O if we had but faith as a grain of mustardseed, it would remove these mountains of sin! Or  
Secondly, If men do believe it, yet because it's apprehended as a far off, it's not present and imminent upon us, as many times temporal destruction is; and therefore like bruit beasts they regard only the present: Give me to day (say they) though to morrow I be damned for ever.  
Thirdly, Men are either plunged in besotting lusts, or in the seducing temptations of the world. Many men are become like beasts through sin. A beast will as soon understand things of reason, as they of faith and salvation; or else swallowed up in earthly cares and desires. Now when thus lusts are within, they forbid any outward good counsel to enter the heart.  
For the Temple of God is holy, which Temple ye are.  
We now come to the Reason, Why God is so exceedingly provoked against Temple defilers. The ground is, Because God's temple is holy. Holy things are not to be violated, they are to be handled in an holy manner, Sancta sanctè sanctis. Holy things belong to holy men, and are to be used in an holy manner by such.  
2. There is the Explication and application of this Temple.  
If they object, We have no such Temple as was at Jerusalem; there is now no such thing under the Gospel as God's temple. He interprets his meaning, This Temple is not wood or stone, but ye believers, who worship and serve God after his appointment, Ye are his Temple.  
In the Greek, when he had said, The Temple of God is holy, than he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural number, because it relates to the subsequent matter, not Antecedent, which is usual among Relatives. Observe,  

Observe. Of the Temple of God.  The holy Temple of God under the Gospel, is not any place, though never so adorned or glorious; but persons believing and worshipping of him according to his will.  
This Doctrine hath its great use. For once in God's Church, while Popery and her principles reigned, all the holiness spoken of, preached for, pleaded for principally, was holiness of things, not persons; holy Temples, holy Altars, holy Images; but real, personal holiness, which God commands, was despised and opposed. The Kingdom of God doth not come by observation, that is, we are not to look for external sensible pomp and glory, but it is within you, saith our Saviour, Luke 17.10. The Temple, the Church of God, are Persons believing. The Image of God is righteousness and holiness in our lives.  
To open this, consider,  

Of the Jewish Tabernacle and Temple.  First, That God, while the people of Israel were unsettled, and their enemies were not fully conquered, appointed an ambulatory Tabernacle for his worship. This was the place to worship him in, and the Ark in it, was carried up and down likewise, and none might carry it, but men, even the Levites. So that when it was put on a Cart, and so carried, God was greatly displeased. The reason (say some) why men only were enjoined to carry it, was, that it might not at any time fall. For being a token of God's presence and power, if that had fallen, it would have been a reproach to the God of Israel. But when God came to settle the people of Israel, and they had fully subdued their enemies, and the Government of the Land was established; then God would have a Temple settled. And though David had a desire to build it, yet because he had shed much blood, not innocent blood (though he did Vriahs) but because he had fought many battles, God would not have him do it, but Solomon, whose name signifieth Peace. No hammer, nor any noise might be heard in making the Temple: Thus Christ was born in Augustus his time, when Janus his Temple was shut, and the world at peace; though indeed in the second Temple, there they did build with their tools in one hand, and their swords in the other, because of the opposition they had.  
Secondly, This Temple that was built, it was very magnificent and glorious, and was accounted equal to the seven great wondrous buildings of the world. It was a great building, and yet Solomon at the dedication of it removeth all carnal and low conceits from God, as if he were circumscribed within that place: For, saith he, The Heaven of Heavens do not contain thee, much less this place, 1 King. 8 20. It was not therefore that God needed such an house, or because he was contained in it, but because he was a great God full of Majesty, as Solomon saith; and therefore according to the Jewish pedagogy, which consisted in external and sensible Rites and Administrations, it was made so glorious.  
Thirdly, This Temple had a proper and peculiar holiness, a relative holiness, being dedicated by God's command unto his worship, and a typical holiness. It was typically holy, because a type of Christ's body▪ Destroy this Temple, said our Saviour, and I will raise it up in thr●e days, John 2 19 Now when Christ the fullness came, this Temple was to be destroyed, as the Altars and Sacrifices with the Levitical Priesthood; even as the flower falls to the ground, when the fruit comes in stead thereof. It was relatively holy from two grounds:  
1. God's Institution: He commanded the building of it for his worship; and every thing, though never so little, yet had it Gods command for it, as also the Tabernacle had: They were to do nothing of their own heads, but according to the pattern in the Mount. And then  
2. It was relatively holy, Because of God's special promise to be present there. Hence because it was a prayer in that very place, there was more acceptance of it with God; therefore they did use to pray, even their private prayers in this place; as the Prophetess Anna, that departed not from the Temple, but served God with fastings and prayers, day and night, Luke 2.37. Yea, when they could not be bodily present, they did direct themselves towards the Temple; as we read Daniel did, and though it was in danger of his life, yet he would open his window, when he prayed, and look that way, Dan. 6.10. though in the Text it be said only towards Jerusalem, and therefore it we called an house of prayer. In Solomon's prayer, 1 Kings 8.48. the captives of Israel carried into another Land, are supposed in their captivity to pray unto God with their face towards the Land of Israel, and also towards the Temple.  
Fourthly, But from this Temple, to argue for such holiness in our Churches: Yea, and with Bellarmine, and others to plead for private praying in the Church, more than in other places, as if there were more holiness therein, and for the places sake, to have more acceptance, is unjustifiable by Scripture, John 4.21, 24. The time is coming, when they shall not worship in this mountain, or in Jerusalem, but they shall worship him in Spirit and truth. There is no Jerusalem now, nor any place like Jerusalem; and now God would have us in every place lift up holy hands in prayer, 1 Tim. 2.8. It's therefore unwarrantable by Scripture to pray in a Church for the places sake, to have the prayer the more acceptable, as Bellarmine pleadeth. And indeed because there is no such peculiar institution, nor no such peculiar promise, therefore there cannot be such a relative holiness. Private prayers in the Church, though pretended not to be done for the places sake, while we are at the public Ordinances, are also incongruous and unwarrantable, partly, because they are against the nature of private prayer prescribed by our Saviour, When thou prayest shut thy door after thee, Mat. 6.6. Private prayer must be done in a private manner: and partly, because the Church is for public Ordinances. We meet together in spiritual communion, and while the society is singing, for thee to be privately praying, is unsuitable to the duty in hand, where there ought to be one heart, one mouth and consent.  
Fifthly, Because the Temple was so glorious, and God's promise was in a special manner made to it, therefore the Jews put all their trust and confidence in this, though their lives were full of wickedness and gross impieties, yet because they had the Temple, that made them think themselves happy. Hence the Prophet severely reproveth them for it, saying, Trust no more in lying words, saying, The Temple of the Lord, the Temple of the Lord are these, Jer. 7.4. Hence at last God was so provoked, that he gave it up to idolatrous Heathens to be destroyed, that a stone should not be left upon a stone. For Hadrian the Emperor quite demolished it; and in stead thereof built a place with a new name, call it Aelia, and upon the gate set the Image of a Swine by way of scorn and derision to the Jews, to whom that beast was unclean. And thus truly God hath done with many glorious spiritual Temples under the Gospel: Where are the seven Churches of Asia? And where is the pure Church of Rome now? The present Governors of that Church glory of their succession to their former Worthies, Whose faith was spread over the whole world, but they succeed them as vespae apibus, Wasps many times do Bees, or as night doth the day.  
Lastly, Our Churches therefore do not resemble the Temple, an holy place dedicated to God, but their public Synagogues where they met together to pray and read the Word, and have it expounded. Some find fault, that we call this material building a Church; but use of speech doth fully justify this. It's an ordinary figure to put the place containing for the thing contained. Thus it's said, All Jerusalem went out: And, Oh Jerusalem that killest the Prophets, Mat. 23.77. which is meant of the Inhabitants thereof. Thus we call a City, or a Town, the people of the Town. But of this we have spoken formerly. But though there is no such relative holiness in these places, as was in the Temple; neither are the duties regarded for the places sake, but the place for the duties; yet there is a moral and civil decency, or respect to be had to them, as we do unto places appointed for solemn meeting; and therefore are unfitly compared to barns or stables, or to be polluted like them, not because of any holiness in them, more than in other places, but from a civil respect. But these things only occasionally by the way.  

Believers joined in a Church way according to Scripture, are God's temple.  The next main thing is, That believers joined in a Church way according to Scripture, are God's temple, and that requireth these things:  
First, Purity and an undefiled life from the wicked ways of the world. Though they be in the world, yet not of the world. This is called pure Religion, to keep a man defiled from the world, Jam. 1.27. And we must not be conformed to the fashion of this world, Rom. 12.2. We are to be as Lot in Sodom, so far from having fellowship with it, that we are to grieve in seeing and hearing the evil deeds of others. We are to be like the three Worthies in the midst of the fire, and yet our hair not singed thereby. Do not thou then judge of thyself, as the Temple of God, when thou art like a dunghill; thy heart is not a sacred Temple, but an open Inn or Marketplace; all strange lusts may lodge in thee; thou art to take Christ for an example, not the world.  
Secondly, Dedication, and giving up ourselves wholly unto God. Thy soul and body are to be one Temple, only thy soul is the Saxctum sanctorum; there should only be admitted choice and sanctified thoughts and intentions, Shall I take (saith the Apostle) the member of Christ, and make it the member of an harlot? 1 Cor. 6.15. Shall I take the Temple of God, and make it a public stew for all lusts? As they said of their Temples, Procul ô procul este prophani: So do thou of all noisome and filthy sins. As there were constant Porters to watch the Temple: so do thou continually set a watch before thy heart and soul, that no unclean thing enter in.  
Thirdly, Here is implied. Union of the members of the Church together. The Temple was not one stone, or a few stones scattered up and down, but exactly and curiously joined together. The Churches are compared to a body, where there are several organised members, and all useful one to another.  
Lastly, Communion; Not only internal by faith and love, which we have with Christ the Head, and so with all the members. For this communion is invisible, but external in a visible society and fellowship one with another in the public worship. Hence they are greatly reproved, That forsook the assembling of themselves together, Heb. 10.15. Visible communion in Church-Ordinances brings much glory to God, and great edification to ourselves.  
Use of Instruction, What kind of societies we should be, who are God's temple God's house, God's Church; What enjoyment of God? What effectual participation of his presence? The body by its senselessness doth quickly discover, whether a soul be in it; and the soul will quickly manifest, whether God and Christ be in it: if the Temple of God, What holiness and purity ought to be in our lives? Oh this is the glory of the Church! Let us not do at upon a mere feigned and invented holiness of things and places, but let us magnify personal moral holiness; to this the promise is made. This is the true and blessed glory. This makes us like Angels, and our Churches like Heaven.   

Verse 18. Let no man deceive himself, if any man seemeth to be wise in this world, let him become a fool, that he may be wise.  
THe Apostle having sufficiently declared the sinfulness and punishment attendant of those, who defile the Church of God by corrupt Doctrines, he doth begin in this verse to remove those obstructions in the way, that may hinder the good use of what he had said. For though the food be never so good, yet if the stomach be sick and undisposed, we cannot look for good nourishment.  
Now the first stone, that was to be rolled out of the way (there could be no sowing of this divine seed with hopeful success, till that was removed) was the self-conceit of their own wisdom, and the admiring of the worldly humane excellencies that they saw in their false teachers. Till this Goliath be killed, the Apostle doth not expect their obedience to what he had said. Hence in this eighteenth verse, he beginneth to dehort from all self-conceit, and earthly wisdom; and in the Text he declareth a twofold pernicious and dangerous effect thereof.  
First, That it is a mere deceiving of a man's self, Let no man deceive himself. That which the proud wise men of the world applaud for gold, will prove but dross; he will see it was a mere empty swelling, not a manchild they traveled with.  
Secondly, The necessity of relinquishing and abdicating this wisdom, as the great enemy to true and heavenly wisdom, which is the other dangerous effect, Let him become a fool, that he may be wise.  
So that this Text is an hammer to beat down all those high and lofty things that are in our carnal understandings, and to lead all our thoughts and apprehensions captive into the obedience of faith.  
Now this Dehortation doth belong both to the Teachers he had reproved, and to the Auditors. For if ye ask, What made the Doctors defile the Temple with errors and heresies? It was only humane wisdom, and proud understandings. And, What made the Disciples so factiously prefer one above the other? But still that doting upon humane and earthly wisdom.  
Thus the Text is an excellent Antidote against the proud flesh; or rather proud spirit, that may be either in teacher or hearer.  
For the first Effect, A man's self-deceiving, that is coincident with the other subject I am insisting upon; therefore I wave it, and come to the duty of Abdication, and renouncing of this humane wisdom, If any man seem to be wise, let him become a fool. This bunch upon the Camels back must be leveled, ere it can go thorough the eye of a needle.  
The first Doctrine, which is employed only, shall be,  

Observe. Of humane wisdom, what an hindrance it is to the things of Christ.  That humane and earthly wisdom is a great enemy to all the heavenly things of Christ.  
The Kingdom of Heaven, and the Ministry of the Gospel, hath not a greater adversary in the world amongst men's corruptions, than this. This is the great mountain in our way, Rom. 8 7. A carnal man is enmity against God. A mind whose thoughts, intentions and reasonings are wholly upon carnal motives, it's enmity in the very abstract; it's as bad as the Devil; all that it hath and is, is nothing but enmity, and that against God, the only wise, the only great good, the only God: What hath thy earthy wisdom no other adversary to fall upon, but the mighty wise God? Yea, it's not only actually rebellious against God's Law, but it hath not the very power to be subjects' There is no actual or potential subjection; it cannot be. Therefore our Saviour to demonstrate how far such wise men of the world, were from being his Disciples, he takes a little child, and setting him in the midst of them, saith, Unless a man become like this child, he cannot enter into the Kingdom of Heaven, Mat. 18.2, 3. Now the holy and heavenly things of Christ may be reduced unto three heads: 

1. The supernatural Matter and Doctrine to be believed.  
2. The Manner of promulgation of this in the holy Scriptures.  
3. The holy and spiritual Duties that are required of us.    
In all these, you shall see, a man with no more than natural humane wisdom to be the greatest adversary thereunto: yea, and the more parts, and the more wisdom he hath, the more indisposed subject he is to receive or believe supernatural truths. Insomuch that wise men thought no man that had wisdom, could ever acknowledge the Christian faith. So Tertullian said, the Heathens would wonder, that such a man, a good, and a wise man would ever turn Christian. Thus what Tertullian said excellently concerning Christ's Incarnation, in regard of the humane wisdom of the world, That a God should be made man, be crucified, etc. Prorsus credibile, quia impossibile; & non pudet, quia pudendum. It's true of many others doctrinals and practicals in Christ's kingdom; yet truly, Divinity doth require of us no more than all humane Arts, Discentem credere oportet. If a man doth not believe before he understands, he can never attain to knowledge: and so saith Austin, in Religion, Non intelligendum, ut credatis, sed credendum, ut intelligatis; We must not understand to believe, but believe to understand.  
Let us consider, First, What an enemy to the Doctrine believed, the fleshly, humane wisdom of a man is. And  
First, This humane wisdom puffeth a man up with pride, that he will not entertain such divine mysteries. And this swelling or puffing up is immediately contrary to an act of faith: For faith hath an obediential assent, namely, because God saith it; let my understanding cavil and argue never so plausibly, yet faith makes it obedientially yield unto the testimony and authority of God. Wonder not therefore, if humane wisdom be such an enemy to Christianity, because faith and that are at immediate contrariety; faith bids the mind stoop and yield; humane wisdom bids it lift itself up. Hence the Scripture calls it, The obedience of (or to) faith, and it's the captivating of the understanding, the beating down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every high thing that exalteth itself, 2 Cor. 10 5. So that faith is a kind of mental martyrdom, it puts to death those high and lofty thoughts men naturally have. Seeing then humane knowledge puffeth up, and filleth a man with pride, this putteth a man into an immediate contrariety unto believing, which is the Christians knowledge.  
Secondly, Humane wisdom, as it doth immediately oppose faith in its obediential assent; so also humility, which is the instrumental grace to receive all the mysteries of Christ. Humility is not only a grace itself, but a vessel to receive other graces. The humble and meek he will teach his way, Psal. 25.9. I thank thee, O Father, that thou hast revealed these things to babes, and hid them from the wise men of the world, said our Saviour with much hearty affection, Matth. 11.25. The valleys they receive the drops of heaven, and are more fruitful, than the mountains, though high, but barren. So that humane wisdom is as great an hindrance, as humility is a furtherance. Lay down then all high and conceited thoughts, when thou comest into Christ's school; yea unteach thyself all thy former opinions and arguments, and be like an rasa tabula, as Aristotle said the soul was, for the Spirit of God to write divine truths upon thy heart. Doth not the Wiseman tell us, That he who is wise in his own eyes, there is more hopes of a fool than him? Prov. 26.12. Therefore saith he, Lean not unto thy own understanding, Prov. 3.5. Oh this humility would preserve against all heresies, all dangerous opinions! An humble man is like the Tree planted by the water's side. God hath two places (as it were) to dwell in; Heaven is one, and the humble heart is another, Isa. 57.15. God by the Prophet in that place, accounts of such an heart, like as unto his glorious Throne in Heaven.  
Thirdly, Humane conceited wisdom must needs hinder the entertainment of Christ's truth, Because it sets itself on the Throne to be Judge, and to determine truth or falsehood according to her own principles. It makes weights, and a standard of its own, and will weigh even what God and the Scripture saith by its own self: yea humane wisdom doth not only thus intrude into the throne, but hath her instruments, the Socinians, who plead to have her the Judge, and the Determiner of all religious controversies. What from Scripture hath by the Orthodox been asserted to be, that these will put upon reason, making it the rule of faith. Hence there is no Trinity with them, not three Persons and one God, because it's against their reason. Christ is not truly and essentially God, because against reason (say they) Christ was not a Mediator by his blood as a Sacrifice to expiate our sins, because against their reason. Thus you see what a direct adversary the reason of man, as of itself, is against divine truths; whereas what the Apostle speaks of the woman, He did not permit her to usurp Authority over her husband, or to speak in the Church, 1 Tim. 2.12. The same aught to be applied to humane wisdom, not to usurp over faith, or to speak authoritatively in the Church. It's true, a man's reason or wisdom may be considered two ways: 

1. As corrupt and darkened through original sin; And in this respect only we speak of it, as such an adversary to the mysteries of Religion.  
2. As enlightened and sanctified by the Word, and the Spirit of God. Now in this later respect, though it be not a Judge, but is to be judged, yet it's an excellent instrument to faith. When faith hath first laid its foundation, than reason and learning succeeding and building upon it, is wonderful serviceable for the explication and confirmation of divine truths. I speak as unto wise men (saith Paul) Judge ye what I say, 1 Cor. 10.15. Thus civil prudence, and all humane literature, while it's a servant, not a Mistress, is of wonderful use; but when with Hagar it will pride over Sarah, then cast it out of doors. That which some adversaries to learning object, That learning is never sanctified, is contrary to the instance of Moses, who was skilful in the Egyptians learning, which was the fountain and seminary of all learning to the world. And thus the Apostle Paul, as he sanctified some verses out of Heathen Poets, as Tertullian expresseth it: So God had also sanctified all his humane abilities. But herein earthly wisdom is so repugnant, because it's apt to make itself judge. And although nothing in Religion be against sound reason, yet many things are above it, such as it cannot reach unto.    
Fourthly, Humane wisdom is such an opposite to heavenly truths, Because of its subtlety to find out cavils, and excogitate Arguments against the Truth. Insomuch that the more learned and knowing men are, the greater difficulty it is to believe; men who have less parts and learning, know not all those subtle and specious Arguments, which Heretics, especially if learned and subtle, do bring forth: They know not what the Socinians have to say against the Trinity, against the Deity of Christ. What Arminians for freewill. What the Papists for many of their superstitious ways; and it's well they do not, not but that the truth is evident against them, only it might shake and stagger their faith, who are weak; whereas men of knowledge, exercising themselves in their Books, that they may be able to confute them, meet sometimes with specious colours, yea even some seeming Anakims in the way. Man's wisdom is far more able, Destruere falsa, then probare vera; we can better object against truth, then by faith assent to it; and then no wonder it be so apt to miscarry.  
Lastly, The more wisdom and knowledge men have, the more busy the Devil is to make them on his side. Because the Serpent was more subtle than other beasts of the field, therefore the Devil used him, Ornari à te Diabolus quaerit, said Austin to a great Scholar, whom he would gladly have converted. Most Heretics have been men of great parts, of admirable eloquence to persuade and win men: Good Elocution and Rhetoric is so apt to bear all down before it, that Hercules was made the God of Eloquence by some Heathens, as if it had as much strength as he.  
Use. Then how much are men of parts and understanding to bewail themselves? God chooseth babes and simple ones rather than such. Study humility, renounce thy understanding, become a little child. Oh it may be, that which thou art so proud of, so confident of, will be the means to damn thee, as Absolom's hair was his death!  
If any man think himself wise, let him become a fool, that he may be wise.  
The Doctrine observed is, That humane and earthly wisdom is a great enemy to the things of God.  
In the matter of Doctrine to be believed, we have demonstrated it already. 
Carnal wisdom an enemy to the Scripture.   
The next thing in order is, The manner of Declaration and Publication of it in the Scripture. And here we shall find worldly wisdom to be a great adversary: But I shall instance in one thing only about that, and that is, The simplicity and plainness of the style. That whereas there are two things that are exceeding apt to take with the world; The one with Rational men; The other with Affectionate men. The Scripture seemeth to be furnished with neither. For with rational men, strong demonstrations and scientifical probations prevail exceedingly; they lay, they are slaves to reason; bring a rational argument, and this is such a cord, that the strongest Samson cannot break. Now many times men of strong reason are no ways Rhetorical: As the earth, where mines of gold are, is barren of grass and flowers. It's as absurd (saith Aristotle) to expect moral discourses from a Mathematician, as mathematical demonstrations from a Moralist. So then, some men are presently conquered by acute, metaphysical argumentations. This the Scripture hath not; for that dictateth, not argueth, which is indeed most suitable to the divine Scripture. Bradwardine, who is called, The profound Doctor, professed of himself, while he was a Christian, yet not throughly sanctified by grace, that he was weary of hearing Paul's Epistles read in the Church: And why? Because Paul had not metaphysicum ixgenium. Some than look for learned demonstrations; Others are ravished with the sweet music of humane Rhetoric And Austin confesseth this great vanity in himself, That he could not delight in the Scripture, because of the want of that, as he thought: He looked for Tully's flowers there, and the Scripture simplicity he disdained. It was the saying of an Atheistical Critic, That he esteemed one of Pindar 's Od●s before all David 's Psalms. Thus you see, as it was with Christ himself, many looked for an outward stately pompous Messias; and because he came in that outward way, he was a slumbling block to many. Christ crucified, was foolishness to the learned Gentiles. In the like manner it is with the Scripture, because it hath not the Aristot●lical demonstrations, or the Ciceronian persuasions; Therefore the Scripture is to them, as Jobs white of the egg without any taste. But to remove this carnal prejudice.  
First, For learned men, who expect demonstrations, consider, That it being the Word of the most High God, it is most decent and graceful, that there should no other Argument be used but Authority. And therefore if you do rightly consider, Moses his relation of the Creation of all things, is of greater force than all rational demonstrations. King's use to say, Teste meipso; and thus it is most becoming the Majesty of God, to have his Penmen say no more; but God said it, God did it. Therefore howsoever one Heathen said of Moses, Bexè dicit, sed nihil probat, He speaketh well, but proveth nothing; yet another Heathen, when he heard the relation of the Creation by Moses, said, I like this (saith he) he speaketh like a God. All scientifical demonstrations are far inferior to divine Authority. Therefore you see the greatest men of reason have been wonderfully perplexed about the Creation. It's said, Aristotle thought the world was from eternity. Besides, that seemeth reason to one man, which is not to another. And this seemeth to be a good reason, till a man of strong parts cometh to show the weakness of it. In that the Scripture than is only assertory, and that in the main principles of our Religion, it therefore is most consonant to God's Majesty; and that holy confident relation by Moses without so much as any attendance to go about to prove it, doth evince the Divine Authority of it.  
Secondly, While learned men seek for such rational demonstrations, Let them take heed, lest while they seek for Reason, they lose Faith. Christians are believers, not Artists. Now, what is faith? A captivating of the understanding to God's testimony, 2 Cor. 10. It's the evidence, or conviction of things not seen, Heb. 11.1. By faith we understand the world was made, by faith we believe there is a God, and that he is a rewarder of those that come to him. Faith is not an argumentative Discourse but an obediential Assent. Thou therefore that judgest Arguments from Authority, though Divine, to be far inferior to demonstrations; thou forgettest thy profession is to be a believer; yea, it's the greatest reason in the world to believe God's testimony: So that we may say, Religio est summa ratio: There is greater reason to believe the Scripture, then to assent to any demonstration. So that though Faith be not Reason, yet there is the greatest Reason for Faith. And for those, who look for Rhetorical flourishes, and fanciefull expressions, let them consider,  
First, Some places of Scripture have strong and masculine eloquence; not indeed that light and meretricious habit of humane Oratory, but a grave Matronlike clothing; such is the Prophecy of Isaiah, and other places: Yea, even all those parts of the Scripture, where there is least of humane Rhetoric, yet there is a grave and decent expression fit for such heavenly matter ther● revealed; and this is indeed the best and most genuine Rhetoric, when the matter is so expressed, that not the words, but the matter doth appear, that the leaves do not hinder the fruit. It pleased God by the foolishness of preaching to save those that believe, 1 Co. 1.21. If we have a jewel or precious pearl, it's own native lustre is better than any painting of it. So divine matter the more plain and clear it is, the more admirable it is. It's the matter, not the words that do convince and convert. Words may please the fancy, but it is matter that woundeth the heart. Savanarola a man of great piety, and acknowledged even to be a Prophet by Machiavelli himself, relateth this of himself remarkably, that being Preacher at Florenc●; he thought to do good by following the rule of Rhetoric, and industriously attempting humane eloquence; but still his people they were as wicked as ever; then he tried to preach in an high scholastical way, thinking by such sublime discourses to work on them, but still his preaching wrought no good: At last he betook himself to a powerful, plain preaching, according to the style and manner of the Scripture: then his Net was presently full of F●sh: Then he made a very earthquake, or rather an heart-quake among them, thereby so overturning Satan's Kingdom, that the Devil was never quiet, till he had stirred up the pharisaical and ungodly Monks and Friars to put him to death. Though plainness of preaching be thus the readiest way to change the heart, and is most becoming divine matter, yet we deny not▪ but Eloquence and Oratory, and all other parts of Learning, are the good gifts of God, and may in a subservient way be very useful. This is to borrow gold of the Egyptians, as the Ancient said, and to help the Israelites with it. Qui dedit Petrum piscatorem dedit Cyprianum Rhetorem. Thus Reason also to Faith, is like the Dew that fell before the Manna, to preserve and keep it safely. Thus have we dispatched the second.  

Carnal wisdom an enemy to Christian duties.  The third remaineth, and that is, Earthly wisdom is a great enemy to those spiritual and practical duties that God requireth of us. And indeed if ever any man be to become like a little child, it is in this respect. Hence we are commanded to be Children in malice, to express such innocency, and harmlessness, and humility, as they use to do.  
Practical godliness hath a great deal of seeming foolishness in the eyes of the world. As  
First, The whole Doctrine of self-denial is a very foolish thing to carnal wisdom. Our Saviour requireth this, as the foundation in all those who are to come to him. Now a man's self is to be denied two ways:  
1. There is his sinful and unlawful self in the pleasures and profits of sin. This must be totally renounced: But how absurd this is, appear, in that it is Pulling out our right eye, and cutting off our right hand. But then  
2. There is a lawful self, which is seen in our affections even to lawful things. Now here also a man must-moderate himself; yea hate all, when it cometh in competition with Christ. If a man hate not father or mother for my sake, he cannot be my Disciple, Luke 14.26, Those that marry must be as if they married not, 2 Corin. 7. If a Christian set himself to such a mortified, crucified life, and not bid his soul take its ease, and be vainly merry with the world, he is judged a simple foolish man for his labour.  
2. The duty of faith in relying upon Christ only, and renouncing our own righteousness, is the great Gospel-command, yet nothing is more foolish and absurd to humane Reason than this. All the Philosophers thought of no other righteousness, but that of works. The Pharisees, yea all the Jews, they looked only for justification by the works of the Law. Paul till wholly new moulded by the Gospel, could not judge all things dung and dross for the righteousness of Christ. This is the Rock at which many have split their comforts. All Popery finds this a stumbling block, and it's so foolish a thing judged by them, that they call it a putative imaginary righteousness, as absurd a thing (say they) as if we should say a deformed Thersites was fair and beautiful by another man's beauty: Therefore this way of faith is only by revelation.  
3. The duties of Humility and Meekness, especially forbearing of one another, and loving our enemies, is esteemed high folly in worldly men's esteem. The Heathens thought it a very justifiable thing to hate their enemies: Yea, the Pharisees traditional Doctrine, was to hate their enemies. Therefore when Christ came with his, But I say unto you, love your enemies, do good to those that hate you, pray for them that despitefully use you, Mat. 5.44. This seemed to make a man a fool in the world. More particulars we might instance in. But  
Let the Use be to remove every thing that exalteth itself against Christ, and his ways. Thy carnal wisdom is the first enemy that must be destroyed. Do not think thyself wiser than the Scriptures; submit to the dictates thereof: What that saith is to be believed; without further dispute, believe: What that faith is to be done; without further cavils immediately obey, though it be thy right eye, that it must be pulled out. If you ask, Why men do not mortify their sins, and live more strictly? It is carnal wisdom that judgeth another life more creditable. Thus it is also concerning every Gospel-duty.  
If any man among you seem to be wise, let him become a fool, that he may be wise.  
The Text persuadeth us to put out our right eyes, as Nahash the Ammonite did David's Ambassadors; only that was for their hurt and reproach, this for our great profit and honour. Humane and earthly wisdom is the great enemy to all heavenly things. That Doctrine hath been dispatched.  
We come now to consider the Description of this humane wisdom, and the Apostle hath two diminishing limitations:  
First, If any man seem to be wise, he doth not say, if any be indeed wise, but if he seem to be either to himself, through pride and vainglory, boasting of that which is not in him, as the empty vessels make the most sound, and the empty carts most rattling in the streets; if so, it's like another expression of this Apostle, If any man thinketh he knoweth something, he knoweth nothing as he ought to know, 1 Cor. 8.2. Or else, if he seem to be wise in the opinion and repute of others; and then this wisdom is like honour, more ●n the imagination of those that repute him so, then in the person himself, Plus in h●●orante quam honorato: But either way, you see it's but a seeming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's but a wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the colours of the Rainbow, which are no colours indeed, but a mere appearance by the Sun's reflection, as some say; whereas the Scripture-wisdome is so indeed and in truth, Let him become a fool, that he may be wise; he doth not say (as before) that he may also seem to be wise, but wise in truth.  
The second diminishing limitation, is from the nature of it, If any man seem to be wise in this world, it doth not denote the place, where this wisdom is; for so the Apostles wisdom was in this world, because they were men in the world; but the Object and the Manner of tendency to it, is worldly. It's about the world, and rather a worldly manner; therefore in the next verse, he saith, The wisdom of the world, not in the world: So that this is a very debasing restriction; it's the wisdom of the world; it doth not at all further to Heaven, or to eternal happiness, or to eternity, it's only about these fading things, which live and die together almost. Observe  

Observe. Humane wisdom nothing to Scripture-wisdome.  That all humane and earthly wisdom cometh far short, and is but a mere shadow and appearance in respect of Scripture wisdom.  
Even the seven wise men of Greece, were but seven fools if they be brought to the Scripture. Aristotle with all his syllogistical arguments, speaking of so many fallacies, yet all his learning was but a fallacy. Here was no true and solid wisdom, which might make them happy. Therefore the Apostle tells us of the oppositions of science falsely so called. 1 Tim. 6. They were not Philosophi (though Pythagoras out of humility assumed that name, acknowledging God only to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) lovers of wisdom, but of vanity. All that knowledge was a cloud, a shadow; and they were as if an hungry man should open his mouth wide, thinking to feed himself with air, and had no true food at all.  

Scripture-wisdome excels speculative wisdom.  Now the wisdom of the world may be divided into two heads,  
First, Their speculative and contemplative wisdom, which consisted in the Liberal Arts, as they called them. In this they had great renown, and for this they were admired, having many monuments and statues dedicated to them; as Rome did to one great Rhetorician with this Inscription, Regina urbs, regi eloquentiae. The Queen of Cities to the King of eloquence. This they called Scientia.  
Secondly, Their Political and Civil Prudence, or Moral, whereby as men and societies they labour to make themselves happy, and to lead a pleasant life. Socrates is commended for this, that he brought in moral Philosophy, reducing all speculations to practice. Now answerable to both these, the Scripture teacheth us,  
1. A way of believing, which far exceedeth their contemplative science. And  
2. A right motive of doing, whereby we may indeed be partakers of everlasting joy, and this far surpasseth all their morality.  
First then, let us show, Wherein the faith of a Christian, commanded by the Scripture, doth far surpass all humane knowledge and science, which men by nature do glory in. And  
First, Faith doth surpass all humane sciences in the dignity of the subject. The matter about which a Christians faith is exercised doth far transcend all that about which humane knowledge doth exercise itself: For the highest that they could reach unto, is only to the knowledge of natural effects, produced by natural causes. And if any could prove these by the former; this they called a demonstration: Though some men say, No man ever yet gave a demonstration, à priori quoad se, but quoad nos. So then, all the excellent wisdom of the world, hath been only to consider the nature of sublunary things, or to discourse about the nature of the heavenly bodies, and their motions; and if they did arise to consider of a God, the Maker of these, it was in a very uncertain, doubtful way. Hence the Apostle speaks of them, Acts 17.27. that they were as men in the dark, feeling after a thing to find it, as the Sodomites smote with blindness felt for the door. This is all our humane wisdom can help us to, but now by faith we have the supernatural mysteries of salvation revealed unto us. The Scripture tells us, Of a God in Christ, reconciling man to himself; of man's original misery; of Christ the Mediator. Alas, how poor and contemptible are the highest notions even of Plato, though called Divine, when you come and read Paul? There are such admirable and heavenly truths revealed in God's word, that all humane wisdom was no more able to find, or apprehend such things, than a dwarf could reach to the Heavens. If we then consider the dignity and worth of that subject which the Scripture revealeth, and faith is exercised about, dirt is not more inferior to precious pearls, than humane knowledge to faith.  
Secondly, Faith differs from all their humane science, in respect of the excellency of the end. For the end of all Scripture wisdom is to bring us to eternal life. The Scriptures are able to make us wise to salvation, 2 Tim. 3.15. The things of Christ are said to be written, That believing we might have eternal life, John 20 31. There was never any humane knowledge could teach a man to be eternally happy. Plato's Divinity, and Aristotle's Morality, though they have the words of happiness, and have large discourses about it, yet wanted the thing itself. Oh then let us bless God for Scripture-wisdome, for the treasures of knowledge revealed there! Learn of David, How wonderfully was he affected with God's word? What light and wisdom did he attain unto thereby? The Scriptures will teach thee such a blessedness, and such a way to blessedness, that could not enter into thy heart to conceive, before the light thereof came into thee.  
Thirdly, Faith doth surpass all humane knowledge in its certainty and infallibility. A man that believeth the truths of God revealed in the Scripture, hath more certain knowledge then all the more wise and learned men of the world. For the object of faith being God's testimony, and his Divine Authority, it's as impossible for faith to be deceived, as it is for God to lie. Hence it's called, The full assurance of hope, Heb. 10.22. And we believe, therefore we speak, 2 Cor. 4.13. How could the holy Martyrs witness those divine truths even to death, had they not been possessed with full and sure knowledge of those things they died for? whereas if we look into all humane knowledge, there is very little certainty: insomuch that some have expressly affirmed, Nihil scitur: yea that that also was not known; and what little certainty they have, appeareth by the contrary and different opinions in all their main points.  
Fourthly, Faith doth more establish, settle and quiet the heart of men, than all humane wisdom. Solomon observeth a vanity and vexation of spirit, even in all humane knowledge: but now faith doth establish, settle and satisfy the soul, Heb. 11.1. It is the substance of things hoped for, and the evidence of things not seen. Those that want faith, are said, to be double-minded men, Jam. 1. inconstant as the waves of the Sea. Oh the anxiety and perplexities that mere humane knowledge hath cast men into! And so those who have no other bottom than the Authority of Church, or the power of men to believe, These are reeds shaken up and down with every wind. Their faith is upon ambulatory and movable considerations; whereas faith makes a man like Christ, The same yesterday, and to day, and for ever.  
Lastly, The Christian faith is above all philosophical knowledge, Because of the strong and mighty effects it hath to convert the heart, and reform the life. Acts 15 9 Purifying their hearts by faith. How can ye believe, when ye seek glory one of another? said our Saviour, John 5.44. Yet these humane Gnostics did only aim at glory; though Philosophers call them the Liberal Arts, yet they could not set them free from their lusts, whereas Christ, John 8.32. said, If my Word abide in you, you shall be free indeed. Never did humane knowledge make such wonderful converts, and work so great a reformation, as the Christian saith hath done. And although we have now too many, who say, they do believe, and yet do such things, as many of the Gentiles would be ashamed of; yet these men have not faith indeed, but the name and title of it; for as much as faith, though but like a grain of mustardseed, would bid such mountains of lusts be removed into the Sea.  

Scripture wisdom excels the moral or practical wisdom of the world.  In the next place, The moral or practical wisdom of the world cometh far short of Scripture-wisdome, For  
First, The most knowing men were ignorant of original sin, which yet is the fountain of our calamity. The Heathens indeed bewailed the mortality and misery of man; but they know not our natural pollution, the ground of all. Yea, we see Paul himself, though a Pharisee, was not acquainted with that Law of sin within him, till enlightened by the Word, Rom. 7. Now if men know not their disease, or the cause of it, they can never be cured. So that whatsoever precepts about living well they delivered, yet they built on a sandy foundation, they did not dig deep enough.  
Secondly, All humane wisdom and prudence knoweth not how to mortify and forsake sin upon true grounds, because they were ignorant of God's Spirit. Rom. 8.13. If ye through the Spirit do mortify sin. They did not crucify the body of sin, nor bewail it, because it was sin, but for humane respects, as it did hinder the public, or as it was prejudicial to their glory and fame, but they overcame one lust by another.  
Thirdly, All earthly prudence cometh short of this wisdom, because it's circumscribed within the bounds of this world, and this life. It looketh out no further, whereas the Scripture giveth directions for the world to come, and for eternity. So that as a man's sense comes far short of reason, because sense reacheth only to the present objects, but reason can compare past and future things together. So the best worldly reason cometh short of Scripture-wisdome, for that is limited only to the pleasures and profits of this world.  
Use of Reproof, To all those who glory in their worldly wisdom, speculative or practical. Thou art wiser in thy generation than the children of light; Thou art wise to do evil, but to do good thou hast no understanding: Who more crafty and politic than thou art in matters of profit and worldly respects? But who more ignorant and foolish in heavenly things? Oh that thou hadst the Scripture-wisdome for all thy craft and parts, thou wilt die and be damned as a fool: Boast not of thyself, for the Day of Judgement will discover who is wise, and who not.  
If any man seem to be wise, let him become a fool, that he may be wise.  
We have considered the two diminishing expressions used by the Apostle concerning earthly and mere humane wisdom.  
Now let us consider the preceptive part of this Text, arising from the affective. Seeing earthly wisdom doth deceive a man, is but a seeming wisdom, and a wisdom of this world only. Therefore the Apostle cometh with this command, Let him become a fool, that he may be wise.  
To become a fool] is only in appearance, and in the judgement of the world; he speaketh by concession; the world will judge all true Scripture and heavenly wisdom to be foolishness. So that as the world's wisdom is a real folly, but a seeming wisdom: So the Scripture-wisdome, is a real wisdom, but a seeming folly. Let him be a fool, that is, as David said, I will be more vile still, 2 Sam. 6.22. It was a r●al honour and glory to David to dance before the Ark, but a profane scoffing Michael, she calleth it vileness and baseness. Thus it is indeed the only true and sound wisdom, to believe and live according to Christ's Rule; but with the world, this is only folly, they mock and deride it. Observe,  
That true Christian wisdom, 
Observe. True wisdom is but folly in the world's account.  is nothing but folly in the world's account.  
To believe Christ's Doctrines, to keep his Commandments, makes a man very ridiculous and absurd in the world's account. You see what Paul said of the Apostles, who were the eminent stars in this Christian Heaven, They were the offscouring of the world, and a spectacle to men and Angels, 1 Cor. 4.9. They were as contemptible, as the dirt under the feet. But as the stars in Heaven are of a glorious excellent nature, though they have those ugly names, of a Dog and a Bear: So the Apostles, and all true Christians are the seed of God, and shine as lights in a dark night, howsoever the dogs of the world do bark at them.  
To prosecute this, 
The things to be believed have these seeming folly  I shall remind you of Austin's division of the whole matter of Christian Religion or Wisdom, viz. the Credenda, Speranda, and Agenda, Things to be believed, hoped for, and practised; and instance how all these particulars are a mere folly and reproach in the world. And  
First, For the things to be believed, there are these seeming follies:  
First, The very way of Christianity, that it is not a knowledge but believing. This be the great wits of the world, hath been accused as a foolish thing. Indeed one Hebrew word for a fool, comes from believing, because it's a simple, childish thing to be too credulous; a fool believeth every thing; and in political wisdom, that is a famous Apophegme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in matters of Religion. There cannot be any greater wisdom than to believe God speaking concerning himself. For who can know any thing of God, but by God himself? As we cannot see the Sun, but by the light of the Sun. Howsoever therefore the great Heathen Philosopher called Christians, Credentes, by scorn; yet indeed this is the most sure and infallible way. Julian that wretched Apostate, but a great admirer of humane learning; Nazianzen saith of him, he would brag, and say, The Heathens had all the learning; but you Christians, Vestrûm est infantia & barbaries, nec quicquam aliud quam crede vestra est sapientia. See what a fit instance this is; they said Christianity was infancy, childishness, barbarism, and they had no other wisdom, but only believe. Nazianzen first tells him, That the Pythagoreans would abhor that argument; for they said of their Master, Ipse dixit, ulterius non est quaerend●m, but our belief is not in men, but in the word of God, which truth was confirmed by signs and wonders. So then, take heed of this sinful distemper; curiosity and pride in knowledge, to be wise above what is written: It was Adam's sin at first, to affect a knowledge not vouchsafed him.  
Secondly, The Matter believed, that hath appeared a great folly to the wisdom of the world, is, That God should be made man, that he should die, be crucified, and by this means work salvation for the poor sinner. This whole Systeme of God's dispensation, seemed but an heap of foolish imaginations. Lucian that profane dog, who (they say) was torn in pieces by dogs, by derision, called Christ, The crucified God. Therefore Paul hath that expression, I am not ashamed of the Gospel of Christ, Rom. 1.15. He was not ashamed of it, though the Heathens, the wise men of the world despised it; and herein consider, the unreasonableness of the Heathens, that could and did believe such monstrous things about their gods, even as those that committed all wickedness. Hence Austin well speaking of Seneca's advice, to set some wise grave man, as Cato before us, that we may not sin, said, He must propound a man, not any of their gods, for every one of them was noted for some filthiness, or other. Hence he in Terence encouraged himself to lusts, because their gods did so. The Heathens (I say) that could believe such monstrous and filthy things about their gods, and worship them, yet would deride at Christ crucified, though risen with power, working many miracles, and teaching nothing but admirable holy duties: But now in all this dispensation about Christ, God showed his manifold wisdom, even far above that, which was in making the world.  
Thirdly, The Manner of propagating and spreading this faith through the whole world, was very contemptible and foolish in the world's account, though mighty powerful and confounding the wise things of the world. At first Christ doth not raise an army of men, or legions of Angels, but only twelve men, and those of a mean contemptible way, and these served to leaven the whole world. These were the light and the salt of the earth. Here the mustardseed, less than other seeds, grew bigger than any other. What Caesar's sword, or the Philosopher's knowledge could not do, that this plain preaching did effect. All the power of men, and the gates of hell have been no more able to stop this preaching in the powerful effects of it, than to bind the Sun in chains, that it might not run its race. Now, though this is mighty and powerful, yet it's very foolish and despicable in the world's account. And thus you have the first part.  

The hope of a Christian foolish in the judgement of the world.  For the second, The Matter of a Christian hope, that also is very foolish. A man must be the world's fool that doth part with all for this hope, even the Resurrection of the dead to eternal glory. This was the incredible paradox, Why should it seem incredible to you, said Paul, when he preached this Resurrection? For this he was accounted a mad man. The Athenians, so famous for knowledge, when Paul preached this, they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a babbler, a trifler, or as others, a sacrilegious fellow. Indeed to prove this Article of Religion by natural reason, or by examples in nature is impossible, though learned men bring pleasant illustrations of it; but to those that denied it our Saviour said, They erred not knowing the Scriptures, nor the power of God, Mat. 22.29 We see the Artificer can turn by his Art some kind of earth into curious resplendent glass; and cannot God mueh rather make this vile, corruptible body glorious and incorruptible? But  
Thirdly, and that chiefly, The Duties required by Christ, 
The duties of Christians foolish in the judgement of the world.  and all that practical way of godliness, which he enjoineth, carrieth with it a great show of folly. We shall instance in some things, that so we may not be ashamed to be godly, though accounted the world's fools and mad men. Many men have knowledge; they are convinced that it's their duty to live a more strict, precise life; but they are ashamed, they cannot abide mocks and derisions, which the power of godliness will expose us unto. As  
First, Christ requireth of all his Disciples, to live contrary to the wicked ways of the world. Christ's Disciples must live in a singular way to the world. Pure religion is to keep a man unspotted from the world, Jam 1.27. especially Rom. 12.2. Be not transformed to the fashion of the world. See then, whether these duties will not make a man the world's fool: He must not swear, or curse, as they do; be unclean, and run in excess of riot, as they do; be proud, and earthly, and unjust in their dealings, as they are. Now there is no man, if he be thus careful to avoid all the defilements of the world, but he shall be like the Owl among other birds; they are so strict, so singular, and this they deride, when it's no more than Christ hath commanded. Who would put himself upon the scorns and contumelies of others, were it not Christ's command? Take up this principle, I must not live as most do, most men are damned, most men walk in the broad way to Hell; there is therefore a narrow and straight way, that I must strive to enter in at: The world lieth in wickedness, hath many wicked, brutish, superstitious eustoms; it's the place, where the Devil reigneth: And therefore whatsoever wicked men say, do thou and thy family serve the Lord: Let them make songs of thee, raise lies, and speak disdainfully, do thou still persevere to be Christ's fool. Beza's name was Theodorus, and Genebrard the Papist, he by scorn calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fool of God; it may be he spoke, as Caiaphas truly, though he did not mean so; for Beza desired rather to be a fool in the world's account, than be one of Rome's wise men.  
Secondly, It is a folly in the world to be so fervent, zealous and active in matters of Religion. They like well enough a general profession of Christianity a lukewarm obedience unto all the duties thereof; but this zeal is forwardness, they cannot abide, that is rashness, indiscretion, that's madness and wild fire. Now it's true, there may be an ignorant and a rash zeal; but men are apt to judge so of any more powerful and forwarder practices of holiness, than they themselves use. Whereas the Scripture is plain, That no man can be saved, that doth not make it his business, his work, his one thing necessary, to do the work of God. The kingdom of heaven suffers violence, and the violent take it by force, Mat. 11.12. Dost thou think then by thy formality, coldness and lukewarm moderation ever to attain Heaven? Is not Christianity compared to striving in a mastery, to running in a race? Do ye not read of Paul's striving forward, and forgetting all things that are behind? Phillip 3 Did not the holy Ghost descend in the form of fire, with a mighty rushing wind, to signify how active it is in those that are godly? Dost thou therefore cry out of this forwardness and this zeal? What is this, but to open thy mouth against Heaven? On thy deathbed, it may be nothing will trouble thee so much as thy slothfulness and barrenness, that thou wast not as active for God, as for the world, thou wouldst then wish thy soul might far as theirs shall, who made it their employment to serve God.  
Thirdly, That part of Christianity seemeth a foolish thing, which presseth the life of faith, and not of sense. Thus the world knoweth not what to make of it. That as the Heathens thought the Christians worshipped the clouds, because they had no Idols or sensible Images, but looked up directly to Heaven: So worldly men think the godly please themselves with fancies and imaginations, because they talk of the promise, and living by faith, and not walking according to the sensible principles of the world; yet the just shall live by faith, Rom. 1.17. A godly man like the earth is fastened upon nothing visible. When Habakkuk said, Habak. 3.17. Though the figtree did not blossom, etc. yet he would rejoice in God his salvation. Would not worldly men think this was his folly, rather than faith? So when Paul said, He was poor, yet making many rich, and as having nothing, yet possessing all things, 2 Cor. 6.10. Doth not the world count this folly? When Paul said to the believers, That all things were theirs, would they not say like Festus, not much learning, but much ignorance had made him mad?  
Lastly, To acknowledge Christ and his way, though to our outward undoing. This seemeth great folly: our Saviour therefore doth so fortify his Disciples, That they should not be offended at troubles, that they should be hated of all men, that they should account it an happy thing to be persecuted for his sake. And we see the Apostles and Martyrs choosing the greatest torments, rather than to deny any of Christ's Truths. Now what a foolish thing doth the world account this, not to be any thing, to do any thing, to say, and unsay, to believe and disbelieve, to save a man's estate, and his life? As the persecutor told Basil the great, in this thing indeed great, Why would he lose his life for mere neceties and words; it was but saying so and so, a little matter, and all should be well? Thus the matter of Religion and godliness, is counted such a nicety, or nothing, to a man's wealth, and outward accommodations, that he will, as was said of one Bishop, sing Canticum novum, and yet never be out of tune, because always serving the times.  
Use of Admonition. If thou wilt be Christ's Disciple indeed, know the glory and reputation of the world, and his commands practised, are not consistent together. Thou canst not be judged a wise man, a discreet man, and yet a violent man for the kingdom of Heaven; if you go faster, or beyond the common formality of most men, you have lost your repute presently. As was said of Naaman, He was a great man, a mighty man, but he was a Leper. Thus do thou expect; a rich man, a good natured man, an honest man, but too forward, too much for purity and preciseness. Oh that ever this should be among Christians! The Jew loveth the most zealous Jew; The Papist, the most devout Papist; but we reform Protestants, love not those whose tongues and lives do most protest, both against Idolatry and all wickedness. Well, do not thou give over for all that; for though they judge it folly, yet thou awest their conscience secretly.  
Let him become a fool, that he may be wise.  
The Preceptive part, or Duty enjoined hath been considered, Let him become a fool.  
It's pity to lose the least oar of this gold; and therefore I shall at this time insist on the last particular, which is, the Effect or Benefit of this Duty, That he may be wise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two Greek words among others, which the Scripture useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be larger; for that comprehends not only the acts of the understanding, but of the will and the affections; and this is called the wisdom after the flesh, Rom. 8. because the whole power of the soul is concerned therein; but this in my Text doth chiefly relate to the mind and understanding of a man; though Sapientia be à sapere, a metaphor from the taste; as the palate discerneth of meats, so doth a wise man of the nature of things. Now much dispute there hath been among Heathens, What wisdom is? and, Who is the wisest man? The wisest of the Heathens would not arrogate to themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers of wisdom. But we see Paul in this Text tells us, where indeed wisdom is to be had, and that is only from God, through the Scriptures; all the humane wisdom of the world being indeed folly. Hence are Luther's propositions, Qui sine periculo velit in Aristotele philosophars, necesse est ut ante bene stultificetur in Christo. And again, Nemo bene philosophatur nisi stultus, id est, Christianus. Observe,  
That only in the Church of God, 
Observe. That true wisdom is only in the Church of God demonstrated.  or in Christianity is true wisdom.  
As there is no salvation, so there is no wisdom out of the Church. That which hath the appearance of so much folly and absurdity, is indeed the only true wisdom; and that will appear in several particulars, wherein I shall not take wisdom in so strict a sense, as Aristotle sometimes doth; for the knowledge only of most excellent and admirable things. Nor, as others, making wisdom to be only of divine things; science of natural things; and prudence of humane things. But I shall take it as largely, as the Scripture, which under wisdom comprehends the whole way of faith and godliness. That therefore only true wisdom is in the Church of God, appeareth several ways:  
First, Here we have the only Rule of wisdom, which is, the Scriptures; so that all people without this sit in darkness, and want the star to bring them to Christ or happiness David doth in many places acknowledge this excellent property of God's Word, That it giveth wisdom to the simple. Jer. 8 9 They have refused the word of God, and what wisdom can be in them? Thus you see, that only Christians have the true Rule of wisdom, viz. God's Word. But oh the ingratitude and rebellion of many, who love their folly and their darkness, when yet they may be thus spiritually wise! Who is there that readeth this Book, to believe accordingly, to inflame his affections, and order his life accordingly? Who looketh into this Glass, to dress himself, and compose himself according to those commands? No folly, no cause of repentance would be in us, could we keep exactly to this Rule. O me nunquam sapientem, cried Tully, when deprived of all his hopes: But O me semper sapientem, may the godly say, while keeping close to God's Word. Though thou art no Scholar, no learned man; though poor and contemptible, yet from the Scripture thou mayest learn great and admirable wisdom.  
Secondly, Only in the Church is true wisdom, because this cometh from God above, and is by divine infusion into us. Men may be moral wise men, and have great political prudence, as Cato was called the Wise; but we christian's are to expect a wisdom from above, or an heavenly wisdom, as the Scripture calls it, Jam. 3, 17. Alas, every man naturally, though of never so much raised intellectual abilities in humane things, is a very fool and mad man in heavenly and spiritual things. Therefore this wisdom is a gift of God, and is the eye or chief part of our godliness. If any man want wisdom, let him ask it of God, Jam. 1. God indeed gave Solomon political prudence, and civil wisdom; but that which is necessary for all, is wisdom for their souls, and to walk in such ways that bring to happiness. This wisdom a poor despised Christian may have, when a great learned Scholar may be without it.  
Thirdly, In Christianity there is only true wisdom, because there is only true godliness. Now in the Scripture phrase, To fear God, to live holily, to mortify sin; this is wisdom, The fear of the Lord is the beginning of wisdom, Pro. 1.7. and to depart from evil is a good understanding. Hence all along in Solomon's Proverbs, we see godliness called wisdom, and the godly man a wise man: As on the other side, a wicked man is the fool▪ and he that sinneth is said to do foolishly. There is no Jewish piety, no Heathenish piety, only Christian piety, There cannot be any godliness, but where the Spirit of God sanctifieth and regenerateth. So then, if thou wouldst attain to true wisdom; know that consisteth in the fear of God, and departing from all sin. Thou art never more foolish and unwise, than when thou givest way to any lust; such things will cost thee a dear and bitter repentance: Do not say, this wisdom is too high for thee, for by praying and seeking to God, thou mayest enjoy it.  
Fourthly, Christianity teacheth the true wisdom, because that only enstructeth about the true and proper end of all our actions, which is happiness. How did the wise men of the world stagger up and down like giddy men in this point? Or like the blind Sodomites, went groping up and down for the door, and could not find it; they knew not where, or what blessedness was? but the Scripture doth plentifully teach us, wherein all true happiness doth consist, and that is, in the enjoying God himself, his favour and love. It's not riches, honours, pleasures, no nor virtue itself, but only God, and a propriety in him, that maketh happy; He is the ocean, other things are but a drop; He is the Sun, all creatures are but stars, deriving all light from him. Seeing then a great part of wisdom lieth in the propounding of the true and right end, then only by godliness do we come to have true wisdom.  
Fourthly, In Christianity, we have not only the true end propounded, but the right means also, whereby we may attain it. For prudence lieth in the choosing of fit and conducible means to such an end: So that as in any art, no man can by his art produce artificial operations without fit tools: So neither can we in our actions as rational men, arrive to the true end. viz. happiness; without those fit means appointed thereunto; and this is only by Christ, as the meritorious cause, and by faith, as the instrumental; by Christ we have peace with God, and by faith we are partakers of Christ. Now this whole order and dispensation the world is altogether ignorant of; all the wisdom of man would not pitch upon such a way as this, by Christ, and through faith in Christ. But when Paul is made wise in an heavenly manner, He desireth to know nothing, but Christ crucified; and, He accounts all things dung and dross for the righteousness which is by faith, Phil. 3.9.  
Fifthly, By Christianity we are only taught to avoid that which causeth repentance and grief of mind after it's done. David said, by the Word of God he was forewarned from sin, Psal. 19 And, Then shall I not be confounded, when I have respect unto all thy Commandments, Psal. 119.6. Well doth the Scripture say, Psal. 111.10. They have a good understanding, who do Gods Commandments; because all wickedness, though sweet in the mouth, yet will prove wormwood in the belly. We have done foolishly, say they, who repent of their sins, Insipientis est dicere non putâram, fools use to say, I did not think such a thing; Oh I did not believe the guilt of sin was so terrible! I did not think the fury of God had been so overwhelming, I did not believe the sting of sin had been so grievous! Thus all wicked men, they buy repentance and eternal torments it may be in Hell at a dear rate, for the pleasures of sin, which last for a moment. Oh then, what happy wisdom is it, so to live, and so to do, that a man afterwards shall have no cause to roar out for the guilt upon him! that in the time of sickness, and hour of death thou mayest not cry out, Oh foolish and wretched man that I am! Oh that I had been wiser! but now I fear it is too late.  
Sixthly, Christianity teacheth this wisdom, not so much to regard the present, as to provide for the future, to remember our later end, to provide for eternity. Prudens (they say) is quasi porro videns, seeing afar off, whereas wicked men are said to be like bruit beasts, that are carried away with sensible objects, such as they, Let us eat and drink, for to morrow we shall die: Such as Dives, as would have his goods in the life, and therefore he is called a fool, because he did not consider, what would be after, Thou fool, this night shall thy soul be taken from thee ', Luck 12.20. But our Religion teacheth us better wisdom; Oh that they were wise (said God) that they would consider their later end! Deut. 32.29 And certainly, this wisdom is of admirable consequence: For what worlds of gold would the damned give that they had had such wisdom, while they lived in this world? David prayeth for this, Teach me to number my days, that I may apply my heart to wisdom, Psal. 90.12.  
Seventhly, Herein doth Christianity teach us true wisdom, because thereby we are enabled to improve the seasons and opportunities of grace. It's accounted a great piece of worldly wisdom, to know the fit seasons of buying and selling. Now Paul directs us in heavenly things, Walk circumspectly, not as fools, but as wise, redeeming the time, Ephes. 5.15, 16. What is a circumspect wise thing? Even to redeem the time; we have spent much of our strength, of our time in the service of sin, we have lost many an happy hour and opportunity; Oh then this is wisdom, to redeem it, for the future to be more active, and that, because the days are evil! There are many hindrances and oppositions to what is good. The Ant, though a little creature, is commended for natural wisdom, That it layeth up in Summer; it knoweth the seasons to hoard up its corn: And this will be our heavenly wisdom, to take the day of grace before the night come, wherein none can work, John 9.4. Our Saviour himself used this Argument, to show, why he would not let slip that occasion of doing good on the Sabbath day.  
Eighthly, Christian wisdom is seen in caution and circumspection, to refuse all the snares and temptations of sin, and to find out all the Devils methods and subtleties. For there are the depths of Satan, and the devices of Satan; and sin hath its pleasant baits and charms: So that unless a man have wisdom given him from above, he cannot but give up all his strength into some Dalilahs' hands; then there is also the enmity of the world; we must be wise as Serpents against that.  
Ninthly, Herein Christianity giveth wisdom, because it helps to conquer and overcome all unruly passions, which while they rage, bereave us of all wisdom. Anger is a short madness, Difficile est amare & sapere; Any affection prevailing throweth dust into the eye of the soul. Therefore Solomon saith, He that ruleth his own heart is greater than he that conquereth a City, Prov. 16.32. It teacheth also a moderate use of all earthly comforts, to marry, to buy, as if we did it not.  
Lastly, It is excellent to instruct us to bear afflictions, and how to abound. Only by that we can tell, how to be rich, and how to be poor, as Paul; I know how to abound, and how to want; I am instructed (saith he) as in a great mystery: he useth that word, which the Heathens did of their religious secrets, Phil. 4.12.  
Use 1. Of Exhortation; Think you hear wisdom in the Scripture, and by the Ministers, crying aloud to you, as in the Proverbs, Oh ye simple love understanding! O ye foolish, why will ye pass by, and go on in sin! Though thou hadst the knowledge and parts of an Angel; though thou hadst as much political wisdom as Solomon, yet if thou hast not this heavenly wisdom, thou art still a fool. What though thou art wiser for the things of this world, yet if foolish in heavenly things, that earthly wisdom cannot help thee? Say then to thyself, Oh foolish and unwise sinner! Why do I take this moment of pleasure, for an eternity of torment? Oh foolish and blind man! Why do I let the day of grace, and the precious time of salvation pass away? Will not this be bitterness in the later end?   

Verse 19 For the wisdom of this world is foolishness with God, etc.  
THis Verse is brought in as a Cause or Reason, why a man should renounce earthly and worldly wisdom, because it's foolishness with God. See here the different thoughts of God and man; the great admired worldly wisdom among men, is but foolishness with God; and that which God calls true and real wisdom, men account foolishness; but it's quickly decided, whose thoughts shall prevail, Gods or man's.  
The words of the Text being a Reason asserted in a Proposition, we may consider, 

1. The Subject.  
2. The Predicate or Attribute.    
The Subject is, The wisdom of this world; by that you heard was meant all the knowledge, learning, and prudence which is attained in this world, by mere humane industry. This is the choice and most excellent pearl that the world hath: if their wisdom be thus folly, what then is their folly?  
2. There is the Attribute, It's foolishness with God. Though the wise men of this world have written several Books, as the Encomium hujus moriae, the praise of this folly; yet God abhorreth and rejecteth it: It is foolishness with God, who is the only wise God, who is only able to judge and discern what things are. There are many wise, learned men in the world, whose naked propositions we do more regard than other men's demonstrations But how much more should we acquiesce in God's assertions? We may justly call all humane wisdom mere foolishness, because God doth so.  
Now when the wisdom of the world is said to be foolishness with God, that is to be understood two ways,  
First, Actively, it is only contriving, plotting and accomplishing foolish things.  
Secondly, Passively, God turneth it all to foolishness, as David prayed, God would turn Achitophel's counsel into folly, 2 Sam. 15.31. And as 1 Cor. 1. He hath chosen foolish things to confound the wise things of the world. And this passive sense is a great part of the meaning, as appeareth by the twofold testimony taken out of the Old Testament, which are to show, that God doth befool and as easily destroy all the wisdom, and counsels of mere worldly men, as we blow down the houses of clay, that little children make in sport. Observe,  
That all the admired wisdom of a mere worldly man is nothing but contemptible folly before God. 
Observe. All worldly wisdom is folly before God. And that whether considered actively or passively. I. Active foolishness.   
The world's wise man is God's fool; he whose words and counsels in worldly matters, are as Achitophel's in his days, like the oracles of God; they are by God turned into mere foolishness.  
I shall first begin with that active foolishness, demonstrating by several particulars, That all worldly wisdom is mere folly. And  
First, This is abundantly seen in all that Idolatry and superstition which the wisest of men are prone unto, and wherein they do greatly applaud themselves. What more foolish, ridiculous and absurd instances have we of folly, then of the Idolatry and superstitious worship, that the Oracles of their days have decreed? The Apostle Rom. 1.21. speaketh excellently to this purpose, Professing themselves wise, they became fools; for their foolish heart was darkened: And wherein was this seen? In turning the glory of the invisible God, into an image of an Ox that eateth hay. This doth especially relate to the Egyptians, who boasted of their great wisdom; and indeed they were the seminary of learning, it's said to all the world; yet who more foolish in their Idolatry than they, worshipping an Ox, yea Mice, and Cats, and Crocodiles? This also might be demonstrated of the Grecians and Romans, while applauded for the wise men of the world. How absurd and foolish were they in their worship? Insomuch that Socrates was called an Atheist, merely because he derided their many gods; and Austin relateth a great deal of excellent discourse, which Seneca hath against the Idolatry and Superstition than in use, though that Tractate be not now among his Works. But these are Heathens; and so no wonder if we shall find even in the Church of God, when men have followed their humane wisdom in prescribing the worship of God by that, they become vain and ridiculous: witness all that heap of foolish and superstitious Ceremonies, which Popery brought into the Church by degrees. That as the ridiculous deformity of an Ape lieth in imitating, or being like a man, and yet not a man: So the absurd folly of all that superstitious worship did appear in the affectation of Religion and Devotion, when indeed it was not so. Now this great folly of Idolatry, the Scripture doth often aggravate, They have eyes, and see not, etc. And they that make them are like unto them. They are even such stupid Idols, as their Idols are. And what holy derision doth the Prophet Eliah put upon Baal's Priests, lancing and cutting themselves, crying, O Baal hear us, 1 King. 18.26. Especially the Prophet Isaiah, describeth this brutish folly, when he telleth us of the workmen, that with one piece of wood, he makes a fire, and with another a god, Isa. 44.19. If you ask then, Wherein the great wisdom of the world is foolishness? I answer, in their Worship, in their Religion. All the golden Images, all the curious ornaments and vestments in worship, are but beggarly things, if compared with the pure spiritual worship of God. Thus, when the Galatians apostatised from the pure Gospel-worship of Christ, and turned to antiquated Ceremonies, he calls them, Foolish Galatians, Chap. 3.1. We do not break Christ's command, when we call such fools, because it's not from a causeless anger, but a judicious zeal.  
Secondly, Worldly wisdom is mere foolishness, because such men contrive and plot, and think to accomplish all their counsels by their own strength and way. Now this is a very foolish and absurd thing: for the thoughts of a man are in some respect from man, but the ordering and disposing of all things is from God. Jer. 10.23. I know Lord, it is not in man to order his own way. Thus you see Achitophel was a mere fool in the issue. And thus the Prophet Isaiah cryeth out, The princes of Zoan are fools, Isa. 19.11. even they that boasted in their wisdom. We read of some Roman Emperors, and others, that did most foolishly affect a Deity, especially Caius Caesar, for which some thought him the Antichrist. Yea some of the Christian Emperors, did affect the attribute of God, as Constantius the Arian, that denied Eternity to the Son of God, yet would have men salute him with Aeternitas vestra. What blasphemous folly was this for a man, who was to be worms meat presently? Now in some respects, all the great wise men of the world do the like; they take upon them a kind of Deity; they think to work and contrive all things by their own fortitude and wisdom, as he in the Poet, 
Virtus mihi numen & ensis,  
Quem te●eo. And another,  
Ignavis est opus auxilio divino.  But (alas) in all these things, men are mere fools: for their very thoughts and purposes are not in their own power, God fashioneth the hearts of men. Laban had other thoughts; Esau other thoughts than they intended. And as their thoughts are not in their own power, so much less are the accomplishments, or performances of them. But as the stone, when once flung away, is no more in the man's power; so neither is the performance of any thing under the command of humane wisdom. Thus they are foolish in all their counsels, The Lord knoweth the thoughts of the wise are vain, as it followeth,  
Thirdly, All worldly wisdom is folly, because it's only attentive to get the good things of this world, and never looketh to the world to come. Oh that the worms of this world would see how foolish and brutish they are in this particular! Luke 12.21. The Parable of the foolish rich man, who treasured up all the good things of this life, see what a conclusion the Parable hath from him, So is every one that is rich in this world, and layeth not up treasure towards God. So is every one, that is, such a fool is every one: Yet how is this folly praised for wisdom in this world? Give them the pleasures, the profits, the contents of this world, and they never regard the world to come. Oh foolish men and unwise! Will thy wealth avail thee in the day of God's wrath? Will thy pleasures of sin continue with thee, when the pangs and throbs of death shall once surprise thee? Well, go on and applaud thyself in thy pleasures, in thy greatness, in thy abundance, but know, that if abiding thus, thou wilt die a fool, and be damned a fool.  
Fourthly, They are actively foolish, because they are conceited of this wisdom, and boast of it. This is a sure sign of a fool, to conceit himself wise, and to put confidence in it; yea, he is more foolish than a fool; for Solomon saith, There is more hope of a fool than such a man, Prov. 26.12. Now herein is manifested the folly of all earthly wisdom, that it doth reject sound counsel: It counts its own ways, and its own courses better, than what Christ or his Ministers do advise unto. Therefore saith Christ, Wisdom is justified of her children, Mat. 11.19. None but the children of God are able to approve and allow of the true Scripture-wisdome. You see Christ himself, the wisdom of the Father, in whom were the treasures of wisdom, yet had all his counsel rejected with scorn by the Pharisees. What flocking would there be to hear one speak that was raised out of the grave? But Christ came from Heaven, from the bosom of the Father; who would not readily assent to what he should direct unto? Yet they would not hearken to his words; And why? Because they were not of God, John 8.47. as Christ told them. Herein than the lamentable folly of all earthly wisdom is discovered, that it regards her own corrupt consultations, and the reasonings thereof more than God's wisdom, or the Ambassadors of Christ persuading them to the contrary. Thou art therefore to unteach thyself, all thy former principles, all thy former conclusions before thou canst be taught by God.  
Fifthly, It must needs be folly, because it's directly contrary unto God, and his ways, which are only wise. Rom. 8.7. The wisdom of the flesh is enmity against God. This is enough to proclaim the folly and madness of it to all the world. For can any man prosper that hardens himself against God? To oppose God, to set against the ways of God, is called, Kicking against the pricks, Act 9.5. Is it not a mad and foolish thing to do so? Yet thus all earthly wisdom doth. It cannot agree nor comply with the holy Law, and holy will of God: and therefore the Gospel, and the ways of Christ never had greater enemies and adversaries than these, that were most famous for earthly wisdom. If you consider the Heretics, they were most of them men of great earthly wisdom, too wise to yield to the simplicity of the Gospel of Christ; if you consider the great Statesmen and Pilots of Commonwealths; how difficultly do they become fools that they might be wise, though indeed none ever proved greater fools than such; for through opposing God and Christ, they have been forced to cry out with Julian at last, Vicisti Galilaee. Take heed then of trusting in that admired wisdom of thine, which God accounts foolishness, and will prove so in the later end.  
Sixthly, All humane and earthly wisdom is foolishness, because it makes a man a sad loser in the later end. He that to enjoy his lusts, and his carnal pleasures for a season, doth lose his soul, and the favour of God; What a fool will he be, when God shall condemn him, when he shall lie eternally tormented in those everlasting flames? Then they roar out, We fool's despised wisdom, and hated instruction; That is wisdom then, which provideth for eternity, which looketh to the future, and no earthly wisdom doth this, and therefore it's mere foolishness.  
Use of Instruction, To pull off that mask or painting which is put upon the wisdom of the world. Who is accounted wise, but that man, whom God judgeth a fool? And who is scorned as a fool, but that man whom God pronounceth wise? And truly we may take up that, All are become foolish and vain by nature. Thou that by craft, dissimulation and injustice thinkest to enrich thyself; thou applaudest thyself for being so wise, when God will say, Thou fool, this night thy soul shall be taken away. Is he not a fool that leaveth a treasure of gold for coals? Is not he a fool that forsaketh a fountain to go to a broken cistern? Is not he a fool that would be in great pomp and honour for one day, to be a perpetual tormented slave for ever after? Yet thus foolish and unwise are all wicked men. Pray then for wisdom from above; entreat God to deliver thee from thy own earthly wisdom: There is no greater enemy to thy soul then that; Christ revealed not himself to such; God's election is not of such: Oh then be afraid of thyself!  
For the wisdom of this world is foolishness with God, etc.  
You have heard, that this worldly wisdom is foolishness actively, I shall now proceed to show its foolishness Passively; such which God befooleth or turneth to folly. So that there are no men whom God doth more resist and set himself against, than such proud, worldly wise men. He delights, wherein they deal proudly, to be above them; and wherein they resolve to deal wisely, to outwit them, as we say. So that as you see little Children, who have got a Bird tied to a string, they make themselves sport with her, and when she thinketh to fly here and there, they pull her back again. Thus God hath an overruling wisdom, and an overruling power over all men, their counsels, and their actions. Which made an Heathen call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Tennis-ball that the Providence of God playeth withal, and handeth hither and thither. Thus the Scripture excellently expresseth it, by putting an hook into men's nostrils, and a bridle in their lips, Isa. 37.29. The Providence of God is the Rider or Sessor upon all the wise men's counsels and actions, and they are overruled by God, as we do our Horses, to turn them this way and that way, backwards and forwards. And this is the chief scope of the Apostle in the words following, as will then more particularly appear.  

How worldly wisdom is foolishness in a passive sense. God turning all their wisdom into folly.  First therefore, God makes this wisdom foolishness, in a passive sense, in that he did not vouchsafe to use it as an instrument to propagate the Gospel. He disdained to take the wise and learned Orators or Philosophers of the world. Now wherein could a greater scorn be put upon the wisdom of the world, then in this particular, that God would not so much as own it, or take notice of it, in the plantation of the Gospel? Paul doth often mention this, 1 Cor. 1. It pleased God by the foolishness of Preaching to save men, when the wise men of the world would not acknowledge God by the creatures. And at another time, Paul renounced the cunning and deceitful ways of humane wisdom; They did not come in such words: And why? That their faith might be in the power of God, 1 Cor. 2.5. So then, if you regard what Instruments God did at first choose to diffuse his Gospel truths, you will find he slighted and passed over the great wise men of the world, and chose the poor, foolish, and contemptible Instruments. Herein God did demonstrate his wisdom, that so all power and greatness might be acknowledged to be in and from him only. What a reproach did Haman account it, that all the Royal robes and honour should be put upon Mordecai his great enemy, and he laid aside? No less did this enrage the wise men of the world, to see, that by such contemptible Instruments, so great and mighty changes should be wrought upon the hearts and lives of men. This is the first instance. Yet this is not so to be understood, as if God did not sometimes use the wise men of the world; for he chose Cyprian, Nazianzen, Basil; to the latter whereof, Libanius, the great Scholar in those days, but an Heathen, wrote, that he did so admire his judgement, that he did all over sweet and tremble to think on that time when he should read his Epistle, and pass his censure of it. But though God did use such wise men, yet this was not the chief and principal thing whereby they propagated Faith, but rather the Gospel simplicity. They did it not quà sapientes, quà Oratores, but quâ credentes: As Samson wrought those great and wonderful things, not by the strength of his arms, but by his hair, that so the effect might be attributed to God, and not to Samson.  
Secondly, Herein God make it foolishness, that as he doth not use it for the enlarging of his Gospel, so he taketh very few of such men to bestow on them spiritual and soul saving graces. Few of such doth he call, doth he justify, doth he sanctify, doth he reveal the mysteries of grace unto. Oh, what a wonderful instance is this, of the foolishness of this worldly wisdom! There are few of that rank to whom God will communicate grace and salvation. That whereas of many profane and grievous sinners, he hath chosen many to salvation, of worldly wise men very few. The Apostle 1 Cor. 1.26. doth industriously take notice of this, Not many wise men after the flesh hath God chosen. Yea, Christ solemnly gave thanks to God, that he had not revealed heavenly mysteries to the wise, but to babes, Mat. 11.25. So that there is little cause for men to boast of their worldly wisdom and prudence, that they are crafty and subtle in their generation; for this is both a cause and a sign also, that thou art not one to whom God will reveal himself. Not that God calleth none of such, but not many, viz. comparatively to those of a more contemptible way, whom he doth set apart for himself. Take heed thou be not too wise, too proud of thy parts, and therefore God will pass thee by.  
Thirdly, Herein also God will make it appear to be folly, in that he takes the foolish things of the world, and makes them confound the wise things. When Pharaoh said, Let us deal wisely to suppress the Israelites, the foolish Midwives did confound him; so that he brought up one by his own bread, and at his own charge, who should be his ruin, and deliver the Israelites. If we read in the Scripture, you shall find nothing more ordinary, than God by foolish things to confound wise, and by weak things to overcome strong. And well may it be called the confounding of the wise: for certainly, there cannot be a greater astonishing and confounding of men worldly wise, then by such foolish instruments. As Abimelech was enraged at the heart, that it should be said, A woman had killed him. Thus by Frogs, and Lice, and such contemptible vermin, did God plague the great Pharaoh of Egypt  
Fourthly, Herein doth God make the wisdom of the world foolishness, because all that wise men do, is a vain work They are not able to acomplish their ends, to bring about their designs; especially those which are to overthrow the Kingdom of Christ, and rooting out his Church and People. This hath been often attempted by the wise men of the world, but it hath been a vain thing. Psal. 2. you see it was of old prophesied: Why do the Heathens rage, and the people imagine a vain thing? It's applied to the chief Priests, and other Grandees among the Jews, but it was a vain thing: It could not be effected. And truly, for many hundred years the Devil hath been attempting this by all kind of Instruments, and by all manner of ways, to root out the faithful ones of Christ, his Truth and Gospel; but it hath been to them, as God said to Paul in the heat of his persecution, Thou kickest against the pricks. What wise man would with his bare heels kick against the sharp points of iron? and yet all the wise men of the world, that have set against Christ and Godliness, have been such fools.  
Fifthly, God makes the wisdom of the world foolishness, because what they work is not only a vain work, but a deceitful work. They are wholly frustrated in their expectation: They find the clean contrary to what they intended. Such foolishness doth God make the wisdom of the world. The wicked worketh a deceitful work, (saith Solomon) Prov. 11.18. Compared therefore to the spider's web, that is of no defence or use, when a boisterous wind ariseth. Read over the History of the Bible, and there you shall see, to that which the wise men of the world intended, God brought about the clear contrary. Come (saith Pharaoh) let us deal wisely, and oppress the Israelites, (Exo. 1.10) lest they grow to numerous: Now by that very means the people of Israel did more multiply. The Pharisees thought, when they had crucified Christ, they had laid all Christianity in the Grave with him, but by his Ascension, his power was the more seen. When I am lifted up, (said Christ) viz. upon the Cross, I will draw all men to me, Joh. 12.32. That, which in probability, would have driven all men from him, by that he did efficaciously bring all unto him. Hence he compareth his death to the grain of Corn thrown into the ground, which until it die, doth not bring forth a great crop. So that the wisdom of man must needs be made great folly, when it shall be forced to bring about those things which it hates so much.  
Sixthly, Herein the wisdom of the world is made foolishness, because it doth not only work a vain deceitful work▪ but also a destructive one to its self; so that all the wisdom they have, is only to destroy themselves. Thus like fools they run their swords in their own bowels. How often doth David speak this of his wise and potent enemies? Their feet were taken in their own snares, and they were fallen into the pit they digged for others. Was not all Pharaohs wisdom but to ruin himself and his Kingdom? The Jews that thought to be so wise in crucifying Christ, thereby to prevent the Roman Caesar, yet for a reward, had the Roman enemy come and utterly destroy them. Thus as they work a spider's web in regard of the unprofitableness of them, so they are said to hatch cockatrice eggs, because of the hurtful poisonous nature of them, even to the owners.  
Seventhly, The wisdom of the world becometh foolishness, because God many times infatuateth and blasteth the parts and abilities of the wise men of the world. He takes away their understanding from them. That as we read of Nebuchadnezar, God bereft him of his wisdom and judgement, so that he became like a beast, and lived with beasts; so he doth either in whole or in part pervert and darken the thoughts and counsels of wise men. Hence he is said by the Prophet, to Diviner's mad, Isa. 44.25. as also Isa. 19.14. Et quos Deus vult perdere, prius dementat; as we see in Haman, and in Belshazer, and in Herod, all these died as fools, and were destroyed by their own foolish thoughts. Thus we read of Ely's Sons and others, they would not hearken to the good counsel of the Lord, because it was of the Lord to destroy them.  
Eightly, Herein God doth also make their wisdom folly, because by their pride and haughtiness they undo themselves God lets them prosper, and the wisdom of the world seemeth to flourish a great while, but it is that their destruction may be the greater. Thus Heb. 1.11. it's said of Nebuchadnezar, after all that great success which he attributed to himself, His mind should change, and he should pass over and offend. Prosperity slayeth the foolish one, (saith Solomon) Prov. 1.32. And Psal. 18. With the froward, that is, the crafty worldly wise man, opposite to the pure and upright in heart, thou wilt wrestle (as it were) and give a fall unto, according to the Hebrew. As the wrestler lifts a man up from the ground, that he may throw him down with the more violence; so doth God give a man of the world his hearts desire, that he shall attribute all to his wisdom and prudence, and this is to be his overthrow. Thus we have the Prophet insulting over Egypt, and the wise men thereof, as also over Tyre and Zidon, that set their heart as God, and thought she had the wisdom of Daniel, Ezek. 28.2.  

A twofold humane wisdom, viz. good, evil.  Now to add one Caution, we must distinguish of a twofold humane wisdom: One that is the same with true prudence, whereby men are able to manage public places of trust, they do prae esse, ut prosint, for the public good; they have the art of ruling well. And this the Text meaneth not: For though it be not a virtue, yet it is the eye to all a man's actions. It's as necessary to public affairs, as the Sun to the world; therefore God gave it Solomon as a special mercy.  
Secondly, Their humane wisdom, which originally cometh from the corrupt reason of man; and for the manner of it, is only according to worldly and fleshly considerations, and tends only to worldly advantages. And lastly, For its nature, it is opposite formally to all heavenly and Scripture wisdom. Of this we speak▪  
Use 1. How vain a thing it is to trust in humane policy, and worldly wisdom? Thou thinkest by it, to raise and advantage thyself, but God turneth it into folly. Insomuch, that we may say, more have been undone by earthly wisdom, then by mere simplicity. None have had such tragical and dismal ends as they. Therefore uprightness and an holy fear of God, that is the best wisdom. And although Christ himself, and the Martyrs, who abounded in this wisdom, did not escape the miseries of the world; yet that cometh from the wise and high dispensations of God, who hath ordered, that through many tribulations we must enter into the Kingdom of Heaven.  
Use 2. To judge that only wisdom, which the wise God judgeth so. Who so is wise and prudent, he will foresee the evil day of death, and judgement, and accordingly prepare himself: He will lay up Treasure for the life to come He layeth that Principle as the chiefest of his Politics. What will it profit a man to win the whole world, and lose his own soul? Mat. 16.26.  
For it is written, he taketh the wise in their own craft.  
That divine axiom asserted by the Apostle in the former part of this verse, he now confirmeth by a twofold testimony. The one is from Job. 5.13. and this we are to handle at this time. They are the words of Eliphaz to Job, who though with the other Friends, they did err in the particular application of their speeches to Job, yet the general matter taken in an abstracted sense, was full of wisdom and truth. The words are worthy of all diligent consideration, though I shall not insist long, hastening to the other matter that followeth. The Testimony is a Proposition, declaring God's carriage and power to the earthly wise men of the world. And 

1. Let us consider God's Efficiency.  
2. The Subject of this.    
God's Efficiency is described in that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Septugint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The original word in the Hebrew, is used several ways, and very applicable to this matter in hand.  
1. It is used of taking any thing by force of arms, jure belli. Thus Castles and strong holds are said to be taken, Numb. 21.32. And thus it denoteth such, who by their worldly craft lift up themselves, and grow insolent in their counsels against God; such God doth beseige, as it were, and straigthen them, taking them at his pleasure.  
2. The word is sometimes used in a judicial sense, to take men in their sins, as Joshua 7. Acha● is said to be taken in his theft. And thus God takes the wise men of the world in all their hidden and secret counsels of malice, and brings them to light to their confusion.  
3. The word is sometimes applied to nets or fetters, in which Malefactors are bound. Thus God he binds and ensnareth men by their own counsels and thoughts, as so many chains that they cannot stir.  
4. Some make it a Metaphor from Hunters, that use to lay snares and nets to take their beasts in, Josh 44. Thus God layeth snares and pits in the way, which the most Argus eyed in the world do not see or escape. All these expressions have their peculiar efficacy.  
In the Greek, Erasmus makes the word properly to be used of the laying hold upon one that is running away from us, and making him to turn back again. Thus all he thoughts and purposes of crafty men, whereby they run from God and his ways thinking to accomplish contrary to his will, God layeth hold on them and brings them back: whereby the things done contra voluntatem, are not yet preter.  
Thus you have God's Efficiency: the next thing is the Subject of this, The wise in their craft; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though the word sometimes be used in a middle or indifferent sense, yet here it is in an evil one. It's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because crafty subtle men turn themselves into all shapes and forms, and they are commonly very active and busy; they sleep not till they have accomplished mischief.  
Now when he saith, God takes them in their craft, that may be taken, either as the matter in which God overpowereth them, and destroyeth them: Or it may be taken instrumentally, as sometimes the word is; by their very craft and wisdom God layeth hold upon them, and overwhelmeth them. Thus you have the words explained. Observe,  

Observe.  That God delights to take the earthly wise men of the world in their own craft.  
These Spiders are hung in their own webs. See Isa. 19.13. a notable instance of the wise men of Egypt.  
Now many ways doth God take the wise ones of the world.  

How God takes the wise men of the world in their own craft.  First, In dissipating their counsels that they cannot attain their ends. They attempt again and again, and are always repulsed. As 2 King. 46.11. the King of Syria had many times intended to entrap the King of Israel in such a place, and he was always disappointed, which made the heart of the King troubled, saith the text. It's not as men's counsels or purposes are, but the counsel of the Lord, that shall stand. The hearts of Kings, of the greatest of powers in the world, Julian's great purpose, was to root out the Christian Religion; he would not have them named Christians but Galileans; he would not have them brought up in humane learning; he put all the discouragements upon them; would let them enjoy no benefits of the Law, or the Courts of Justice: and yet he was taken in his own craft. He was so strangely killed, that to this very day, Historians cannot tell the true manner of it. Thus God scatters all their counsels and their plots, whereby they are confounded.  
Secondly, God when he doth ruin them, he doth it no other way but by their own wisdom, by their own craft. And this is the greatest conquest that can be, when God overcometh them by their own weapon, as it was said of Goliah's sword. None like that, because by that he cut off Goliah's head, whose sword it was. So there are no Providences of God so remarkable and glorious as those, which make the very craft and wisdom wicked men have, to bring about their confusion. We see this fulfilled first in the Devil, who is called the old Dragon or Serpent, Rev. 12.9. because of his great subtlety, as well as poisonous enmity. Now wherein was he overcome? by his own craft, even in this respect. He used all the Instruments he had to bring Christ to be crucified: He enters into Judas his heart, and he had filled the hearts of the Jews and Priests before, and so at last obtaineth his plot; Christ is crucified, but then he riseth again, and is ascended, and thereby he conquers the Devil and all his power. So that by that very death which the Devil so much laboured for, the works of the Devil were destroyed. We see this also in Joseph's Brethren, how politic and crafty were they in their malicious designs against Joseph? and all was, That he might not reign over them: And all those means they took to hinder it, were ordained by God to further it.  
Thirdly, He takes the wise men of the world so, that they are entangled in their own counsels, and are brought to such snares, that they cannot go forward or backward. Nullum magnum ingenium sine aliquâ mixturâ dementiae, There is no great wit without some mixture of madness. Thus you heard the original did imply; That they were taken in their counsels, as so many fetters and chains; They were as a wild Bull in a net. Eliphaz speaks admirably to this, Job. 5.14. They meet with darkness in the day time, and grope at noon day as at midnight. See here, into what a wilderness and perplexity they are brought. And so Isa. 19.14. They are said to be drunk and reel up and down. Are drunken men fit for to advise, to counsel, to carry on any work of consequence? and yet such are the wise men of the world delivered up unto.  
I might instance in more Particulars, but the next words will have the same occasion; I come to answer an Objection.  
How is this true, you will say, that God taketh the wise in their craft? 
Object.  Doth not David often make mention of his bloody and deceilfull enemies? How often doth he complain of their lying in wait to shoot at the upright in heart? And doth not the experience of all Ages, both in profane and sacred Histories, show that earthly, crafty, and wicked policy hath accomplished many destructive things, and that to Gods own Church and people? Hath not Antichrist, by subtle deceivable ways, prevailed over the Church of God? Do not the crafty Foxes and subtle Wolves, many times worry and devour the poor innocent Sheep? All this must be granted, and yet the observation is true. For  
First, This is many times done, and we through our ignorance, 
Answ.  take no notice thereof. The works of the Lord are great, and sought out of those that have pleasure therein, Psal. 111.2. We many times take not such delight in observing the works of God in the world; and so for want of consideration, we come not to admiration. The Apostle, upon a serious consideration of God's power and wisdom, in the matter of electing some, and leaving others, he cryeth; Oh the depths of the wisdom of God, how unspeakable are his ways, and past finding out! Rom. 11 33. Thus it is also in Gods governing and ordering of the whole world. His ways are above our ways. He taketh wise men, besotteth crafty men, and we not being affected, or studious to observe the motions of his Providence, take no notice of it. So that the fault may be in us. But  
Secondly, We limit God to time, and places, and persons; and so because he doth not at such a time, in such a way, as we think, therefore we are apt to think God hath forsaken the earth, and regards not what is done below. Now by judging in such a narrow limited manner, we are prone to mis-judge of God. The people of Israel are said to limit the holy One of Israel. Can he provide bread in the wilderness? Psal. 78.41. Thus we think, that if in such and such times God doth not confound the thoughts of the wise enemies to God's Church, all is undone But the wisdom of the Lord knoweth the best seasons, the most fit opportunities. As he cannot do any thing but what is most perfect, so also what is most wise. We should, both for particular and public things, resolve all into God's wisdom.  
Thirdly, If God let worldly wisdom prevail and prosper a while, it is that the overthrow and confusion of it may be greater. As Pharaoh was suffered to go into the Sea, and the waters did not immediately overflow; it was dry land to them as well as the Israelies for a while, but they were suffered to go so far, that their destruction might be the surer. Jannes and Jambres did for a while resist Moses, but at last their folly was made manifest. God therefore to make their shipwreck the more remakeable▪ suffers them to go to the very Haven almost, and there to be undone. Thus they are thrown from a Pinnacle, that their downfall may be the more terrible. In the building of Babel, God suffered them to go on a great way▪ and they built very high, but God came down before they had finished it; and this made to their greater reproach and scorn: As we see by that Parable of our Saviour, men would by way of scorn say, This builder began, and was not able to make an end, Luk. 14.30. As Joshua did to the men of Ai, gave them hopes, and made as if Israel did flee away; and all was, that their overthrow might be the more universal. But not only the Scripture, even Heathens gave some probable Answers to this Objection.  
Come we then to show the ground, why God doth thus delight to infatuate and blast all earthly wisdom. And  
First, It is that hereby his Sovereignty and ruling Power may be the more manifest. When we see that wisdom and power, and earthly greatness doth not carry it, hereby we gather that God is therefore only to be trusted in, and depended upon. That the Stars and Moon have no light of their own, at least not conspicuous, makes more to the glory of the Sun that filleth them all. God will have these tall Cedars and high Oaks fall to the ground, that we may look up to Heaven the better. These earthly great things, make that God is not so great and excellent, and dreadful to us as he ought to be.  
Secondly, God doth it hereby to vindicate his own Glory, and Cause, and Name. For all the worldly wisdom that ever was, hath either mediately or immediately set against God. As there was at first an enmity between the seed of the Woman and the Serpent, so that hath descended to all Generations; insomuch that all the policy, wisdom, and craft of all men, hath been one way or other against God: therefore it is time for God to oppose such. Hence it is said, He resisteth the proud, James 4.6. Such sinners more than others, because they immediately oppose God, and God is, to speak with reverence, to defend his Name, his Glory, his Church, his People, against them.  
Use. How secure the People and Church of God may be. Though they be weak, poor, and contemptible, yet they have the wisdom and power of God on their side: and all earthly craft and power, that they are so apt to fear and dread, is but so much folly and weakness to God. Our God will arise like Samson, and tore these green cords. Oh, it's sweeter than the Honey and Honeycomb, in the midst of all confusions, troubles, and perplexities, to consider how wise God is, and by Faith to comfort and inflame our hearts! It must not be a transient thought, or a barren speculation; but let thy heart dwell upon God's wisdom; and this will be like David's Harp to drive out every evil spirit.  
2. It's of Direction, Not to fear any thing but God: for he is the only wise God. How fearful was David to have Achitophel against him, because he was a wise man? but it is more terrible to have God's wisdom against us. And who hath that? even every wicked man, whosoever goeth on in any impenitent way: He provoketh this wise God to be against him. He knoweth ways to torment thee: He knoweth the times to make it more terrible: He knoweth all the secret and hidden shifts and excuses of thy heart, therefore fear him.   

Verse 20. And again, The Lord knoweth the thoughts of the wise, that they are vain.  
THis Verse containeth a second Testimony, which the Apostle allegeth, to prove the foolishness of all earthly wisdom before God; It's taken out of Psal. 94.11. where the Psalmist proving the Providence and Omniscience of God, argueth from his Efficiency of all things, He that made the eye to see, shall not he see? Shall not the cause have more in it than the effect? God framed our hearts, and therefore he must needs understand them. As he that makes a Clock or Watch, must needs understand all the secret motions of them. Now saith the Psalmist, he doth not only know the thoughts of men, but also, how vain, foolish and unprofitable they are. So that the Apostle doth pertinently allege this place, to prove how vain and foolish all men's thoughts are, especially in matters of Religion, though never so wise otherwise. Only here is one thing to be taken notice of, The Psalmist speaks in the general, The thoughts of men, but the Apostle mentioneth a particular, The thoughts of the wise; Doth not the Apostle here wrest the words to his own purpose? No, for if the Psalmists universal be true, the thoughts of man, quâ man, be vain, then of a wise man as well as a fool: Yea, to speak properly, there is no real wise man, but the godly man, whose mind is enlightened by grace, Or,  
2. The Psalmist doth there more especially intend the wise men of the world; and therefore the Apostle expresseth it. Now mark the aggravations, The Lord knoweth, he that is the only wise God, he sees their thoughts to be vain: He seeth that Ahitophels', that Tully's, that Pharaohs thoughts, even when they intent to deal wisely, are vain. Let men applaud them, yet God derideth them.  
2. The Lord knoweth the thoughts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their reasonings, their choicest acts of the understanding, their best and most accurate Discourses; all their Logic (as it were) to be a mere fallacy. And then  
Lastly, To be vain, to be fruitless, to be empty; they make empty webs all the day long. Domitian the Emperor is derided for spending time in catching of flies, and yet as vain and foolish are all the thoughts and projects of every natural wise man. So that what Motto the wise man would write upon every creature, Vanity of vanity, all is vanity: So the same may be upon all the best thoughts, meditations and counsels of the wisest men, and if a man's mind be vain, every thing else in him must needs be vanity; for this is the salt that seasons a man, and if that hath lost its seasoning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, become a fool, all is likewise foolish. Observe,  
That the choicest and best thoughts of the wisest men are vain. 
Observe. Of vain thoughts.   
We may consider man in a threefold capacity: 

1. Politicè, as a political creature endued with civil wisdom, and so is part of a society, and thus his thoughts are vain.  
2. Ethicè, as he is to walk according to the Rules of reason, 
In what sense the Scripture useth the word vain.  which sound and rectified nature doth guide a man in, and thus he is vain.  
3. Theologicè, as he is to look up to Heaven, to obey God, and to aim at supernatural happiness. And in this sense especially he is a most vain empty man, and to this the Apostle relateth.    
To open the Doctrine, let us consider, In what sense the Scripture useth the word vain, and you shall see them fitly applicable to the wisest men's thoughts, that what is said of man's body may also be true of his soul, Every man at his best estate is altogether vanity, Psal. 39.5. And  
First, That is said to be vain, which is empty and void of that worth and excellency which ought to be within. Thus a fool is called often a vain person, because he is empty of that solid judgement and reason, which ought to be in a man. Hence foolish persons are compared to empty straws that are blown up and down with every wind, because they have no weight in them. Nabals' name and his nature agreed, he was a fool. The word comes of a root that signifieth to wither. As the withered branch hath lost all its sap and juice: so a fool hath. And thus the thoughts of all men naturally are empty, void, and destitute of true wisdom: They knew not wherein true happiness doth consist, or what is the way that looketh to it; they do not provide for eternity; they consider not that upon this moment depends eternity; they look not out to the best and choicest things in the first place; all that inward juice and sap of spiritual wisdom is taken from them.  
Secondly, That is said to be vanity, which seemeth to have great happiness and content in it, but indeed it's the clean contrary. A vain thing is, that which hath a goodly appearance, but inwardly hath no profit. As those apples of Sodom, so much spoken of. Thus Eve called her son Abel, vanity, because she thought that before she had brought forth the man, the seed that should break the Serpent's head; but finding him to be without the Image of God, and devoid of all holiness, subject to mortality, she called him Abel, as deceived in her expectations. And thus it is with all the thoughts of the wisest in the world; they think at first they have possessed a man, brought forth that which will accomplish all their desires; but upon experience they see it is an Abel, it's vanity. So that as Solomon tells us of a vanity in all earthly comforts, in riches and pleasures, because though they have a goodly appearance, yet there is indeed no substance, no solidity; like the thorns which have white flowers, but thorns: Thus it is with the best and choicest thoughts, and projects of the wisest men; they have a goodly lustre; you would think such wise men could not but be happy; their expectations are raised, but the issue doth deceive them: Call us not Naomi, but Marah, may they say.  
Thirdly, Vanity in the Scripture is often applied to a lie. Every man speaks vanity to his neighbour, that is a lie, Psal. 12.2. And thus the thoughts of the most wise are a lie, Let God be true, and every man a liar, Rom. 3.4. All thy thoughts are so many lies. Now a man is a liar two ways: 

1. To himself. And then,  
2. To others.    
To himself all his thoughts are a mere lie. They promise such happiness, glory and felicity to themselves; and in the mean while, they are very lies; they prove as the Land-flood, as a reed a man leaneth on. The rich man that said, Thou hast many goods laid up, his thoughts were so many lies. Those proud thoughts of Tyre and Sidon, that set her heart as God, and said, No evil should come near them, were nothing but lies And if this were only in temporal and fading things, the deceit would not be so dangerous, but it's in spiritual things also. All men's thoughts naturally are concerning the goodness of their heart, the purity of their ways, the happiness of their condition, but in all things they lie most damnably. What a dangerous lie was that of Laodicea, who said, She was rich, and clothed, and wanted nothing, when indeed she was naked, miserable, and wanted all things? Revel. 3.17. All the Pharisees thoughts, whereby they trusted in their own righteousness, and justified themselves, were nothing but lies. And thus John Baptist reproved the Jews for their vain thoughts, Think not to say within yourselves, we have Abraham to our father, Mat. 3.9. The thoughts of men are never more dangerously vain, than when they please themselves about their good condition, as to spirituals, that all is well with them, that God loveth them; these are lying vain thoughts.  
Again, The thoughts of all men naturally are lies actively, in respect of others. They are full of falsehood and dissimulation: there is no truth or sincerity in men, as David complaineth, Psal. 12. And the Prophet Isaiah complaineth, Every one is an hypocrite, the best is a liar, Isa. 9.17. That as the sheep runneth to the briers to shelter herself in a storm, but they prove a lie, because they tore her in stead of defending her. Thus it is with all men; therefore he is said to be cursed that puts his trust in men, Jer. 17. For unless men have godliness, and so are made sincere and unfeigned, there cannot be any trust in them. Hence are those Rules of wise men, Nemini fidas, in teipso spes tuas pone.  
Fourthly, Vanity is often in Scripture used for that which is unprofitable, without any benefit or success. Hence is that phrase, To labour in vain. And thus the Philosophers also define vanity, A frustration of our intended end. Now in every thing that a man doth, till made wise in an heavenly manner, there is nothing but vanity, there is no true profit or good success, but in all things he labours with wind, and brings forth wind. The Prophet Hosea expresseth it well, They sow the wind, and reap the whirlwind, Hos. 8.7. If an husbandman in stead of committing seed to the ground, should only cause a wind, thinking to have a crop thereby, would it not be folly? but it's not folly or loss only, it's destruction, he reaps the whirlwind, that is tempestuous and violent things arise on a sudden. Oh this is a sad thing to consider, when thou art dying, I have lived in vain, laboured in vain, thought in vain, spoke in vain; I have no true good abiding by me of all that ever I did!  
Fifthly, Vanity is often used for that which is unstable, uncertain and fading. And thus the thoughts of wise men are vain, subject to changes, contradictions, and at last vanish into nothing: So that as our bodies are vain bodies, and all the whole Creation is subject to vanity: Thus are all the thoughts, counsels and purposes of the wisest men subject to uncertainty, only the creatures they groan under this vanity, but so doth not man. Do but observe your own thoughts, Are they not as vain as the very dreams of feavourish men? Mayest thou not say, as the Prophet to the Church, How long shall vain thoughts lodge in thee? Jerem. 4.14. The Psalmist saith of some, That they and their thoughts perish together. Go to the Graves and Tombs of the great men in the world, who have been upon the earth, like Leviathan in the waters, and are not all their purposes and projects laid in the dust, as well as their bodies?  
Sixthly, They are vain, because they work nothing but vain and absurd things. What do vain thoughts produce but vain words, vain gestures, vain attire and fashions, vain discourse in communication, vain opinions, and a vain worship. Out of the heart proceed evil thoughts, Mat. 15.19. They are the first sparks that fly out of this forge, and from these vain thoughts cometh all the vanity that is in men's words, gestures, apparel, yea and their Religion▪ For in vain do they worship me, saith our Saviour, Matth. 15.9. And Idolatry is in a particular manner called vanity. So that you see, these vain thoughts are indeed ●he cause of all the outward vanity in the world: Though they be subtle and insensible, yet they produce and end in gross actions. As the vapours of the earth, they are very subtle, and hardly discerned, yet turn into gross and gloomy clouds.  
Lastly, They are vain, because they are wholly wicked. The imaginations of the thoughts of the heart are only evil continually, Gen. 6.5. And thus indeed God knoweth all the thoughts and imaginations of every man is only evil. That as from the Spider and the Serpent come forth nothing but venom and poison; so from every man floweth nothing but filthiness; and the more wise he is, the greater enemy to God. So that those thoughts of theirs are the irreconcilable enemy and adversary unto God; they lift up themselves on high against him.  
Use of Instruction, 1. That God doth not only take notice of vain actions, but vain thoughts; yea these are as the fountain, and the cause of all actions. Thus Christ reproved the Pharisees for their thoughts, and reasonings in their hearts. Oh think not then, that all wickedness lieth in actions, in external, gross sins! No, the thoughts of the heart are the womb to breed all thy wicked actions. Do dot say, they are free, and none knoweth them, for God knoweth them, and will judge thee for them.  
2. Are all our thoughts vain? Learn then Scripture-wisdome, get Scripture-thoughts. Alas, thy own thoughts about God, about Religion, about salvation, are altogether vain. Lay them all aside; We are not able to think one good thought of ourselves. What miserable woeful and wretched creatures are we, of all those millions of thoughts not one is good?   

Verse 21. Therefore let none glory in men, for all things are yours.  
THe Apostle in this Verse makes an heavenly and useful improvement of his former doctrinal Discourse. He was before upon the Didactical and Argumentative part; now he is upon the Practical and Exhortatory. The consequence is very genuine and natural. Seeing all humane wisdom is thus earthly and vain, abhorred so by God, Therefore let no man glory in men.  
In the words you have, 

1. A Duty enjoined. And  
2. The Reason of the Duty.    
Of the Duty at this time, which is expressed Negatively, and by way of Prohibition, Let no man glory in men. Where you have 

1. The Matter prohibited. And  
2. The Object of it.    
The Matter prohibited is, Not to glory. What is implied in this, will appear afterwards. The word implieth such a glory, that we make a boast and brag thereby.  
The Object of the Matter is, Not in men. The Apostle before treated of a particular only, humane wise men; and his purpose is only concerning Doctors and Teachers in the Church, yet he useth this general, that his Argument may be the stronger, Let no man glory in any Teacher or Doctor in the Church, yea not in any man, though never so great and so powerful.  
If you object, that Paul saith, 2 Cor. 1.14. That he was the Corinthians rejoicing or boasting (for so the original word is) and they were his; yea, that Paul often mentioneth his boasting of a people.  
The Answer is, That their boasting was principally and originally in God; only they rejoiced in men, as instruments by which God did accomplish many comforts for them. It was not men, but God in men that was the motive of this boasting.  
The Reason followeth, of which afterwards. Observe  
That it's a great sin to glory in men. 
Observe. Of glorying in men.   
This sin is not often preached upon, yet no question Political and Civil Idolatry, making men as gods to us, hath done a great deal of hurt, as well as Religious Idolatry. We may have in Heaven others beside God, as the Papists, Saints and Angels; and we may have others in earth besides God; as when we put our hopes and confidence in the great men of the world. I shall treat on this subject as a General, 

1. Not in men. Then  
2. As a Particular, Not in the Teachers of the Church.    
Now these ways we glory in men,  
First, When we join them with Christ as Mediators, and make them copartners, as it were in spiritual effects as well as temporal. 
How many ways we may be said to glory in men in the general.  This is to glory in men, even blasphemously. And this kind of Idolatrical boasting reigneth in Popery; Not only the Virgin Mary, but several other Saints of the●r own canonising are so exalted, that those great effects which belong to Christ only, are attributed to such. What glorying in St. Francis by the Franciscans, making the way to Heaven by him, easier than by Christ? What glorying in Dominicus by the Dominicans, a man of a proud, superstitious bloody disposition? So well did his mother prophesy, when she was big with him, that she brought forth a Wolf, if I forget not the story. What boasting do the Jesuits make in their Ignatius Loiola, the founder of their Society? It would be infinite to tell you of the horrible and even blasphemous boasting, which in Popery is made, not of Saints, but of some corrupt and sinful men deceased; as if God had altered his purpose, My glory I will not give to another, let every one take his glory from him. Will all their distinctions be any better than mere cobwebs in this matter?  
Secondly, We glory in men, when we make our own, or other good works meritorious, and our sufferings satisfactory unto God. This is also to glory in men, and Popery is big with this; for most of the●r Doctrines are the exalting of man, and debasing of Christ, clean contrary to the Scripture, and the Apostles, whose endeavours were to annihilate man, and o●ni●ie Christ. And this is not in Popery only, but in every man, till humbled throughly by the Spirit of God, he glorieth in his own works, he boasts of his alms, prayers, fastings, as we see the Pharisees did. But the Apostle Rom. 4.2. argueth, That not Abraham himself had wherewith to boast before God. Oh then, not only profaneness and gross wickedness is to be abhorred, but this secret boasting and glorying in the good works they do, and having confidence in them! This Pharisee is a greater enemy to Christ, and further off from the Kingdom of Heaven, than many Publicans.  
Thirdly, We glory in men, when we rejoice in their favour, and are more glad of that, than we are of God's favour. This is a frequent wickedness in the world; if we can have the favour and good will of those, who are great in this world, than we insult, than we think ourselves made, not considering how happy and blessed it is for to have God's favour. We see David, when through sin, he made God displeased with him, Psalm 51. matters not his Kingdom, his Victories, and all his earthly Greatness, but only applieth himself to the favour of God, and desireth that, more than any earthly greatness. And at another time, Psalm 4. Many say, Who will show us any good? but Lord lift thou up the light of thy countenance upon us. Many seemed to desire the Devils offer, If the Kingdoms of the world were proffered to them, they would fall down and worship the Devil to obtain them, but David's choice was for the better part.  
Fourthly, We glory in men, when we desire to please them, and to accommodate ourselves to their humours, more than to please God, and to walk according to his will. This sinful pleasing of men, is not consistent with a servant of Christ's: If I should please men (saith Paul, Galat. 1.10.) I were not the servant of Christ. Hence we are exhorted, Not to be the servants of men, 1 Cor. 7.13. Take heed then to thyself; thou gloriest in men, when all thy study is, how to please and comply with men, fearing their frowns more than God's displeasure. This ungodly fear Christ forbade, with an excellent reason, Because God was able to destroy both soul and body in hell, Luke 12.5. What advantage will it be, to have men pleased with thee, and God displeased? Who can give peace, when he shall cause trouble? It's a known speech of Cardinal Woolsey, If he had served God, as he had done the King, h● had not been so miserable and forsaken.  
Fifthly, We then glory in men, when we put our trust and confidence in them, resting and hoping in them, and not depending on God o●ely. As the ground of divine Faith must be some divine Testimony and Authority: So the motive of a divine hope must be only the promise and power of God. We may hope only in him, in whom we may only believe. Hence we see the Scripture very frequent in forbidding all our trust and confidence in men, yea not in Princes, and the great ones of the world, Because they are lighter than vanity, Psalm 62.9. Yea, Jeremiah, Chap. 17.5. pronounceth a solemn curse upon all those, Who trust in men, comparing them to the barren heath: As on the contrary, The man, who trusteth in God, shall be like unto a Tree planted by the water's side. We see the Church of Israel, when truly repenting, then casting off all her carnal confidence, Ashur shall not save us, we will not ride upon our horses, Hosea 14.3. It is a sin, that all are very prone unto, to trust in earthly power and greatness, and not to eye God above all.  
Lastly, We glory in men, when we boast in any thing that is humane or earthly, any thing that belongs to man. Thus to boast of Beauty, Apparel, Riches, Nobility, Parts and Learning; all this is a vain and sinful boasting. Charge the rich men of this world, that they be not highminded, but fear, saith Paul, 1 Tim. 6.15. Yet how hardly have we any of these humane excellencies or comforts, and not boast of them? But the Prophet giveth good counsel, Let not the rich man boast in his riches, nor the great man in his greatness; but he that glorieth, let him glory in this, that he knoweth God, Jeremy 9 23, 24. All flesh is grass, and the glory thereof fadeth away. Yea, The rich man is to rejoice that he is made low, James 1.10 These things are like too much blood, apt to put us into a fever, and therefore we are to rejoice, when God (as a wise Physician) taketh some away.  
In the next place, We are not to glory in the Doctors and Teachers we have, which we do,  

How many ways we may be said to glory in Doctors and Teachers.  First, When we are affected more with their parts, and gifts, and learning, then with the powerful demonstration of God's Spirit in them, and by them. When we do not desire to hear them speak, as the Oracles of God, but as boasters of their own learning. Thus Ezekiel was unto his hearers, as a love Song, but they would do nothing, Ezek. 33.32. We deny not, but that humane Learning, and the Arts, are necessary in a Minister of God, seeing all extraordinary gifts now fail, yet that which the hearer should most of all be moved with, is the powerful conviction and application of the Scripture, either for sin or duty to the heart. This made Paul purposely avoid humane eloquence, that so their faith might not be in the wisdom of men, but power of God, 1 Cor. 2.5.  
Secondly, Then we glory in men, when we rest on the Ministry, and their labours, thinking it enough to enjoy them, but never look up to God for success, and a blessing. What is Paul, or Apollo? but Ministers by whom ye believe? at the fifth verse. Therefore the principal work is from God; They plant and water, but God giveth the increase. Do not thou glory in the best Ministry, and the most able Gifts in the world, so as not to depend on God, and pray to him. For the best Ministry in the world, worketh no otherwise, than God blesseth it; and shouldst thou every day hear Angels from Heaven preach unto thee, yet if thy heart be not opened, and God give thee not to understand, they are but like music to a deaf man. It's not this Sermon, or the other, though never so powerful that can raise thee from the dead, till Christ give thee life.  
Thirdly, Then we glory in men, when we have the persons of some Teachers in such admiration, that whatsoever they say or maintain, without any search, or dispute we believe. The Disciples of Berea are commended for their noble disposition, That they would search the Scriptures, whether the things were so, or no, Act. 17.11. Whereas to be addicted unto a man so, as ex personâ probare fidem, and not ex fide personam is blind obedience, and to offer a sacrifice without eyes. Prove all things, 1 Thess. 5.21. And, Try the Spirits, 1 John 4, 1. are rules given to all Christians. The Apostle reproveth some erroneous persons, for having their Teacher's persons in admiration, Judas vers. 16. This slavery hath been always. Among the Jews there were the Disciples of Hillel and Sammai. The Heathens have their Pythagoreans, Epicureans, Peripatetics, to whom their Disciples were wholly captivated. And it's a very difficult thing to set judgement on work, so as to be able to discern of things that differ. Though there are many that abuse this privilege allowed them by Christ under the pretence of trying. They therefore grow Sceptics, and because the Teachers are not infallible, they believe themselves to be infallible.  
Fourthly, Then we glory in men, when we prefer one before the other, so as to make differences and schisms in the Church. And this was that especially which Paul aimeth at in this place; some were for one Teacher, and some for another; and by this means there were several factions, and rends made in the Church.  
Use of Admonition, To take heed of all humane boasting any kind of these ways, He that glorieth, let him glory in the Lord. Yea, saith Paul, God forbid I should glory in any thing, save in the cross of Christ, Gal. 6.14. Oh how vain a thing and wicked is it to boast in riches, beauty, outward greatness, and any of these fading things? David takes a better way, My soul maketh her boast of God always, Psal. 34.2. Thou art high minded, and bearest up thyself from such and such earthly objects; Is not all this to glory in men? Did men create thee? Can men save thee? Can men pardon thy sin? Why then dost thou not trust in God only? Cease you from man, Isa. 2.22. whose breath is in his nostrils. It is quickly gone, and thy hopes are as quickly.  
For all things are yours.  
In this Verse (you heard) was the Duty inferred from the doctrinal matter prescribed. The Apostle squeezeth the honey from the honeycomb. And to the Duty, we have the Reason or Ground adjoined, For all things are yours. On this we are now to treat.  
Take the words as an Argument, and they are very strong: 

None are to glory in these things, that are inferior to them, that are servants to them, or below them:  
But so are all things to the godly, but God himself:  
Therefore in God only they must glory.    
Thus as they are an Argument. But we shall consider them as an absolute Proposition. Wherein take notice of, 

1. The Subject. And  
2. The Attribute.    
The Subject is yours, that is, the Church, the godly, for those he meaneth. The place is like that, Rom. 8 28. All things work to the good of those that love God, and are called after his purpose.  
2. The Attribute, in the Universality, All things are yours.  
The Anabaptists in Germany did horribly abuse this place: for hence they proved, That no Magistrate, if a wicked man, was a true Magistrate, and to be obeyed; no rich man, no noble man, if he were not godly, had not any right to their goods and estates. And they taking themselves to be the righteous ones, and to judge who were wicked, killed many, dispossessed of their goods and dominions.  
The Papists charge hus and Wickliff with this opinion. But we have just cause to think, that they were but mere slanders and calumnies cast upon them. There is a twofold Dominion:  
1. A Political or Civil, which comes by the Laws of a Land, where a man liveth; as Austin saith, Jure humano, haec villa est mea. And thus every man that doth not by theft or injustice obtain his estate, is a lawful and just possessor. And that which he hath thus by a Civil Right, he hath also by consequence with a Divine Right, because God by that Commandment, Thou shalt not steal, doth approve all that Political and Civil distribution of meum and tuum, which is by the Laws of a Land. But  
2. There is a Sanctified Right, whereby a man doth acknowledge God thankfully in all that he hath, and improveth all things graciously to the honour of God, and his own salvation. And thus only a godly man hath a sanctified right, or rather use to all things. To show how a wicked man comes to have a lawful civil right; when Adam by sin forfeited all; and wicked men not being in Christ, have not their title again to the world restored to them, is a noble point: But being not to my purpose, I must pass it by. And to speak the truth, though some learned men bring in this Text, when they handle the point of Dominion, whether it be founded upon Nature or Grace, yet indeed it's nothing to that purpose.  
Nor doth the Apostle aim at any such thing. For all things may be said to be the godly man's two ways: Either  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In respect of Dominion, Title and Possession. And now to this sense the Apostle aimeth not, neither would it be to his purpose.  
2. A thing may be said to be theirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In regard of the Use and End for which they are. And thus all things are the godly man's; all things in kind, not in the individuals; all things work to the good of a godly man; which the Apostle doth admirably enumerate; all Persons, or Officers in the Church; all creatures in the world; all Conditions, and all Events. But we shall take the sweetness of every particular, after we have handled the general. Observe,  
That all things are for the spiritual good and advantage of the godly man. 
Observe. All things are the Saints.   
There is nothing in the whole world, nothing in the Church of God, nothing that falleth out, but one way or other the godly man may say, This is mine, this belongs to me; this is for my good.  
Now let us consider:  
First, In how many respect, all things may be said to be the godly man's, 
In what respects all things may be said to be the godly man's.  both in the Church, and the world. And  
First thus, In that there is nothing, which would be for their good, that God denieth them. Whatsoever is in all the world, if it be good for the godly man, he shall have it. No good thing will he withhold from them that fear him, Psal. 84.11. Now the godly man's good is twofold; either that which is Absolutely and Necessarily good, so that it cannot be evil, nor it cannot do a godly man any hurt to have them, such as Christ is, Pardon of sin and Heaven; and these are bestowed on all godly men. There is no man that feareth God, though he may say, I want riches, I want health, I am without this or that; that can say, he is without Christ, and justification, and the Covenant of Grace.  
2. There is a limited Good, that which in its self is good, but doth not make good those that have it, yea it may be turned to evil. As wine is good, but give it to the feavourish man, you hurt him. And thus it is with all the temporal good things of the world; they do not make the possessors good, yea they may be turned to sin, and increase thy corruption. And then, it's no wonder if God out of his love to thee, with hold these things from thee. If they were as necessary and as good, as Christ is, and Heaven is, thou wert sure to have them, Rome 8.32. If he hath given us Christ, How shall he with him, but give us all things else? Now this very particular should rebuke all the winds and waves of fears and discontent within thee. Art thou repining and carnally muttering, thou hast not this, thou hast not that? Oh look! Hast thou godliness? Hast thou the fear of God in thy heart, than thou hast all things, because there is nothing that is good for thee that God keeps from thee? Do not thou blame God, but thy own corruptions; if thou wantest such temporal mercies; say rather, God seeth I should make them a poison to my soul, I should grow drunk with this sweet wine.  
Secondly, A godly man may be said to have all things, Because he hath a right and a claim to the Covenant of Grace, wherein is a deed of Gift of all things both spiritual and temporal. The Covenant of Grace lieth in this, That God will be our God, giving remission of sin, healing of our corruption, and blessing us with all temporal blessings. This God made with Abraham, and so with all believers, Therefore Godliness is said, to have the promise of this life, and the life to come, 1 Tim. 4.8. All heavenly and earthly things are by promise made to the godly, only heavenly things absolutely, earthly things conditionally, and with subordination and exception. So then, it is with thee, as some man, who hath all his estate lying in Bonds and Covenants, though for the present he cannot command such a sum of money, yet he is rich in Bonds. Thus the godly man hath sure Bonds and Promises, even of Gods own making, who cannot lie or deceive; and therefore he may be as much supported, as if he had the things themselves. Hence ariseth that life of faith Habakkuk and godly men have in their great extremities and necessities.  
Thirdly, All things are the godly man's, Because he hath God for his God, who hath all things. Qui habet habentem omnia, habet omnia; He that hath the Sun hath the light of all the stars: He that hath the Ocean, hath all the streams: Deus meus & omnia, as he said. Hence our happiness is said to be in this, if we have the Lord for our God. David in all his exigencies, supported himself with this, That God was his portion and his inheritance. Now he is such a portion, that there is nothing else good beside; have him, and ye have all. Though a child hath not money and raiment at his command, yet because he hath a rich father, who can procure all these things, therefore he may be well said to have them all. Thou shalt not want, as long as God hath it: If God have it, thou shalt have it; and what can be more desired?  
Fourthly, A godly man may be said to have all things, Because godliness worketh such an holy contentation and satisfaction of spirit, that in what estate he is, he is as well pleased as if he had all things, as if he had the whole world. Therefore it's called Godliness with content, 1 Tim. 6 6 viz. which worketh and causeth contentment, it is the proper effect and fruit of it. Thus Paul, I have learned to be content in all conditions: I have all things, I want nothing, Phil. 4 11, 12 That which pride and presumption putteth some upon to say, they wanted nothing, for which God severely reproveth them; here true grace puts the godly upon: Here is a godly Dives, that may say, Soul, take thy spiritual ease, for thou hast not many, but all good things laid up for thee. Thus all things are theirs, because through contentation they have all things.  
Fifthly, All things are the godly man's, Because they were made finaliter for him. They are all for his spiritual use. If you regard the Offices and Ordinances in the Church, they are all for the Church, either to begin, increase or consummate grace, If you look upon the whole Creation, there is no creature therein, but the godly thereby do, or aught to glorify God, and to draw nearer thereby unto him. If every thing thou lookest upon, thou hearest, thou treadest upon, doth not make thee more godly; thou losest the good use for which they were made: Every gift is given to profit withal, 1 Cor. 12.7. And every creature was also made to profit withal. At the first we see the whole world, with all things therein, were made for man, which made the Psalmist spend an whole Psalm, in the admiration of God's goodness and bounty, What is man, that thou art thus mindful of him? Psal. 8.4. yet that was chiefly, because the stars in Heaven, and the creatures on earth were made for him. But with what praises may the mouths and hearts of God's people be filled with, in that not only the things of the world; but that all the Offices and Ordinances of the Church are made for them. But this excellent point will be more improved in the particular enumeration.  

Why God made all things for the godly.  Let us now consider, Why God should make all heavenly and earthly things for the godly. And  
First, We need not wonder at it, if we consider, That Christ himself took our nature upon him, and did undergo that shameful death, and those terrible conflicts with God's wrath for his Church, he gave himself for his Church. So that Christ being theirs, no wonder if all things else be theirs. If ever God would have denied any thing, would have withheld any thing, it would have been his only Son, in whom he was so well-pleased: But this he parts with for his Church: Yet we cannot say, Christ is ours, as Paul, and Cephas, and other things; therefore he addeth, We are Ghrists, and not Christ ours, because though Christ was given for us, yet it was as a Mediator to work our peace, that so thereby he might be exalted, and might have the pre-eminence in all things. So that the Church is for Christ, not Christ for the Church.  
Secondly, Because all things in the world are ordered by his providence only; but the whole work of God about his children, is the effect of his Predestination. Now Predestination is an act of his more immediate love, than Providence is; and the Providence of God is subservient to his Predestination. Therefore is God's care and government over all things, that he may attain the ends of his Predestination. Insomuch that there had been no Creation at first, no world at all, nor would there still be any sustentation, or conservation of it, were it not for the Church's sake.  
Use 1. Of Exhortation to the godly, to live by faith on such principles. What generous noble and heavenly dispositions would these thoughts breed. Scito te Deum esse, said one, thinking the soul to be a beam of that Divine Essence; but thou mayest truly say, God hath made thee heir of all things. It's not the Devil, but God that doth now show thee the glory of the world, and the Church, and saith, All these things are thine. Consider then, whether they be thine, by that spiritual end they are intended for. Do all creatures, all conditions, all events make thee more godly? Do they work such divine effects upon thy soul? Oh do not thou be thy own adversary herein!  
Use 2. Of Terror to wicked men; for it followeth by way of contraries, Nothing is yours, viz. for your spiritual good: The Ministry God gives, is not for you: The mercies you have, they are not for your souls health. Oh the depth of thy unspeakable misery! whether life, or death, all things help thee forward to hell.  
Having asserted a comfortable and rich Doctrine out of these words for the godly: we proceed to make some Objections or doubts about it, which will be as file to the iron; or like the Winepress to the Grapes, to pr●sse out the sweet Wine therein. And indeed, this truth seemeth Obnoxious to many Exceptions; as in Religion there are many Doctrinal points which do amaze humane reason, such as that of the Trinity, the Incarnation of Christ, the Resurrection of the body, so there are also many Practical Positions which seem contrary to all reason and experience; of which this in my Text is one, All things are the godly man's. It seemeth to be an Idea, or mere fiction and expression, if we consult with what befalls the godly.  
Come we therefore to Answer some of the Objections. And  
First, The doubt may be, 
Object.  How are all things the godly man's for his use and spiritual edification, when many times we see the godly man gets no go●d by these? The Corinthians, who had Paul and Apollo, and all those eminent Teachers for their use, yet by their Divisions, and carnal Emulations, they made no spiritual improvement of them. How many Sermons and Sabbaths do even the godly let go, that there never appeareth any footstep of them▪ as if they had never been? And then as for their mercies and their afflictions, how many times do these draw out their corruptions; and they seem to be the worse for them?  
To Answer this,  
First, We must distinguish between God's intention in giving these, 
Answ.  and the godly man's actual improvement of them to that end. When the Apostle saith, All things are yours, his meaning is, on God's part: His love is so great, that for the godly only, all things in Heaven and Earth were created. If so be therefore, at any time these things turn to thy hurt, blame thyself. The Physician will tell the Patient sometimes, All these Potions, and all these Cordials, they are yours; you are to take them; you may expect much good and ease by them: But if the Patient be wilful, and disorder himself, it is his fault, not the Physicians, that they do hurt. So that the meaning is, all things in their creation and Institution were for the godly man's good. Therefore  
Secondly, The godly man, through his weakness and sinfulness, not walking up to God's order, may make that an hindrance which God intended a furtherance. A godly man may receive the Word and Ordinances sometimes in vain. Sometimes afflictions may, for the present, make him more froward and passionate, and mercies more presumptions and confident; as the Examples of David and others show. So that our folly and corruptions, mingle bitter things with Gods sweet, and then we complain this Text is not true. The foolishness of a man perverteth his way, and his heart fretteth against the Lord, Prov. 19.3. When we do not our duty, we think God doth not fulfil his Promise: Our ways are unequal, and then we think Gods are not equal. So that you must understand this Promise, All things are yours, in a well ordered use of the means, as all other Promises are. It's said, The Spirit will lead you in all truth, Joh. 16.13. God's Word is promised to be accompanied with the fullness of the Lords blessing to those that are his; But how? If we order and prepare ourselves: If we do not put in some bar and obstructions. For sin, that withholdeth good things from us, that separates between God and us, as also between these Promises and us.  
Thirdly, Though the godly may for a while make these things against their end, and not for it, yet this will not be always. Nay, God will so order it, that this decay of theirs, or this disorder, shall likewise be turned to their good. As those, who through mistake, may swallow down some strong Physic, though for the present, they may be deadly sick; and worse than ever they were, yet afterwards, it may be, they are the better for such violent helps.  
Fourthly, When we say all things are the godly man's, you must take them in their Collective cooperation; as Rom. 8. All things work together. This particular, or that particular, may throw thee down, may make thee worse; but than God bringeth about some other things that help altogether for thy good. As they say of Egypt, All the venomous Herbs grow there, and also all the Antidotes are to be had there. Where there is a Malady, there is also a Remedy. And truly, thus God's dispensations are with his Children. This or that particular may hinder thee, this or that may prejudice thee, but God hath appointed other things to correct these. There is a benign influence with the malignant, (as it were,) and both tempered together, advance speedily towards Heaven.  

Object.  The second doubt is this: If all things are for the godly, and only theirs exclusively to the wicked, than this may seem to justify all the wickedness and impiety of ungodly men? Why should they be blamed, if they get no good by the Ordinances, if they profit not under the Ministry, for God did not intend them for their good? and so if they abuse the creatures to all manner of wickedness, they can do no otherwise: They had them for this end, to accomplish sin thereby. If every thing works to their damnation, this may make them sin the more desparately? But  

Answ.  First, Divines have a good distinction about Gods Will. There is a will of Complacency or Approbation; and there is his will of Efficiency, what he will bring about, and none shall hinder.  
Now it's the will of God's approbation, that all things should be improved by the wicked for their good. It's his approving and commanding will, that every Sermon should be received by Faith; that every mercy be improved fruitfully. The goodness of God doth invite such to Repentance. The afflictions and scourges God brings on them, are to humble them, and make them to repent of their sins.  
But if we regard the will of Efficiency, so these things are the savour of death to them that perish. The Apostle saith this plainly, The Word was the savour of life to such as are saved, and the savour of death to such as perish, 2 Cor. 2.15.  
That their is such a will of God, will appear by that instance to Pharaoh, God inflicted strange and miraculous judgements upon him; it was his approving and commanding will, that by those Pharaoh should be humbled, and repent, and let the people go. For this end, Moses and Aaron are sent to exhort him to this duty. Yet if we respect Gods will of Efficiency, we see he told Moses, that Pharaoh's heart was hardened, and he would not let them go; and his heart grew harder by these wonders. So then, Gods will of Approbation and Command, is, That even the wicked, should make all things theirs, though Gods will of Efficiency doth not bring it about.  
Secondly, If th●se things are poison to the wicked, and snares to them, they may still blame themselves; for it's the corruption of their natures, not any violence God offereth them, that makes them turn every thing to their own destruction. Thy perdition is of thyself, O Israel, Hos. 13 9 So that every wicked man, having a corrupted nature, and this wickedness strengthened through actual impieties, no wonder if every thing promote his damnation: But still it's of himself. As you see poisonous creatures, Serpents and Toads, they turn every thing they eat to poison, because of their venomous constitution: So it is here; wicked men turn all good things into ill. Vnumquodque recipitur, ad mo●um recipientes, Put the sweetest liquor into a noisome vessel, it will have an ill tincture. Paul showeth this evidently, The Law that was for life, he found for death, Rom. 7. The Law was good and spiritual, yet it stirred up all sin in him, because he was carnal. It's that within thee, which defileth all without thee. Wicked men sin as wilfully, and as industriously attend to pervert all things to their damnation, as if there were no contracted necessity upon them to offend against God in all things.  
The third Doubt is, If all things be the Godlies', Why then are they so uncomfortable, 
Doubt.  so dejected, complaining of wants, as if nothing were theirs? If this be true, we would think, no godly man should ever be in a plunge; he may take up this Text, and it would be an antidote against all fears and cares. It can be no night with him, as long as this Sun shineth.  
Answ. It's true, it should be so, but we are weak in faith, 
Answ.  we do not live upon Scripture-principles and privileges, but sensible; and then we stagger and reel up and down. While we are clothed with the Sun, and have the Moon under our feet, we walk in light and comfort. David, when his faith is lively, than God is his shepherd, he shall want nothing; and he will lay him down and sleep, because God taketh care for him. But let him come from this Mountain of faith, and look on the waters of afflictions below, his head goeth round, and he knoweth not where he is. Now a twofold faith is necessary to bear up the head and heart, the one, Firmly assenting to the truth of the things: The other, Fiducially applying them to ourselves. If we have not the first faith, we look upon such things as mere good words, as bare expressions: Even as if a man should think he had such a Country, because he had the Map of it. Oh this divine historical faith, strongly persuading ourselves these things are God's truth; they cannot be a lie, they cannot deceive us, would greatly establish us. And then, Fiducial application is the hand that takes these things, making them to be ours. So that if you ask, How all present and future things, life and death are ours? It's by faith only. A quiet resting and reposing of the soul upon God's promise, puts us into the possession of all these things.  
Secondly, As they want faith, So an heavenly prudence and skill how to improve them spiritually. Though all things be for their good, yet they must have wisdom to know how to use all things. Therefore Paul, who said, He had all things, saith, He was instructed in it, as in a mystery, Phil. 4.11, Prescribe the best medicines in the world, if men have not judgement rightly to order them, they can never get good. What is a fountain sealed up, or a Book that cannot be read, though it hath never such admirable matter? Thus are all things, though never so useful, if thou hast not Christian wisdom. There is no condition, affliction or event, but thou mayest say, if I had heavenly wisdom, I might make excellent use of it.  

Object.  The last Doubt is, How are all things the Godly man's, seeing for the most part they are most wanting, they are in the greatest necessities? Had not Dives all things, when Lazarus had not not so much as crumbs? Doth not this Doctrine give a mock-comfort, as those in Jam. 2.16. who bid, some be clothed and warmed, but gave nothing?  

Answ.  Answ. 1. This place doth not so much speak of the possession of all things, as the spiritual serviceableness of them. Those things which they have no possession of, may yet serve for their souls good. He doth not so much mean what they have, as what tends to their good.  
2. If the godly have not all things they would, that want is good for them The want of any outward mercy may sometimes be better than the having of them. To lose blood, when there is too much fullness, is healthful. So then, complain not, saying, I have not this, or that good thing; the not having it is good.  
3. Thou hast what is best for thee, and that according to the wise Gods ordering. Let this silence thee always. These afflictions, these exercises, these wants are the best: The wise great God of Heaven doth dispense them, and they come from his hand.  
4. Thou hast better things, than any earthly thing thou wantest; thou hast Christ, thou hast a title to Heaven and eternal glory.  
Use of Reproof to the Godly, that walk in dejections and discouragements, always complaining, they are many times cast down and disquieted. Be ashamed of such a childish, weak disposition; think of this Text, carry it about thee▪ in thy heart, in thy mind, in thy affections: Say, I will not disgrace the promise, nor dishonour the goodness of God any more by these troublesome complaints. You see David called himself a fool, and a beast for such things, Psal. 73.22.  
But than secondly, Here is duty as well as privilege. Pray for spiritual wisdom, how to make every thing thine in a godly manner: Get that excellent art of profiting by every thing. Be not as the foolish Cock, that knew not what to do with a pearl. How do you esteem an herb or a receipt of some special use? I tell thee, Every thing is precious, thy time, thy health, the creatures; thou mayest turn all things into gold.   

Verse 22. Whether Paul, or Apollo, or Cephas.  
FRom the General, the Apostle in this Verse descends to a particular enumeration of the several things that are for the use of the godly man; He giveth us an Inventory of the Church's goods. And first, he beginneth with the Officers, and their Gifts, and labours, Whether Paul, etc. He instanceth in the chiefest and highest, If Paul, and such as were Apostles immediately called and placed in the highest Offices, were not for themselves, but for the Church, then much less meaner and lower persons; whether Paul that plants, or Apollo that waters, or Cephas, that is Peter. Here you see he is placed after Paul, and from hence is plainly inferred, That Peter had not such an universal and absolute dominion over the Church, as the Papists dream of, but all for the Church, not the Church for them.  
Observe, That all Offices and Gifts, howsoever diversified, 
Observe. All Offices are for the Church  are for the Churches of God.  
The Church's edification is the end of their Institution. When God made the world, he made it for himself. The world is for God, not God for the world. But when Christ ascended on high, and set Officers in the Church, he made them for believers, not believers for them. Thus before verse 5. What is Paul and Apollo? but Ministers by whom ye believe. And so 2 Cor. 4.5. We preach not ourselves, but Jesus Christ, and ourselves your servants for Jesus sake. So that all the offices, all the ministerial power and abilities that are, be wholly for the Churches spiritual advantage. Even as the nurse of some great Emperor's child, all the dainty fare, and good provision she hath, is only to cause milk, that may be good nourishment for the child. Hence are they compared to light and salt, which have their property for other things, and not themselves.  
Now let us consider, 
In what sense the Ministers are not servants to the Church, against Brownists.  

1. In what sense this is not true, that all Officers are the servants of the Church.  
2. How it is true.    
And first, When we say, Officers, and all their abilities, are for the Church, The meaning is not, as if they had their power and office from the Church, or from believers, so as that they should preach, and baptise, and dispense all Ordinances in the Church's name; as the Brownists do earnestly contend, making all power and dominion to be in the number of the Church. This is not so; for the Officers and their power is of Christ. 1 Cor 2.28. God hath set in his Church. Ephes. 4.11. Christ gave some Pastors, some Teachers. Acts 20.28. Over which the holy Ghost hath made you Overseers. Hence they are called, The Ministers of Christ, and the stewards of God. By all which places its clear, That the Officers of the Church have their power and authority from God and Christ, that they do all not in the Church's name, but Christ's name. They are not the Church's stewards, nor the Church's Ambassadors, but Christ's. Indeed by the Church's election or designation, such a man is received to be their Pastor or Shepherd, but the Church doth not give him his Office; but Christ or such Officers, that Christ hath appointed to do it. So that they are both the Church's servants, and Christ's servants. The Church's servants, because the end of their office is to benefit the Church. Christ's servants, because they come in his Name, and have their Commission and Authority from him.  
Secondly, In that they are wholly the Churches, the Apostle doth not confound or make void that order appointed in the Church between Officers, and those they have a care over. He doth not nullify the relation they are in of Shepherds, Guides, Overseers, and such as rule over them, and watch for their souls good. Nor doth he take away that command of honour, reverence, love and respect; yea that submission and obedience unto them, as other places do require. There are those that would bring an Anarchy and confusion in the Church, making no difference between Shepherd and Sheep, Guides and Overseers, and those who are to submit to them: but the Scripture is very clear for this distinction, and God is not the God of confusion, but of order: Is the whole body an eye, or the whole body an head? saith the Apostle, 1 Cor. 12.17. This would make the body of Christ a deformed monster, 
In what sense they are the Churches  and worse than any humane society.  
But when he saith, All these Officers are yours, it implieth these things:  
First, That the aim of all those who enter in any Church office, and all the while they are in, should not be principally their own advantage, or earthly accommodations, but the edification of the Church, the glory of Christ, and the good of people's souls. This is very difficult, when he saith, Paul and Apollo are yours; he thereby teacheth all us Ministers, what should be the chiefest aim of our souls, to feed, not to shear the sheep. Thus Peter is instructed, Lovest thou me? Lovest thou me? then feed my sheep, feed my lambs, John 21.16. Not but that Christ taketh care for their maintenance, and they are lawfully to look to that, but it ought not to be the principal, He that desireth (1 Tim. 3.1.) the office of a Bishopric, desireth a good work. It's a work and labour for the good of others. So that this teacheth us, what sincere and public intentions ought to be in us? What tender and compassionate bowels we ought to have to the flock committed to our charge.  
Secondly, It implieth, That all our preaching, and the whole labour of our Ministry must not be for ostentation, or self-advancement, but in the most profitable and advantageous way we can, to better men's souls. 1 Cor. 12.7. Every one hath his gift to profit with all. The Apostle rejects all such Questions as do not profit, 2 Tim. 2.14. So that all our care should be in our preaching, in our study, so to handle the Word, that we may most benefit our people; that our words may fall like the rain or dew upon the tender herb, as Moses saith, Deut. 32.2. that the meanest may be edified. The Apostles arguments against speaking in unknown tongues, 1 Cor. 14. do fully reach to this, Ministers may affect such obscure, unprofitable, and impertinent matter▪ as that the people may no more be bettered, then if all things were done in Latin. The Apostle had rather speak five words to edification, than five hundred other ways. Insomuch that a powerful, profitable way of preaching is a great gift of God, a special blessing unto a people: And though some Ministers partake of it, more than others, yet all are to bend themselves for the people's profit. Si non vis intelligi, cur vis legi, said he, we may add, cur vis audiri; we see the nurse's care is to make the child's meat most conveniently eatable, and fit for nourishment; and Ministers that do otherwise, are such unkind fathers, that our Saviour speaketh of, as not possible, when the children ask bread, they give them a stone; when they ask fish, they give them a serpent.  
Thirdly, In that all things are the Churches, is implied, That no Officers have an absolute dominion over their people's faith, neither may lord it over them according to their lusts and ambitions, but to do all things for their souls good. Paul, though an Apostle, would not assume such dominion, 2 Cor. 1.24. Not that we have dominion over your faith. And 1 Pet. 5.3. forbids all lordship over God's inheritance. They are God's inheritance, they are his field that they are to dress and till, not for themselves, but their Master's use. The Pope of Rome with his Abettors, do infinitely transgress in this particular, who, though he style himself Servus servorum, the servant of servants, is yet the Lord of Lords; whatsoever they give us to eat, we must swallow without choosing. All our Sacrifices must be without eyes; the more ignorance in our faith, the more devotion. No, all the power and authority of Church-officers, is not Magisterial, but Ministerial; we must come with, Thus saith the Lord, As it is written; That which we have received, that we are to deliver; and when they keep to this, then, He that heareth them, heareth Christ; and, He that despiseth them, despiseth Christ. No man may add to, or detract from the last will of a man, much less God's Testament, which is to be the rule to the Church, while she is in this world.  
Fourthly, In that all Officers are the Churches, there is implied, That not only finis operantis, but operis also, not only the end of all Ministers, but the end of the offices and gifts themselves, are for the Churches good. God when he set Pastors and Teachers, he gave them for the perfecting of the Saints, and completing their graces, and bringing them to a full stature in Christ, Eph. 4.11, 12, 13.  
Now it's good to consider, the manifold ends, 
The end for which they are the Churches.  why God hath given such offices and gifts to his Church. And  
First, It's to multiply and gather in more to the Church, even the whole number of the elect. Thus they are called fishers of men, Mat. 4.19. they cast in the spiritual net of the Gospel, and out of the bitter waters of the world, they take up many for God's Kingdom. Many thousands were taken at the beginning of the Gospel. Thus they are also called Fathers, because by the Word they beget many to eternal life. So then, the Officers of the Church are yours, to bring you home to God, of Wolf's to make you Lambs, of Beasts to make you Saints. Oh consider, whether the Ministry hath ever been yours in this sense, or no! Hath it removed those mountains, those high Towers of sin that exalt themselves against Christ? Hath it reform thee of thy lusts, of thy beastliness: Oh may you not say in a contrary sense to Paul, You have ten thousand Instructers, yet no Fathers; you have had many preachers, but no father; none hath begot thee anew to a spiritual and heavenly life.  
Secondly, It's to convince and reprove, to trouble and disquiet the soul for sin, and thus they are yours, though wretched man had rather be without them. Paul was very sharp and severe against the errors and vices of believers. All Ministers are commanded, To reprove and rebuke with all authority, Tit. 2.15. To lift up their voices like a trumpet, and to tell Israel of their transgressions. This is for your advantage more than all false and daubing delusions. You see God himself would not spare Aaron or Moses, though never any talked to God face to face, as he did, yet God reproved him for his rashness, Because he did not sanctify him before the people, and therefore would not let him enter into the Land of Canaan. Oh it's a good sign, when you can receive a sharp reproof, and rebuking Sermons as yours, as profitable to you, desiring not to be spared!  
Thirdly, They are yours for quickening and increasing of grace. To bring us to a full stature, as you heard the Apostle calleth it. Desire the sincere milk of the Word, that you may grow thereby, 1 Pet. 2.2. There is watering as well as planting. Paul reproveth these Corinthians as carnal, that he could not speak to them as spiritual. And Heb. 6. he speaketh terribly to those that are still in their first principles, and are not carried on to further perfection. Consider then, here is the Ministry, and all the gifts and Sermons you have enjoyed for your benefit and profit: Is your understanding more enlightened, your hearts more tender, your lives more reform? Is your knowledge bettered, your graces more quickened, and your whole conversation more fervent and zealous?  
Fourthly, They are for consolation and comfort unto the tender and broken hearted for sins. Hence they are the Ministers of the Gospel, and they bring the glad tidings of peace. We are sent to comfort and give rest to those that are loaden with sin. Oh that we could meet with a people that need this balm of the Gospel, that want this oil of God's grace in their wounds! There are thousands of people, to whom we must not, we dare not dispense the comforts of the Gospel; we cannot say, these glad tidings are to be published to you.  
Lastly, Not only their gifts and office, but all events whatsoever do befall them. Their honour, or disgrace; their life, or their death; their esteem, or their persecution, is for the Churches good. 2 Cor. 5.13. Whether we be besides ourselves, or sober, it is for you, saith Paul. And in another place he makes one end of all his sufferings to be for the Church's sake, Col. 1.24. If the Ministers of the Gospel run through good report, or bad report, life or death, it's for the Churches good. And therefore chrysostom understands that life and death after mentioned of the Ministers: so that you are not only to learn by their Sermons, but by all their mercies, or by all their sufferings; not only their tongues, but all things else should teach you.  
Use of Exhortation. Take heed that through thy unbelief, and other sins, the Ministry, and all the abilities and gifts thereof be not against thee. Paul said, He was the savour of death to some, (2 Cor. 2.15.) that perish. Oh tremble, that this Ministry, this preaching should be for the good of others, but not to thee! They can say, these are ours for conversion, quickening and consolation; but I stand like a dead tree under all the rain, sending forth no fruit at all. You would think it an heavy curse, to have your bread not yours to nourish you; your clothes not yours to warm you; but this is more terrible, the Word preached is not thine to convert thee, or reform thee. What? Shall God out of his great love provide these mercies for thee, and thou go away with no advantage at all? He is your Minister, and that is your Sermon, which is made yours in your life and obedience: otherwise he is yours to accuse and condemn you at the last day.  
Use 2. Of Instruction. How precious and dear the salvation of men's souls is, that God hath appointed all things in the world, and in the Church for this end: All the creatures of God would teach thee this: All the Ministers and Ordinances are for this end: All thy mercies, thy afflictions, thy health, thy sickness is for this: Why then dost thou no more consider of it, and lay it to heart?  
Or the world, all is yours.  
We proceed to the second enumeration of those Goods the Apostle giveth an Inventory of, and that is a very large and comprehensive one, the world, with all things therein. The Devil once thought to tempt Christ, by promising him, All the glory of the world; but here we see a gift made indeed of the whole world to every believer.  
First, All the things of the Church are given. Then, All the things of the world. This is to have the fatness of heaven and earth together.  
The word world, as for the nature of it is wide, so for the significations thereof it is also very large. Sometimes we read it in the plural number, Heb. 1.2. Heb. 11.3. Christ is said to make the worlds, not as if that fancy of some were true, That there are many worlds, but it supposeth the world in all the successive generations of it. Now the world is sometimes used for the mere Fabric of this universe, with all things therein, Heb. 4.3. Since the foundation of the world; sometimes it's used only for the Elect and godly; as when it's said, John 12.47. I come not to judge the world, but save it. And John 6.33. he is said To give life to the world; but this sense is very much questioned, yet the Orthodox propugn it.  
Lastly, The world is used for the wicked inhabitants thereof. Thus John 15. the world is said to hate the Disciples of Christ. And 1 John 5.19. the whole world is said to lie in darkness: And well may the world be put for wicked men, because they are far the greater part; and therefore the world is used in opposition to the Church, 1 Cor. 5.10. because believers are called out of the world.  
If you ask, In what sense world is taken here?  
I answer principally in the first, for the fabric of the world, and all the contents therein; the Cabinet, and all the treasure in it; this is a godly man's, not in a political civil sense, but a spiritual sanctified way; And thus he that hath not where to lay his head, or set the sole of his feet, may yet be said to have the whole world, as it was with Christ, and Abraham. Observe,  
That the whole world with all things therein is for the spiritual advantage of a Godly man. 
Observe.   
He may say of the whole Universe, All this is mine, for the advantage of my soul, one way or other. We have a pregnant place for this, Rome 4.13. where you have a promise of being heir of the world; and to whom is this made? To Abraham and his seed; What seed? vers. 12 Those that walk in the steps of the faith of Abraham. So that you see, the inheritance of the world i● made to Abraham, and to all believers; which is not true of the civil possession of it, but of the sanctified use of it. It's true, Interpreters do much dispute▪ in what sense Abraham, and so all believers can be said to be heirs of the world? But certainly this Text is a good exposition of it.  
Come we therefore to show in how many particulars we may say, 
In what sense the world is said to be a godly man's.  the whole world is a godly man's, it's for his use. And  
First, It's the godly man's School or Academy, it is his study or library. The Heavens and all things therein are so many books, whereby he admireth the wisdom of God, Rom. 1. If the very Heathens might make this use of the world, How much rather the godly, who from Gods making of the world, do gather many excellent and solid supports? As you may observe, David never encourageth himself more about God's support of the Church, than from this Argument, That he made Heaven and Earth: He that did so great a thing, what may he not do? Psal. 19.1. The Heavens declare the glory of God, viz objectively, as an excellent book declareth the glory of the Author; but as he who would understand the excellent sense of a book, must peruse it, and understand it: So he that would make a true use of the world, for the exalting of God's wisdom and power, must diligently meditate on it. This is that, which one man saith, the world is a godly man's mentaliter in his mind, because by that he takes the occasion to admire God, and to be affected in all love and fear. This is the right consideration of the Heavens, not to prognostic future contingencies, which God reserveth as a property to himself, but thereby to advance the wisdom and power of God: Thus every herb, every creature is a tongue; yea the whole world is but one great tongue, proclaiming aloud, that there is a God. Let then the world be thy study, all the creatures so many books: Do ye look on a watch, or some curious needle work, and admire the workmanship; and shall ye not much more the world, as God's work? Arianus Epictetus speaketh well to this, though an Heathen, condemning the negligence of men herein, How many go far (saith he) to see the workmanship of Phidias, and judge themselves unhappy, if they die before they have seen that sight; and shall not we much rather admire this world, that is made by God?  
Secondly, The world is a godly man's, Because every thing therein is given him for his necessary use. Though he hath not every thing, yet he hath as much as is needful to him, Rom. 8. If he hath given us Christ, how shall he not with him give us all things else? If you take a man into your house, and bid him call for what he will, he may command every thing in the house, though he doth not call for all things, but what is for his use, that is, as if he had all. And thus the whole world is for a godly man: What wealth, what honours, what health is necessary and needful, he is sure to have. He that dwelleth by the Ocean, he hath all the water in the Sea for his use, though it's not necessary he should make use of it all. He that hath the use of any thing, hath the thing. Again, if a man have never so many things, and do not use them, he hath them not. As the great rich men of the world, Habent ne fruantur, non ut fruantur, The having of them keeps them from enjoying of them, as he said, In opem me copia fecit, and they are not theirs for use, because they are theirs in possession.  
Thirdly, The world is a godly man's, as his shop, and place of service. It's that wherein he works and labours for God. It's the great shop for mankind to do that work God hath appointed them. It's the great vineyard, in which God hath set every man to work. This is the via, the other is patria. This world is for doing, the world to come for receiving. And our Saviour spoke many Parables to this purpose, that he giveth all talents, he be ru●●eth every man with several opportunities, and they must improve them; they must be merchants in making the best for God. And we are the more to attend to this, because we have but a day, the night cometh, and none can work, Oh that this were considered by us! The world is a working place for Heaven; all that is to be done must be done here; when thou art taken out of this world, all thy work is done for Heaven: Then thou art to receive a reward. Take heed either of spe●●ing thy talon upon sin, and in the service of Satan, or hiding it in a napkin, to do nothing with it. We see what toil and labour men take for the things of this world, But labour for the meat (saith our Saviour) which perisheth not, John 6.27. There are eternal riches and treasures. Oh that our hearts were more upon these things! One thing is necessary; they choose the better part, who neglect all things to enjoy God.  
Fourthly, The world is a godly man's Inn or lodging place. It's a provision God makes for a season, till they are ripe for Heaven. Thus the godly are often compared to pilgrims and strangers; and Abraham, Heb. 11. with the Patriarches, though they had the promise of the world, yet they were as pilgrims, and declared it by all they did, That they sought for a City of Gods own making, which abideth for ever. So that the whole world is but a withdrawing room for the godly. They are as travellers in an Inn, who are not inordinately affected with the good things there, neither will they spend all they have there, but still look to their homes. And truly this showeth the excellent frame of godly men, though they are in the world, yet not of the world, John 17. As we see the vapours, though they arise out of the earth, yet they ascend and follow the motions of the Heavens. Thus it is here, though the godly are in the world, yet their affections, desires and motions of heart are according to heavenly directions. The wicked are in the world, as their proper place, their centre; they would never go out of it; but the godly seek for another Country.  
Fifthly, The godly have the world as the Stage or Artillary-yard, a place of Exercise, wherein all their graces are to be drawn out, by the opposition therein. Even as Paul, 2 Cor. 12. said, There was given him a thorn in the flesh; and it's given to the godly to suffer, How is that? Because these exercises and oppositions they are to discover and draw out the godliness and power of believers. As some among the Romans were put to many fights and exercises to prove their valour. Thus the godly is in the world, as a soldier in the camp, or in the battle. Our Saviour John 15.18. tells his Disciples of the hatred and opposition, they shall meet with in the world, if they were such as the world would have, the world would love them; but because they do not conform to their ways, therefore they are persecuted and driven up and down. Look upon the world, as a place of Exercise, do not think to find it otherwise than an Egypt to thee. It will therefore be thy wisdom, to get the rich spoils of it, as from an enemy. To be quickened to the height of all thy graces, by how much more the combat and conflict thou hast, is exceeding great. The greatness of the tempest will discover the great art of the Pilot.  
Sixthly, The world is a godly man's, Because all things therein are sanctified, and made clean to his use. When Adam tell, we lost our dominion; and being ourselves unclean, every thing becometh unclean to us, Tit. 1.15. To the pure all things are pure, but to the unbelieving all things are defiled You see then, that to wicked men nothing is pure, though they have great estates, great honours, yet nothing is clean to them: Though they have a civil right to such things, yet wanting the sanctified use of them, every thing becomes defiled to them. So that every thing they touch is pitch, every thing they eat is poison; there is a spiritual leprosy upon them, Because without faith it's impossible to please God. Oh, if there were no other sense then this, that all things to the godly are sanctified and clean in their use, this were admirable! Having faith, thou art reconciled to God, and so thy eating, thy drinking, thy buying, thy selling, all thy actions are accepted of. Thus you see, how the world is a godly man's.  
The Objection than is, Why have the godly the least possession of it, 
Object.  if they have the sanctified use of it? Doth not David complain, That wicked men have the fatness of the earth? Did not Christ tell those who proffered their service, That the Foxes had holes, and the Birds nests, but the Son of man hath not where to lay his head? Matth. 8.20 And can the Disciple be above his Master? Doth not Paul tell us of his hunger, nakedness, and all kind of straits? How are these promises any thing but golden delusions?  
To answer this, you must know, That even those wicked men, 
Answ.  who are said to have the world at their will, yet they have not the world indeed, they have it not as the godly men, The little that the righteous hath, is better than great treasures of the wicked, Psal. 37.16. For,  
First, Whatsoever the wicked man hath, he hath it in▪ wrath; it cometh from God's anger. God is angry with the wicked all the day long. And Heb. 11. Without faith it's impossible to please God. Those that are heirs of the world, have it by walking in the faith of Abraham. Think you, Dives that fared so deliciously every day▪ had all his wealth in a mercy? No, it was for his punishment, it was for his eternal torment. They call such things the blessing of God, and so indeed in themselves they are; but to wicked men they are curses. For, as the godly man's afflictions come from God's love, Whom he loveth, he chasteneth▪ Heb. 12. so wicked men's mercies come from God's anger. Had God loved thee, thou hadst had (it may be) more afflictions, more wants and exercises.  
Secondly, Wicked men have not the world, Because they are overcome by it; the world hath them rather. Therefore they are called (as you heard) the world, as if their very souls, as well as bodies, were made of the dust of the earth; whereas the godly have the world, as if they had it not; they have God, and the world too; they have Heaven and Earth too; they do not pr●● the worse; their duties are not the more thin and distracted. As Abraham and David, these were rich and great men in the world, yet if you read David's Psalms, you will find his heart set on God above all these things.  
Thirdly, Wicked men have not the world, Because they do not own and acknowledge God as the giver of all; neither do they live to him, but the things of the world are instruments to draw out their lusts, to make them the more wicked. They take the good creatures of God, and abu●e them to wickedness: Therefore Rome 8. The whole creation is said to groan under them, as being weary of them: The very Air, the very Earth is weary of them; yea, the timber in the house, and the stones of the wall do witness against them; they are by the things of the world made more wicked.  
Lastly, They have not the world, Because they have not an holy contentation of mind. They are not quiet, or satisfied in their condition; they have no true peace, notwithstanding all their abundance; and the reason is, because they have not pardon of sin, and enjoyment of God's favour with these; and they are only blessed who are so, Matth 5. Blessed are the meek, for they shall inherit the earth. You see the whole earth is promised to a meek, humble, contented spirit, whereas a wicked man is compared to the Sea, that is always foaming, and never lieth still.  
The Use is twofold, 1. Of Comfort and Exhortation to the godly Comfort in what distress and straight soever thou art in; Say not, I have not this, I want this, I am poor and miserable, for thou hast Heaven and Earth, only set faith on work. This is the hand to receive those treasures; This faith is not a fancy, it's not a foolish imagination, but a real investing of thee with all things. But it's of Exhortation also, to have the world for thy spiritual use. Take heed of the wickedness of it, We have not received the spirit of the world, 2 Corin. 4. Oh it's an excellent thing, not to have the spirit of the world, but of God  
Use 2. Of Instruction; To show the power and miserable estate of the richest and greatest men in the world, that want godliness; none is so poor, so miserable as they. Thou sayest, this is thine, and that is thine: Alas, because Christ and the Promise are not thine, nothing is indeed thine: If they be thine, they are thy poison, thy destruction, thy damnation; and thus they are thine.  
(Or Life.)  
We proceed to the third thing in order, and that is, the several Conditions or Estates we are in; Life is yours, and Death is yours.  
chrysostom, and Grotius after him, limit this to the life and death of the Ministers in the Church: If they live enjoying their liberties, and outward comforts, it's for you: If they die, if they lose their liberties and lives, it's for the Church's sake. As Paul said, He was willing to be a Sacrifice offered up for the Philippians faith, Phil. 2.17.  
This is indeed a truth; but as the world is a general, so there is no reason, but that we should take Life and Death in as General a sense. And indeed this limited one, may well come under the first enumeration, Paul, and Apollo, all are yours.  
At this time, we shall treat of Life. The Scripture speaks of a threefold Life: 

1. Animal, which is in beasts.  
2. Humane, belonging to men as rational. And  
3. Supernatural, or an heavenly life, which only deserveth the name of it.   The other being but shadows and dying lives.  
Now we shall especially speak of this humane life, being perfected with that supernatural life. Observe,  
That Godly men do only live, or, 
Observe. Godly men only live.  The Godly only do make a spiritual use of their life.  
Life is only theirs, 1 Pet. 3.10. He that loveth life, and would see good days, let him refrain his tongue from evil, let him eschew evil and do good. Here you see the only way to live, and to have good days, is to avoid all evil, and embrace all good. Hence Christ, John 6. calls himself, The bread of life, and he giveth the water of life; none liveth, till they be united to him.  
We shall insist on these things: 

1. That only godly men live.  
2. That wicked men, though in the midst of all their jollity, yet the Scripture doth not account of them, as living persons. And    
First, The godly man only liveth, Because he is united to God and Christ the fountain of life. David doth often style God, The fountain of life, Psal. 36.9. And in his favour there is life. And in the New Testament, especially by John, Christ is made the Author of all life. He is therefore compared to the Head, and to the Vine. If the members or branches be separated from these, they die and wither presently, as John 15. This is so frequent an assertion, that we need not dilate on it. If not a member of Christ, there is no life in thee. Aut es in membris, aut in humoribus, said Austin. Thou art either among the members or the humours of the body of the Church. Gal. 3.20. Paul said, He no longer lived, but Christ in him; and the life he lived was by faith in the Son of God. What did not Paul eat and drink, and enjoy the common Air, as we do? Yes, this he doth not call his life; Oh they live, who no longer live, but Christ in them! Thy sense, thy carnal reason, thy corrupt affections, thy worldly inclinations, these no longer live, but Christ in thee, and his graces.  
Secondly, Only the godly man liveth, Because he hath a spiritual and a new life added to his animal life. For as the soul is the life of the body; so grace is the life of the soul. Hence our Saviour calls all wicked men dead men. Let the dead bury the dead, Matth. 8.22. That is a strange expression, but very true. No dead corpse is more destitute of life and apprehension, than their souls are of any heavenly motions, any spiritual hungrings or thirstings. All the merry and jolly men in the world, they are dead men, if living in their sins. Therefore among the Pythagoreans, who kept strict Discipline amongst themselves; if any of their company did commit any gross sin, they did cast him out of their company, and provided a coffin for him; intimating hereby, they looked upon him as a dead man. This heavenly, spiritual life, whereby a man doth all things by supernatural and holy principles, to holy and godly ends, deserveth the name of life. Hence Ephes. 4.18. it's called, The life of God; either because of the conformity and likeness of it to God's life; or because God is the Author and worker of this life in his children. Tell us not then, that such a man liveth richly and happily, having a great Estate, a glorious Seat, large Revenues; he liveth that liveth this spiritual life; and without it, as the Apostle saith of those wanton widows, They are dead while alive, 1 Tim. 5.6. Oh now, thou wouldst weep over thy husband, thy child, if they were corporally dead, why dost thou not much more for their spiritual death? We read of the Egyptians, what an outcry they made for the death of one in every family? But how many families are there, that have none but dead persons in them? Alas, thou must needs be dead, for thou seest not with thy eyes the beauty of spiritual things: Thou hearest not with thy ears the lively word of God, neither canst thou walk with thy feet in the way to Heaven.  
Thirdly, The godly man only liveth, Because he only hath the true blessedness and comfort of this life. He only hath true joy and peace of conscience; and this not only the Scripture calls life, viz. a prosperous, happy estate, as when they said, Live, o King, but the Heathens also, Vivamus mî amica; vixit, dum vixit bene; & vita non est vivere, sed valere. There are some men who live this life; and yet Job saith, they long for death: Their life is a burden and a torment to them; when it's day, they wish it were night; and when it's night, they wish it were day. This God threatens as a curse to every one, that shall not keep the Law. Now the godly man, he only liveth, so as to have true joy, real happiness, because his sins are pardoned; God is only his portion and delight, At thy right hand are pleasures for evermore, said D●vid, Psal. 16.11. And although the godly may sometimes through their own sin, or for their exercise be deprived of this joyful and blessed life, yet that is for their good; as Lazarus' death was, that his Sister's faith, and God's glory may be the more magnified. And besides, as Christ's body, so their souls shall not always be kept under the cords of this death. This is therefore by accident. The promise to godliness is joy and gladness of heart; They are called upon to do it, they are commanded to it. Lay this then down for a sure Rule, That thou dost not live, thou hast not a prosperous, joyful and happy heart, till thus sanctified.  
Fourthly, The godly only live, or life is theirs, Because they only know how to improve the days of their life for God They make the right u●e of their life and time here, which is to provide for eternity, to glorify God, and save their souls. When Paul could say, I have fought a good fight, I have finished my course, 2 Tim. 4 7. This was an argument he lived Our Saviour spoke many Parables, to show, how we should improve our Talents, and be always gaining, till our Master come; whereas if thou spendest thy time on thy losts and pleasures of sin; if thou art idle and negligent, thou hast not lived. Idleness is the burial of a man alive. We do not account our time of sleep so properly part of our life, because we do nothing then. And this is a full proof, that only godly men live, because they only make honey, while the Summer shines; they only husband their time, while its day, calling upon God; They only accomplish that work and errand for which God sent them into the world. Remember this, he liveth that is active for God in his generation, that moveth continually for the good of his soul. Let it not be said of thee, as Seneca of one, who kept close in his house, Hic situs est Bascia, as if he were buried there.  
Fifthly, Life is only the godly man's, Because he hath an interest, in eternal life. John 5.24. He hath passed from death unto life. He shall never die that liveth this life. Now (alas) this temporary, natural life, doth not deserve the name of a life. The very Heathens thought so; and the Scripture calls it but a shadow, not a substance. What are a few evil days here, and full of misery? Shall we judge it a life? No surely, eternal life deserveth only that name, where there is no fear of a change, where no power or violence can overcome, where mortality is swallowed up in immortality. This is the life that the Scripture inviteth all unto. Did Dives live, though he boasted good things were stored up for him? No, This night, thou fool, thy soul shall be taken away. Wilt thou call this a life, to have a few pleasures of sin for a season, and then to go into eternal torments. Do not the damned in hell wish, they had never been born, that this natural life had never been bestowed upon them? Do not thou then matter this moment, but set thy heart upon eternity. Is not this life a vapour, a bubble, but the life to come that must make me happy? When God promised several outward mercies to Abraham, O (saith Abraham) that Ishmael might live before thee! All these outward things are nothing, if he live not this spiritual and eternal life.  
Sixthly, The godly man only liveth, Because he taketh his life from God, and referreth it to his glory. Whether we live, we live to the Lord, said Paul, Rom. 14.8. They receive their life thankfully from God, and they live to his glory. Now we say, he hath a thing, that knoweth how to make the right use of it; and thus, because the godly know how to receive their life from God, and to return it again to him. Therefore it is that they have life; yea they have it, because they can readily part with it, at God's Command, I die daily, said Paul, 1 Cor. 15.31. And this is our Saviour's sure Rule, Luke 17.23. He that will lose his life shall save it, and he that will save it shall lose it. You see the way to have life, is to part from it; he hath it, that hath it not; as the Martyrs, who as willingly laid down their lives, as we our garments.  
Seventhly, The righteous only live, Because they mortify and subdue those sins that kill our bodies, that take away our lives. Wrath and quarrelling that depriveth a man of the peace of his life; now he refraineth his tongue, he is of a meek spirit; whereas anger is like a fire burning in the bowels; and so grief is a waster of the very bones; Worldly sorrow worketh death, 2 Cor. 7. the godly therefore take heed of it, as that which murders the body. So inordinate and worldly cares; we see how such do even devour men; they have so many thorns in their flesh; and what life do such live? Impatience is a sudden Devil possessing a man's soul, In patience possess your souls, Luke 21.19. A man doth not possess himself, he is not master over his own spirit that is passionate and furious: So that men in such sins, they live but as those that have been thrown to wild beasts or serpents to be devoured by them.  
Lastly, The godly man only liveth, Because even in the last breathe of this life, his hopes and comforts do most remain. The righteous hath hope in his death, Prov. 14.32. And this hope is called, A lively hope▪ yea the godly die not at all, because all live to God; their very dead bodies, if you regard the Covenant of Grace, and God's power are alive, Luke 20 38. At that moment, when all a wicked man's hope perisheth, his life faileth him, his comforts, his friends, all forsake him; then are the godly to lift up their heads, for their redemption draweth nigh. Though they were dead they shall live. Dives had the good things of this life, but doth he not lose all with his soul at his death? Lazarus may say, Soul, take thy ease, when dying; which Dives could not. But  
In the second place, How can it be said, that the wicked do not live, 
In what respects it is true, that the wicked do not live.  when they are said to have their portion chiefly in this life? And David by many Psalms informeth us, they do not only vivere, but valere, not only live, but flourish, Their eyes stick out with fatness, yet they do not live, because  
1. They are dead in their sins: And hereby their faith, their Religion, their Christianity is all dead, as you heard.  
2. They do not live, Because they are in a condemned estate, they are appointed to wrath. As Adam is said to die in the day he did eat of the forbidden fruit; and as the Scripture calls some the sons of death, or dead men, because appointed thereunto. Oh this should enter deep into thy heart! As long as thou livest in thy sins, thou art a dead man, a damned man, as the malefactor condemned to die is a dead man, though he live a day or two before execution.  
3. They do not live, Because all their time is lost, so all the time of a man's unregeneracy is no life. All those days were lost, those duties lost, all that time lost.  
4. They make every thing an instrument of death. Their health, their wealth, their honours are all deadly herbs in the pot; their tongue speaks the words of death; their hands work the works of death.  
Use of Instruction to the Godly, so live, that your life may appear to be yours, not the Devils, not sins, that thou dost not live to the world; Let thy mouth be a Well of life; Be thou a tree of life, Prov. 11.20. as Solomon speaks of the righteous. Do not thou only live, but cause others to live Let thy life put life in others, as one candle lightens another, one candle kindleth another.  
Use 2. Of Terror to wicked men. You live not, you rejoice not, you have no true mirth or gladness. False joy is real misery. A man that hath an estate of brass for gold is not rich; thou art a dead man as yet, even condemned to Hell, every day the sentence may be executed on thee; and it's plain, thou art dead, because thou feelest not, thou complainest not under this heavy burden.  
(Or Death) all things are yours.  
We are upon the third part of the Apostles Enumeration, and that is the different conditions which are in the world, expressed under those two titles, Life and death Not only life is yours, but death also. And in this later lieth the greater wonder. For how Death, which was inflicted at first as a curse and punishment for sin, and is the period of all outward comforts in this life, should be for our advantage, is hard to imagine; and then, that two contraries should meet in the same issue, both life and death produce the like effects, makes it still the greater paradox. But the more unlikely and impossible it is to humane reason, the easier it is to a divine faith.  
In the Scripture, Death admits of several senses,  
1 Sometimes it's taken for the spiritual death of the soul in sin. Thus men are often said to be dead; and well may this want of grace be called Death, because such a man is like Lazarus buried, and even putrified in the grave of sin. There is no sense, no motion; there is nothing but loathsomeness; they are putrifying carcases, and not living men, though never so externally glorious in the world.  
2. There is an eternal Death often mentioned in the Scripture, as the reward of every sin, who though they live, yet it is a dying life.  
3. There is the natural Death, viz. the dissolution of those two dear friends the soul and the body.  
Lastly, Death is put for any great extremity and misery; in which sense God is said to raise the dead, 2 Cor. 1. And the Israelites captivity is expressed under the similitude pf dead men, dead bones, and their restauration is a resurrection, or living again, Ezek 37.1.  
In these two later considerations we may take it, as death comprehends all outward afflictions and miseries, as also the separation of soul from body. Observe,  

Observe. The generation of death.  That even Death, which in itself is so terrible, yet is for a godly man's advantage.  
It's his mercy, it's his gain, as well as life is. He may call it his death in a comfortable sense, as well as he may call any mercy his.  
To open this, consider,  
First, That God created man at first after his own Image, in righteousness and true holiness, and thereby he was immortal. Not as God, who is absolutely immortal, and therefore said, Only to have immortality, 1 Tim. 6.16. Now as the Angels, who are immortal from their intrinsical constitution, having no corruptible principles, only God can annihilate them; but he was made immortal conditionally; had he continued in that state of integrity, he had not been capable of death, as appeareth by the commination, In the day thou eatest thereof thou shalt die, Gen. 2.16. And the Apostle Rom. 5. concludeth, That by sin death reigned over the world; where by death is not only meant actual death, but potential also, or a state of mortality. Now the original of death, or how it came into the world, was not known by the Heathens; They called it a tribute, that all must pay to nature; but why men should die, and how it came about at first, that they were ignorant of.  
Secondly, Upon Adam 's fall, In quo uno omnes peccarunt, whose sin was the sin of all mankind, as Rome 5. Death was inflicted as a punishment upon all. So that if we consider death in the abstracted nature of it, it is a curse, a punishment, and so can be no more for good, than hell and damnation can be. Insomuch that to the wicked man, death and hell, are both alike, they are of the same nature. He can take no more comfort from one then from the other; when death is approaching, then also is hell and everlasting torments: This is decreed immutably for every man once to die. It was a vain boast of Paracelsus to think, That if he had had the ordering of himself from his birth, he could have preserved his life always. These are mad delusions: Where sin is, there death followeth; and it would be an excellent Antidote against sin, to consider what followeth it; When th●u entertainest any sin, thou biddest death also come in at the door; as pleasant and as delightful as it is, yet it brings death.  
Thirdly, Though death be in itself thus a curse, and cometh as a punishment to wicked men, yet unto the godly it is of a clean contrary nature. The guilt and curse of it is taken away. It's no more the execution of that dreadful sentence, Thou shalt die, but the chastisement of a loving Father; because God loveth his children, therefore they die; death is made like Jacob's Chariot, as the old man rejoiced when he saw that, because it would carry him to see Joseph, whom he so much longed for. Thus doth death to the godly man: It's the glad messenger that comes to carry him to his Father, to eternal glory. It's true, the godly man dieth as well as the wicked, he hath the same diseases, the same pains; but the Nature of them is far different; one is a curse to the wicked, a beginning of hell and torments. The other is, a mercy to the godly, and a passage to eternal glory. Even as the afflictions which befall the godly, they come from God's love, Whom I love I chasten, Heb. 12. Thus it is also with death itself.  
Lastly, The ground why death is thus altered to the godly man, why he should thus differ from the wicked men, is wholly from Christ and his death, as appeareth 1 Cor. 15.54. O death, where is thy sting! Death is swallowed up. You would think the grave swalloweth up the godly man, but his body swalloweth up the grave. The sting of death is sin; if that be taken away, the Snake cannot hurt, now the guilt of sin is removed by Christ. Do not then think it impossible that ever such a terrible thing as death should be made lovely, and the thoughts of it sweet and comfortable: Yes, by Christ, all the terror is done away. As death had no power over him, so neither shall it have over the godly.  
These things premised, 
In how many particulars death is a godly man's.  Let us consider in how many particulars death is a godly man's; it's for his benefit and comfort. And  
First, In this respect, Because by death he gaineth, he is invested with greater glory, joy and happiness than this world can afford. All the while a godly man liveth in this world, he is a loser, he is kept from his best treasures, he is not enjoying his best blessings, which will be vouchsafed to him. This the Apostle you have admirably expressing, Phil. 1.23. Paul is there in a great strait, he knoweth not how to be content to live, he can hardly satisfy himself to be kept from Christ so long; To die is gain (saith the Apostle) and to depart and to be with Christ is far better. Paul is willing to live for the Churches good, but yet that is not so good to him, as to die. Oh, if a godly man could raise up his heart to such faith, as Paul had, he would even think this world an Egypt, this life a prison, it's to my loss to be here, I might have better company, better glory, better joy, every thing transcendently better! Indeed we read of Elisha and Jonah desiring death from impatiency, because of the vexations upon them, but that was sinful. But to long for, and hasten the coming of Christ, to be above the love of life, and all outward comforts above the fear of death, because of the heavenly affections the soul is transported with to Christ, this is admirable Oh then, that we were not such worms, but like Larks could rise out of the earth, and soar up into Heaven with holy joy, and delight of spirit, than death would be as a gain to us, and life as a loss! Yet this is not so to be understood, as if death in itself were to be desired, or to be prayed for, for in itself it is a natural evil, and so is only to be submitted to patiently, not desired; but the consequent of it, viz. eternal glory, this is to be prayed for, as the Apostle doth fully express it, 2 Cor. 5.4. We would gladly be clothed with immortality, yet to put off this mortal body is grievous; as little children cry for their new garments, and yet cry while they are putting them on.  
Secondly, Death is a godly man's, Because it putteth a period to all those miseries and troubles he was here exercised with. It's the haven, after all the toss he had in this world. If we had hope only in this life (saith Paul, 1 Cor. 15.) we were of all men most miserable; therefore death is that which makes them happy. Alas, were it not for death, their reproaches would be eternal, their persecutions would be everlasting: Insomuch that death must be as welcome to them, as the divisions of the waters of Jordan were to the Israelites, to come out of Egypt. Mat. 24. Lift up your he●d, for your redemption draweth nigh. And Christ's coming, not only at the Day of Judgement, but at the particular death of every godly man, is the coming of the Bridegroom; Then all tears are washed from their eyes: Their happiness doth not begin, till death arrests them. Now in this world, for the most part, the godly have the bitter things thereof. Dives had the good things of this life, when Lazarus had the bitter. Besides, the hatred and opposition in the world, They groan under the guilt of sin, under the power of sin. Now death puts a stop, not only to worldly troubles, but all spiritual diseases. This flux of blood will run no more; they shall have no more pride, no more unbelief, no more doubting about the pardon of sin; in a moment their souls will be made like a paradise, like the upper region, no clouds, no fears at all.  
Thirdly, Death is theirs, Because it's the finishing of all their work and service, and by that they come for their wages. How doth the labouring man long for the end of the day, or the week, that he may come to receive his wages? Thus is death, God putteth all his children on work▪ he giveth them all talents, and he takes them not away, till they have done their work, for which he appointed them. Thus Moses Gods servant dieth. Thus David served in his generation. Thus Paul finished his course. When they have done all their work, than they die to receive their wages. And this certainly is very comfortable to all the children of God, especially Ministers, that God will give them their liberties and lives, till they have done their work. No man can stop God's way and power, no more than they can hinder the Sun in running its race. Why should death then be grievous to thee, when God hath no more for thee to do here, when thou canst be no more useful to promote his glory?  
Fourthly, Death is the godly man's, Because the meditation and thoughts of it are sanctified to him. He liveth as one that expecteth it daily. And although every one knoweth he must die, yet we cannot have the sanctified knowledge of it without God's grace. Teach me to number my days (saith the Psalmist, Psal. 90.) that we may apply our hearts to wisdom. And Paul, I die daily. Thus the Scripture bids us not put confidence in future things, what we will do, or whither we will go, because our life is a vapour, Jam 4 13. Oh it's great proficiency in Christianity to live as a mortal dying man! Alas, such an one will provide for eternity, not account any thing in this world can make him truly happy, his heart is weaned from all worldly comforts and delights. Thus that there is such a thing as death, it is a great argument to the godly man, to live with all heavenly and holy affections.  
Fifthly, Death is the godly man's, Because he only knoweth how to d●e well: as we told you, Life was his, Because he only could tell how to live: So death is his, because he only knoweth how to die. Simeon saith, Luk● 2.29. Now Lord let thy servant depart in peace, when he had taken Christ in his arms, and seen his salvation. Thus they only by faith lay hold on Christ; they only have oil to their lamps; they only are prepared to give up their accounts. Oh it's an art of arts to die well! Few are so prepared and disposed, that at what hour soever the Master shall come, he shall find them doing his will. It's true, many wicked men are not afraid to die, they flatter themselves, and can bid death welcome; but it is their ignorance, their boldness makes them thus: they know not what it is do die, upon what terms to appear before God, and therefore do suddenly drop into hell.  
Sixthly, The godly man hath death as an advantage, if you respect the time and season of his death. His death is not only mercy, but the time of his death is mercy. The term of every man's life is appointed by God, To him belong the issues of death, Psal. 68.20. Now God in great wisdom and mercy hath determined the time of thy death. And although we cannot always see how it is a mercy to die at such and such a time, yet it is so. The righteous is gathered from the evil to come, Isa. 57.1. as jewels, when the house is on fire, as cattle are driven into a refuge before the storm beginneth. Hezekiah must not live to see all that public ruin, which was coming on Israel. Thus though they die in their younger years, it's a mercy. Hence the death of righteous men is accounted a sad prognostique of future calamities.  
Lastly, Even the violent death of Martyrdom, which cometh by the cruel and bloody oppression of implacable enemies, that is theirs. It's a mercy, a gain, and honour. The Apostles rejoiced, that they were accounted worthy to lose what they had for Christ's sake. To you it's given not only to believe, but to suffer, Phil. 1, 19 If any man suffer as a Christian, blessed is he, for the spirit of glory shall rest upon him, 1 Pet. 4.14 It's the greatest honour that can be put upon thee: Though it be matter of scorn and reproach with the world, yet God and the holy Angels approve such. As Christ is said to be exalted, and glorified by dying; so it is with his children.  
Use of unspeakable Consolation to the godly in their temptations and fears about death. Oh that is terrible to thee, thou knowest not what to do! But why so? If thou art one of the members of Christ, who by faith art ingraffed in him; this should be matter of joy: Then, and never till then, dost thou begin to be happy; then thy bridegroom cometh to meet thee; then the gates of Heaven are set open to give thee glorious entertainment; if yet these things do not raise thee, it's because thou art not heavenly, thou dost not by faith live on Scripture arguments.  
Use 2. Of Terror to wicked men, who must die, and yet to die is only loss to them. They lose their wealth, their friends, their greatness, all the mirth they had, and then beginneth thy eternal woe. Oh the very name of death and mortality should strike terror into thee; for this is the beginning of hell, it putteth an end to all the comforts of this life.  
Or things present, or things to come.  
We are now come to the last Enumeration of those several things, which belong to the Church's treasure; and that is, all kind of events, distributed according to their time, either things present, or future.  
By present things, some understand those gifts in the Church, which were extraordinary of healing, and such like cures; and by future things, the gift of revelation concerning things to come. But this is too much restrained.  
We rather take the largest sense, and by present things understand all those events which for the present do befall us: And by future, whatsoever may in time come upon us.  
So that this Text is a sovereign cordial to the godly; whatsoever falls out, they are sure to be gainers by. Nothing comes amiss; they are in a sure Ark, while others float on the waters. Observe,  

Observe.  That whatsoever falls out for the present to a godly man, it is for his good.  
Every day is in travel, and brings forth some new thing or other. Now as often as there is any new event, so often is there a new mercy. Our Saviour, Matth. 6.34. saith, Sufficient to the day, is the evil thereof; implying thereby, that every day hath a womb (as it were) and it brings forth some affliction, some evil or other; and it is sufficient to the day, we need not trouble ourselves aforehand, Qui dolet antequam necesse est, dolet plusquam necesse est, yet the evil of the day, is the good of the day to the believer. A godly man may say, he never had an ill day since his regeneration. As we read of a devout man, who being wished a good day, he said, He never had an ill one in all his life: And being asked, How that could be? He answered, Every morning he laboured to conform his will to Gods will, that what pleased God, should please him; and by this means every day was a good day to him.  
Now the things which fall out may be divided into two contrary heads; and you shall find both of them meeting in this, they bring good to the godly man. And 

1. There are happy and prosperous events. Or,  
2. Adverse and afflicting ones. And    
For the first, What ever mercies, or good things come about, they are the godly-mans', in these respects:  
First, They are for his necessary use and supply. They come as so many gifts immediately given by God for thy necessities. And when I say use; I mean a sanctified use. All the food, raiment and wealth he hath, are sanctified in their use to him; and this the Scripture speaks of, as a property to the godly only. Wicked men may abound in wealth, honours, greatness; but they are a curse to them, they have them not from God, as intending good to them thereby: But as the Rule is, Corpora impura, quantò plus nutrias▪ impuriora reddis. The more you nourish unwholesome bodies, the better food they have, the more doth their disease increase. So these worldly mercies draw out the lusts of wicked men the more. Take notice of these two Texts, Tit. 1.15. and 1 Tim. 4.5. There we may see a curse is upon every creature; It's unclean to a wicked man; though he hath a civil right to his estate and comforts, yet he can make no sanctified use of them, for their own persons are not pure and sanctified, and so nothing belonging to them is pure. Seeing therefore there is a curse by Adam's fall upon every creature; Thy food, thy raiment, thy goods, thy estate, they nee●●anctification by the Word and prayer: Therefore the godly only have the sanctified use of them, because they are humble in prayer for the cleansing of them. But how atheistical are the men of the world? They labour to have this state, and that state, still more and more, not at all enquiring, whether this come sanctified to them, or not. Doth not health, wealth, and all outward mercies come with the curse upon them they had at first? The Devils, Have not they a life? Are not they preserved in their being? Yet this is no mercy to them And thus it is with all wicked men. We see what Paul saith, Rom. 11.9. Let their table be made a snare and a trap, and a stumbling block. It's a terrible place. A man's table, his dainties, his greatest pleasure, may be made a snare to thee. Wouldst thou receive the richest goods that are brought into thy house, if the plague or infection were on them? Couldst thou endure to have one at thy table to lay a snare to catch thee in thy words, to bring thee in temporal danger? And art not thou afraid thy house, thy estate, thy wealth, may be made by God a snare to thee? But how happy are the godly, that how great soever the outward mercies are, yet they are pure and sanctified to them? The danger is taken off by Christ's death.  
Secondly, These prosperous things are not only in a sanctified way to the godly, but God al●o requireth, that with joy and gladness we should make use of them for his glory. It's lawful for them to eat and drink, and enjoy the good mercies they h●ve with a cheerful, joyful spirit. I speak not of carnal and sinful joy, which quickly ends in terror and trembling, and is like the crackling of thorns, that make a blaze, but immediately go out. No, but of a well-ordered gladness, and joy in the good things God bestoweth on them. For God doth not call his people to a worldly dejected sorrow, which worketh death, but to a godly sorrow, which causeth great joy, and serenity of spirit. Insomuch that Scripture speaks of it, as a provoking sin, if we do not serve the Lord with joy and and gladness of spirit, when he bestoweth these outward mercies upon us. Deut. 28 47. Many terrible curses are there threatened to Israel, Because they did not serve God with joyfulness and gladness of heart for the abundance of all things. If therefore God giveth thee plenty of outward things, and thou dost not serve him with joyfulness and thankfulness of heart, it is a provoking sin. God doth not only love a cheerful giver, but a cheerful receiver also of his mercies. So then, when prosperous things befall thee, thou mayest with great joy of heart make use of them.  
Thirdly, These prosperous things are not only sanctified to them, but they are also made sanctifying of them. God giveth them those good things of the body, to make their souls better. Abraham had many outward mercies, but these also were helpful to his graces: he was rich in faith, as well as in cattle and great substance. Thus, Godliness hath the promise of this life, and the life to come, 1 Tim. 4.8. To have the good things of the world, and not the gracious things of the Gospel, and the glorious things of Heaven, is to have a cistern, but to be without the fountain; to have a star, but to want the Sun. Art thou drawn near to God, more improved in holiness, by all the merciful things thou hast? Then art thou beloved of God. God hath chosen the poor of this world, rich in faith, Jam. 5. And, The poor receive the Gospel. Be afraid lest wealth and greatness make thee reject the Gospel. When thy outward mercies are sanctified, than art thou happy.  
Fourthly, These prosperous present things are theirs, Because they know how to make the present use of them for God's glory. As life was theirs, and death theirs, because they only could live well and die well; so present riches, present death, present comforts are theirs, because they know how to make the present improvement of them. The Scripture still presseth, While we have opportunity to do good, to lay hold on it, and while it is called to day, 2 Heb. 3.15. Do good with thy present wealth, improve thy present strength, thy present health; for who knoweth how long thou mayest enjoy it? especially of all present things, the present time is a godly man's. Redeem the time, Ephes. 5.16. And now is the acceptable time, 2 Cor. 6.2. This is a great part of wisdom, to make the present time ours, even now to turn to God, now to reform and amend. One Heathen complained, that his friends were fures temporis, the thiefs of his time; they stole that precious jewel away from him by their visits. Oh take heed, that no lusts, no pleasures, no enticements and worldly delights steal away thy present time; it is all thou hast, and it's but a moment, yet on this moment depends eternity. Well therefore is it for the godly, who knoweth how to make the best improvement of all prices put into his hand. A Christian is not called to ease, but labour, to a spiritual merchandise, to make profit of every thing. And thus it should be with every godly man; there is nothing befalls thee, no good comes to thee, but thou shouldst bethink thyself, how can this be improved for God? How may I make heavenly advantages of these things? Thus be like the Bee sucking honey out of every herb.  
Fifthly, Present good things are a godly man's, Because they are accompanied with the love and favour of God, which is infinitely more than the good things themselves. Non tam donis quam à Deo datis. That all these good things are the effects of God's favour and gracious reconciliation through Christ, this makes them ours in an eminent manner. When God gave Abraham such large worldly revenues, and withal said, He himself would be his great reward, Gen. 15.1. This was the fullness of happiness. And so you may see David accounting it, when he esteemeth more of God's favour, the light of his countenance, and justification of his person, more than all his victory and success which he had. To have these good things and Christ also; to have these mercies, and the light of God's countenance, is to have the fullness of earth and Heaven also. And this is the reason, why a little that a righteous man hath, is better than great treasures of the wicked, because he hath God's favour, and his love with it. A good conscience is a continual feast. Now no man hath a good conscience, but he who is reconciled with God through Christ, and doth enjoy the pardon of his sins, which is evidenced by his repentance, and forsaking of them; but no wicked man is thus; he may have a stupefied conscience, not a good conscience, he may be at ease, not be tormented and disquieted within, but yet have no solid joy.  
Lastly, These prosperous events are theirs, Because God giveth contentation of spirit. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22. Many men have these outward mercies, but then many thorns grow up with them. There is so much gall in their honey, that all the sweetness is gone. This contentation is also accompanied with a faithful dependence and steadfast trusting in God for present provision. Hence we are directed to pray for our daily bread, which implieth a present provision fit for us in every state.  
We come now to the second sort of present events, and those are tribulations and afflictions. There are none of these present troubles upon thee, though grievous and burdensome, but it is for thy good. Though the Apostle saith, No affliction for the present seemeth joyous but grievous, Heb. 12.11. Yet truly for the very present, though not to thy sense, yet to thy judgement it ought to be joyous. Hence Jam. 1. we are commanded To count it all joy, when we fall into divers temptations. Now they may well be called ours:  
First, Because they come from God's gracious love to us. That same love which is the fountain of all thy earthly comforts, is also the cause of all thy earthly afflictions. It's the same hand that doth struck thee and strike thee. What a comfortable passage is that Heb. 12.6. Whom I love I chasten? and if ye were without chastisement, ye were bastards, and no children? David also affirmeth, Ps. 119.15. Out of very faithfulness thou hast afflicted me. So that in this dead Lion thou mayest find honey: Even out of this Rock may come refreshing waters. What a stay should this be to thee? Why art thou dejected? Why dost thou cry out, that none is like thee? Thy trouble, thy blackness, thy tribulations are for thy advantage, as much as all the mercies thou ever enjoyedst. Go to the fountain from whence they came, and that is nothing but precious love.  
Secondly, They are thine for the blessed and heavenly effects they work on the godly, so that they could not be so well without them. Now of many excellent effects, Consider, 

1. They are to humble us for sin, to make us feel how bitter it is to go out of God's way. And is not this lesson of great consequence? Mich. 7.9. I will bear the indignation of the Lord, because I have sinned against him. And I opened not my mouth, because thou Lord didst it, Psal 39.9. So that the bitterness of sin makes it terrible and grievous to them. Now they cry out, What have I to do with sin any more? What profit have I of such sins that now do so wound me?  
2. Another end is, To make us more vigilant for the future, to preserve us against future temptations. We have been burnt already, the rod of the Almighty hath been already on our backs, and can we entertain such stinging vipers again? Oh they remember the wounds, the desolation and darkness of soul they were plunged in!    
Thirdly, These afflictions are ours, Because they are exercises to draw out our graces, our faith, our patience, our heavenly mindedness, and thereby our crown of glory is greater. Thus the Apostle saith, These light and momentany afflictions work an eternal weight of glory, 2 Cor. 4.17. And afflictions are called The precious trial of our faith, 1 Pet. 1.7. As gold to the fire, as winnowing to the corn, as washing and rinsing to the foul clothes, the same are tribulations to a godly man. These are the file to get off all their rust. These are the waters of Noah to raise the Ark up higher to Heaven. Thus you see the bitterest event every day is thy good and happiness, thou art blessed full, and blessed empty, blessed laughing, and blessed mourning, blessed having all things, and blessed having nothing.  
Use of Terror to wicked men. They are in such a state, that whatsoever befalls them, makes them more sinful, and so more miserable. Thy good things, thy evil things, they all tend to make thee more evil. It's like drink to the Dropsy. It's like oil to the flames, if God give thee plenty and abundance of these things. Oh then, judge not yourselves happy by having these things, but by the sanctified use of them! Every night thou mayest make up thy accounts, and say, my soul is the worse for this, and that to day. Wicked men will not believe that all things are thus a snare to them, but the event will show it.  
Use 2, Of Comfort, and again of comfort to the godly. Whatsoever is come upon thee, though never so sudden, never so great and terrifying, this is from love, and with love.  
Or things to come, all are yours.  
We now come to the last particular in the last Enumeration, [Or things to come.]  
By things to come] Some we told you understood, the Revelations and Prophecies that were about things to happen in after ages. But we are to take it as largely as the words bear. Now the things to come are of two sorts:  
First, What is to come in this life. For no man knoweth what may befall him ere he dieth, or at death: which made the Heathen say, that knew not this Text, Ante obitum nemo foelix, etc. Or else they may be future things in the world to come. For God doth keep the best wine till the last. The godly have but clusters of grapes here, they come into the Land of Canaan itself hereafter.  
Now of both these future things we are to speak; and for the things that are to come in this life, they are of two sorts: Either 

1. Merciful and good things. Or,  
2. Grievous and sad things. For God can quickly turn a fair day into thunder and tempest. Job felt a sudden alteration upon himself, which was from the richest in the East, to become the poorest in a moment.    
Now both these kinds are the godly man's mercy. No evil that is truly so, can befall him.  
But I shall not pursue these particulars, for that will coincide with the former matter. I shall therefore treat of it in a more general way. Observe,  

Observe.  That all things which are to come, or may fall out hereafter, are a godly man's mercy and advantage.  
This Doctrine speaketh the height of happiness and comfort to the godly; for there is no greater temptation we are subject unto, then to be tormented about what may fall out hereafter. Though for the present it be never so well, yet we forethink our possible miseries, as David, One day I shall fall by the hand of Saul, 1 Sam. 27.1. So that many times needless troubles about what is to come, takes away the enjoyment of the present mercies we have. But here we see the Text giving such a cordial to the godly, that he may go and take his rest, wholly relying upon the Lord; for come what can come, or will come, nothing can come amiss, it will be a mercy, an advantage to him.  
Now that this Doctrine is true, I may prove à posteriori, from such signs and effects, that do evidently demonstrate, the people of God are quietly to sit down with this conclusion. Though the Lord only knoweth, what will come upon me, yet I know it will be only for my good. For  
First, It appeareth by this, The Scripture commands the godly to avoid all distrustful and distracting cares about what will be; that he should quietly compose himself, committing all to his heavenly Father, who knoweth all he hath need of. So that as little children are cheerful and play, never troubling themselves, how they shall subsist, and what if such miseries arise? Thus ought the godly, Matth. 6.34. Take no thought for to morrow, for the morrow shall take thought for the things of itself, (q.d.) God will then provide, when other conditions, other exercises come. Do not thou distract thyself, God will then upon any new trial, or exercise, come in upon thee to help and deliver. See here then the blessed estate of a godly man, he is commanded to shut out all distrustful cares for the future; he is to cast his burden upon the Lord, whatsoever shall befall, it will be well with him.  
Secondly, They are to persuade themselves, that nothing shall fall out, that can separate from God's love. And what a support is this? Rom. 8. Paul there is triumphing, and that not for himself, but for all the people of God, who are justified; What shall separate us from the love of God in Christ? Shall things present, shall things to come? vers. 38. Is not this to bring the people of God up into the Mount of transfiguration? Whatsoever shall befall thee before thou diest, yet nothing shall separate between God's love and thee. Though it should come about, that no friend love thee, none in the world will own thee, yet God will own thee. Certainly, this may rejoice the heart of the godly, if any thing hereafter might divide between God and thee, might deprive thee of God, and part thee from him; then thou mightest tremble and quake, fearing the worst is not past; but when all is thus provided aforehand; that thou art sure to be in God's love, be thy estate never so disconsolate, this may keep up thy heart.  
Thirdly, The godly concerning all future things, may thus also conclude, That there is no evil, no temptation that shall fall upon them, but he will give strength to bear, and give a way to escape. You have a Text more precious than the gold of Ophir to this purpose, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able; but with the temptation will make a way to escape. Doth not this Text speak to the heart of some godly people? Oh they lie under sad temptations, heavy exercises are upon them, such as the world knoweth not, and they are afraid; these will overwhelm them, they shall never get out, it will undo them! But what saith the Text? God will not suffer you to be tempted above measure, and he will make a way to escape. See then thy fears, thy unbelief makes thee go contrary to the Text. Thou sayest, thou shalt never be able to bear it, God saith, I will lay no more upon thee, than thou art able. Fear saith, I shall never escape this, never overcome this; Faith saith, he will make a way to escape. Now whether wilt thou believe God, or thy own fearful heart? Oh then, let the godly that are tempted, and lie in deep waters, that are like Ionas swallowed up in the whales belly, take this Text, and hide it in their heart, so they will not fear what will be to come!  
Fourthly, For things to come, they have this promise, That in all outward things, God will never leave them, nor forsake them. Thus things to come are theirs, for they have this promise. And Heb. 13.5. the Apostle urgeth this against covetousness, and to be content with what they have, God will never leave thee, nor forsake thee. Now this temptation many times troubleth (at least) some godly persons; they are afraid, they, or their posterity may be brought to wants; they fear poverty may come upon them as an armed man; especially they know not, what they shall do in old age, if God should let them live, till they should lose their sight, or their limbs, or their parts, what should become of them? To live a burden to themselves or others. Aristotle hath a wicked Position, That all decrepit old men should be thrown down a steep hill headlong, and be killed, as being a burden to a Commonwealth. Old people are many times a burden to wicked young people. Therefore God commands us, Not to despise our mother when she is old, Prov. 23.22. Now we shall see David himself tempted about his old age, Psal. 71.19. When I am old and grey headed, forsake me not. Thus you see what wants or straits, especially what decays of grace the godly may fear; they shall not have the same vigour and strength, not the same memory and judgement. But the Scripture gives a good promise, Psal. 92.14. They shall bring forth fruit in old age. So Isa. 46.4. To your old age, I am he, and even to hoary hairs I will carry thee. He will have as much care of thee, as a mother of a child in her arms. Well then you see, in that God hath said, he will never leave or forsake us, we need not fear poverty, want, the diseases, and miseries of old age, for these things are ours.  
Fifthly, The people of God may be persuaded of their perseverance in the state of grace, that they shall never totally and finally fall off from the favour of God. For this is the greatest thing that might be feared; not the loss of riches, honours, or our estates, but the loss of grace is to be feared. Oh, if left to myself, I may prove a Prodigal, become destitute of all holiness! There is nothing should more make the godly afraid than this. Hence they are commanded to have a godly trembling about it. He that standeth, let him, take heed, that he do not fall, 1 Corinth. 10.12. Works out your salvation with fear and trembling, Philip. 2.12. Blessed is he that feareth always, Prov. 28.14. Now, though there be such a godly fear required, yet the godly at the same time are to be persuaded, that what grace God hath begun, he will perfect; and therefore this fear is promised as a means to preserve them, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. So that we have many glorious promises for our continuance and steadfastness in the way of God, that neither the subtle devices of false prophets shall be able to deceive them, nor open and violent persecutions shall take them out of Christ's arms, for they must be stronger than Christ that can do this.  
Lastly, Death, which is surely to come upon every one, even about that the godly need not be troubled. You heard, it was their gain, it was the time of their redemption, it was jacob's Chariot. Now although it be so, yet the most godly have trembling thoughts about it. Christ himself as he was a man, had a natural fear of death; and many of God's children are tempted about it, lest they should have no comfort, be filled with despair, or not able with readiness and willingness to resign themselves into God's hands. But the Scripture doth excellently fortify against this, The righteous hath hope in his death, Prov. 14.32. And 1 Cor. 15.55. O death, where is thy sting? And Psal. 4.15. see what an expression there is, The Lord will strengthen him on the bed of languishing, and the Lord will make all his bed in his sickness. All his bed] Doo not then fear to be left comfortless at that hour. This must come, and it will come blessed unto thee. And as for the things to come in the world to come, they are so theirs, that they are prepared only for them. Here riches and honours, the good have them, and the bad have them, but there only the godly do possess the good things of that life. Now, what tongue of men or Angels is able to speak of them? The Scripture calls it, Life, eternal life, Glory and immortality, The Kingdom of Heaven, A Crown that never withereth; nay, whatsoever may be said of it, comes short, because it may be said, Then we rightly esteem of it, when we account it inestimable. Now this everlasting glory is so sure, though to come, that they are said to have it already, He hath already passed from death to life, 1 John 3.14. He is already set down with Christ in heavenly places, Ephes. 2.6. And Heb. 1. They have faith, which is the substance and evidence of things not seen. So that were the godly for the present to lie under all imaginable misery, yet that which is to come, would make amends for all. Thus Paul, We account these light afflictions not comparable to that eternal weight of glory, 2 Cor. 4.17. It's no matter what is for the present, so that what is to come be so glorious.  
Now let us pass from the Mount of Blessing to that of Cursing. Let us see how it is with the wicked man in respect of what is to come. And  
First, How rich, and pleasant, and full their condition is for the present, yet they may expect fullness of wrath to come upon them every day. Jam. 5.1. Go to now ye rich men, howl and weep for the miseries that are to come upon you. God storeth up vengeance, he hath a treasure of it; and the ungodly may tremble every hour, lest it fall upon them. Therefore thou that art now jolly and confident, fear what is to come, what the next day may bring upon thee. Sodom had a fair morning, but fire and brimstone quickly fell upon them. In Deut. 28. we have the curses of a wicked man described, That in the morning he should wish for evening, and he should be in continual fear of what may come upon them. Even as Cain went up and down fearing every one would kill him. So that all the curses in the Word, all the wrath of God may justly be feared by thee every day thou arisest or walkest abroad.  
Secondly, Although they have the good things of this life, yet they are rather to tremble, then to be confident thereby. For the Parable of Dives and Lazarus, instructeth us of God's proceedings herein, Luke 16. Abraham told Dives, He had received the good things of this life, and therefore was to have the evil things of the life to come. As Ishmael had part of the earthly possessions of this world, but nothing of Canaan or the promise: Thy misery and confusion hereafter will be the greater, by how much the rather thou hast been accustomed to ease and pleasures; and the longer God keeps off his wrath, the more heavy and weighty will it be, when it shall come.  
Use 1. Of Instruction. He only is happy, who shall be so in the world to come. Judge not of a man's blessedness by this moment; our lives are shadows that pass away, what shalt thou be to all eternity? Say that to thy soul, Oh profane Atheist, that crieth, Give me the present, and let others take the future! Thou dost not believe the great things coming, therefore thou thinkest and speakest so. Oh what a vast difference will there be between thy laughing here, and thy roaring in hell, thy pleasures here, and thy torments there! Oh that this eternity coming, that this world to come should not be more in your minds and hearts!  
Use 2. Of Consolation to the godly, who may say, Soul, take thy spiritual ease: If they may not, who may lay themselves down and sleep, if not such; for whatsoever falls out, it shall be well with them. They have a promise for the future, and therefore it's their weakness and unbelief; if they torment themselves, saying, what if this be, and that be? How shall I do, if such things come upon me? What shall not such promises as I have named quiet thee? Mayest thou not trust God upon his Word?  
Use 3. Of Terror to the wicked. Do not with Agag rise up comfortably, and walk delicately, saying, The worst is past: No, God reserveth his bitter gall to come. All the grief, pain and misery thou hast had in this life, is nothing to those dregs thou must drink up hereafter. Break off thy sins quickly by repentance; think, what will those cost me hereafter? How do the damned in hell think of those wicked ways, which have brought them thither? Do they not curse and blaspheme the day they were born, and that ever they harkened to Satan's temptations.   

Verse 23. And ye are Christ's.  
WE shall now come down from this Text, this Mount of Transfiguration, concerning which every believer might say, It is good to be here; and pursue the other matter that is behind. Where we may observe the Apostle in a Climax rising higher, All things are yours, you are Christ's, and Christ is Gods. So that the highest round in this ladder reacheth to Heaven, as jacob's did, and the lowest one is in the earth. So that you may observe the Apostle now changing his speech; before all things are yours; all in the Church, and in the world, is yours. Now he doth not also say, Christ is yours, but you are Christ's; whereby we see, that as the former things spoken of were not for themselves, but the godly; so neither are the godly for themselves, but Christ.  
Thus we have the Apostle mixing water with wine, lest it should be too much drunk off, and so make giddy, All things are yours, there is your Privilege; but you are Christ's, there is your Duty; even to see that what ever you are, or can do, it be in reference to him. Even as at the first God created all the world, with the creatures therein for man, but man for himself, so all things are for the godly, and the godly is for Christ.  
We may then observe the difference in this expression and sense between the former and the later:  
First, When he said, All these things were the godly man's, he meant it of spiritual use only, not of dominion and power; but when he saith, We are Christ's, the meaning is, We are wholly his creatures, he hath absolute dominion and sovereignty over us. And then,  
Secondly, All the things are a godly man's, he is the end of them; but he is finis indigentiae, he needs them, and wants them, he could not tell what to do without them, but Christ is Finis assimilationis, they are for him, not that he needs them, but that he might make them more perfect in communicating his grace and holiness unto them. Observe then,  

Observe.  That a godly man in all that he is, or can do, is wholly Christ's.  
Ye are Christ's.] The Apostle driveth it to this, that therefore they should glory only in him. They are not Paul's or Apollo's, but Christ's; and therefore in him only must they glory and judge themselves complete.  

In what respects a godly man is Christ's  To understand this, Let us consider in what respects the godly man is Christ's. And  
First, He is bought and purchased by his blood, so that he oweth all his being, comforts and privileges only to Christ. 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price. So then, well may the godly man be said to be Christ's, for he cometh to be his at a dear rate. Never did King yet subject, or master a servant at so dear a prize, as Christ obtained thee. He did undergo all that agony and shameful death, to free thee from the bondage thou wert in, and to make thee his: For you must know, the clean contrary was true of the godly; before made Christ's, they were the Devils; they were wholly his, Of him, and through him, and to him, they lived from him; all their thoughts, affections and actions were from him, who ruled in their hearts, and they were to him, because they wholly did his work, and advanced his kingdom. But now, Oh wonderful and happy change, they are brought out of the dark prison they were in; all the chains and fetters upon them, are taken off, and now they have the robes of Christ put upon them, and are made free indeed! Consider then, how the godly become Christ's, it is by shedding his blood: we were Satan's captives before, and now made Christ's. Oh then, why should the godly live to sin or Satan, or the world any more? Were they crucified for thee? Have they obtained thee at so dear a price, as Christ hath?  
Secondly, The godly they are Christ's, Because by his Spirit they are made new Creatures. They have a new being. For it cannot be, that any should be Christ's, who live in the flesh, and are carnally minded. Therefore the Spirit of Christ communicateth unto them a new being, gives them an heavenly nature, enables them to mortify sin in all the lusts thereof. For this is a true Rule, Christ's merit, and Christ's Spirit go together; Where his death is effectual, his Spirit is efficacious. None can say, they are Christ's by his death for them, that may not say, they are Christ's by his Spirit forming and fashioning of them. Hence they are said, To have his Spirit, to be in the Spirit, to walk in the Spirit, to be led by the Spirit. Oh then, let carnal and earthly men stand aloof off! This matter, as it doth not belong to them, so they understand it not. If thou art Christ's, his Spirit dwells in thee, leads thee, guides thee, enables thee, quickens thee: So that there are very few who can challenge an interest in Christ after this manner. Are not most men destitute of Christ's Spirit? For the Apostle Romans 18. saith, That if the Spirit of Christ be in us, then as that raised up Christ from the grave, so it would raise us from sin.  
Thirdly, They are Christ's, Because he is the Alpha and Omega, the first and the last, the beginning and the end. He is the Alpha, he is the AUTHOR and FOUNTAIN of all the spiritual good we have; compared theerefore to the Head, that gives of its fullness to every Member; and to the Vine from which every Branch deriveth its nourishment. And the Apostle calls him, The Author and finisher of our faith, Heb. 12.2. It's he that giveth life and motion, and all spiritual strength to us. Now every effect is more the causes, than it is its own. Seeing therefore thou hast no good, but what thou hast received from Christ, thou art wholly to depend on him, as the stream is on the fountain, as the light is on the Sun; for take them away, and these immediately perish. Thus he is the Alpha, and he is also the Omega and end. We are not to live to ourselves, but to him. Paul saith, Gal. 3.20. He doth not live, but Christ in him. All our graces are to carry us out of ourselves to Christ, our faith in Christ, our love and affections to be pitched on Christ: If we preach, it is to set up Christ; if we eat, or drink, it is thereby to strengthen us, that we may the better serve him; if what ever we do, or what ever we suffer, it is to promote the glory and honour of Christ.  
Fourthly, We are Christ's, in that all our Christian completeness is in him. Colos. 1.19. It pleased the Father, that in him should all fullness dwell. And again, Ye are complete in him, Colos. 2.10. So Christ is said, To be made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1.30. Seeing therefore that in Christ is all fullness, and in us nothing but sin and emptiness; no marvael if we be his more than our own. Now this is of admirable comfort to the godly, as well as it inferreth duty. For seeing thou art Christ's, the Question is not in matter of Justification, What thou art? but, what Christ is? Not what sin thou hast; but what righteousness Christ hath? Therefore if the Law come and demand perfect obedience, say, I am Christ's: If thy conscience accuse thee, say, I am Christ's: If the Devil tempt thee, and arraign thee, still say, I am Christ's. To be Christ's must needs answer all Objections. Who shall impeach Christ? Who shall accuse Christ? So that it is an excellent evangelical life, when we can by faith fill our souls with this assurance, We are Christ's. Then, as far as the fullness and sufficiency of Christ will bear us out, and bear down all oppositions, so long may we be confident. This is a great Gospel sin, that we live in ourselves, and upon ourselves in our works, in our righteousness; or are slavishly dejected, because of sins, when humbled for them, whereas we should live by faith in Christ, as Christ dwells in our hearts by faith, so we should dwell in him. How is the Apostle ravished always with the grace that comes by Christ. The privileges of Justification, and Adoption, and Sanctification, that we have by him, are to be more than meat or drink unto us.  
Fifthly, We are Christ's, Because we are wholly to be disposed by him in all conditions, in all exercises and temptations For Christ being made a Lord and King over us, he order us in all things, he ruleth and governeth us according to his will. Sometimes he calls us to labour, and work for him; sometimes to suffer for him. Now in what ever condition or exercise we are in, this should teach us patience and submission, we should not think much of suffering for his Name, Truth and Glory. Our Saviour doth not think such a Disciple worthy of him, that doth not love his father, mother, and life itself less than him. Thus we see the Apostles, and all the Martyrs, because they were Christ's, their bodies, their estates, all they had they did not grudge to give all to him, when he called for them. Seeing therefore we are Christ's, he is our Lord, all is in reference to him, we should not repine at any labour or suffering for him. Thou art worth ten thousand of us, (said the people to David) thou shalt not any more endanger thyself in battle. Thus shouldest thou say, Christ's Name, his Truth, his Glory is ten thousand times better than all my wealth, or life itself. But as we see God hath made all things for men, the beasts of the field and the birds of the air are killed for man, and there is no pity therein, because they were created for this end; and this is their perfection: So are we made for Christ, our wealth, our health, our estates, our parts, they are all to be sacrificed for Christ; and this is the proper perfection of them; this is the best improvement; They do then attain that glorious end for which they were given us. Oh how would this make us deny ourselves, and prefer Christ more, that as God hath given him the pre-eminence in all things, so we should!  

Characters of such as are Christ's.  Now in the next place, let us consider, Some Characters or Properties of such as are Christ's. And  
First, They desire more knowledge of him, more acquaintance with him; they prise him above all worldly things. Paul, Phil. 3.8. accounts all things dung for the excellency of the knowledge of Christ. The Church in the Canticles is enamoured with his beauty; all which Song is to be understood spiritually of that spiritual fullness and excellency which is in him. Hence the godly are said, To have their conversation in Heaven, because there is Christ, whom they look for, Phil. 2.31. Thus faith represents the Lord Christ in all loveliness and excellency: So that the voluptuous man is not more taken up with the love of pleasures, than the Christian is with Christ. There are the treasures of wisdom and grace in him, all which the godly soul is searching into.  
2. Those that are Christ's, they abhor and have no communion with any sin or wickedness, because that only Christ hateth. Though we be poor and miserable, Christ may love us, but if sinful than Christ abhorreth us, 2 Cor. 6. What concord between Christ and Belial? What agreement between light and darkness? Christ indeed conversed with sinners, but it was as the Physician with diseased persons, to make them better, even to heal them; and thus may we, But no fellowship of approbation are we to have with the works of darkness, but rather to reprove them. You may read then in the very forehead and life of many, whether they belong to Christ or no. For would Christ defile himself with such ungodly ways? Oh blasphemy to think so! Now he that is Christ's, he labours to be like him, he hath his Image upon him. They are said, to put on Christ, as men do a garment, nothing but Christ appeareth in them, and on them.  
3. Those that are Christ's, they live not to themselves, but to him. They please not themselves or others in a sinful way. If I should please men, I were not the servant of Christ, Gal. 1.10. Thou canst not give content to the world, please them, and please Christ too. And therefore as Christ, so Christians are always hated, opposed by the world. It doth not look upon them as their own, for than they would love them. The Disciple must not think to be above his Master. And truly no wonder at this, for if Christ sought not his own glory and greatness, but humbled himself in that despicable way of a servant, how much more ought we not to exalt ourselves, but to be debased, that he may be magnified?  
Use of Exhortation to those who are Christ's, to be self-denying, to take up Christ's cross, to love him more than all they have: for Christ is not for thee, but thou for Christ; as man was not for the Sabbath, but the Sabbath for man; and therefore the duties of that day were to yield to man's necessity: so Christ and his Truth, and his Gospel, they are not for thy life, or thy credit, but these are for them. Let then the less give place to the greater. It's not so necessary that thou shouldst be rich, great and honoured in the world, as that Christ and all things of Christ should be preserved. How ungodly then is it to pretend Christ, or make use of the Name of Christ for thy carnal advantages? This is to make the head be under the feet.  
Use 2. Of Terror to all those who live in the constant practice of wickedness: they are none of Christ's, and so they have no portion in his blood, no share in his mediation. How miserably did Esau cry out, because he was shut out of his father's blessing? But this is far greater to be shut out of Christ's prayers Christ's intercession, and Christ's expiation. Thou canst not retain sin, and Christ too: Thou canst not love the world, and Christ too. What hope then and refuge remains for thee? If Christ cast thee off, Is there any other remedy left? Can any Angels help thee? Are there any more Christ's? No, thy case is altogether desperate, who art cast off by him; yet men sit and hear these things without fear or trembling.  
And Christ is Gods.  
We are now come to the last round in the Ladder, à primo ad ultimum; we are now at the last step, we cannot go further, to say, God is any thing else beside himself, for he is of himself, and to himself. All the other particulars may well be received without any difficulty; but this seemeth to be a pill hardly taken down. 
In what sense Christ can be said to be Gods  The expression seemeth hard, Christ is Gods; as if Christ were not God, but made for God, as the world is for the godly. But chrysostom saith well, Though the words be the same, yet the sense is much different. The world is ours, as being made for us; we are Christ's, as being his creatures purchased; but Christ is Gods, as his most beloved Son. This is true; but yet this is not fully the Apostles meaning. Therefore Christ is considered two ways: Either,  
First, As an absolute God, in which sense, he is said, To think it no robbery to be equal with God, Phil. 3.6. And thus, though he be the Son of God, yet he is equal with God. Or,  
Secondly, As a Mediator, consisting of two Natures, Divine and Humane. Now if we consider Christ in respect of his Humane; so that is a creature, and wholly to be referred to God. Or if we consider him as a Mediator, thus he is in reference to God the Father. For a Mediator is to bring us to him, who is at distance from us. Thus Christ both as a man, and as a Mediator in his whole Mediatory Office, is not for himself, but for God the Father, as it is 1 Cor. 15.24. When the Son shall give up the Kingdom, that God may be all in all. We have two places like this, 1 Cor. 11.3. The head of the woman is man, and the head of Christ is God; that is not in respect of his Divine Nature; for the first Person cannot be said to be the Head, or cause of the second, but the beginning, but in respect of his Mediatory Office. So John 14.28. My Father is greater than I, in respect of his Manhood, and his Mediatory Office.  
I shall not enter into these sublime Disputes about Christ as a Mediator, Whether that be Divine Worship that belongs to him, as so? And if Divine, How there can be a primary Object of Religious Worship, as God the Father, and a secondary Object, as Christ the Mediator? This, though a noble Question, yet because not so practical, I wave; only some positive things I shall deliver in the point. Observe,  

Observe.  That Christ as man, and as a Mediator, is wholly Gods.  
His Office and work, as a Mediator, is to reconcile us to God the Father. He is called, The Saviour, and the Mediator. The Saviour, in respect of the end, which is salvation, that he obtaineth for believers; and Mediator, in respect of the means and way by which this is accomplished.  
To open this take notice,  

Of the Natures and Person of Christ, and of the hypostatical Union.  First, That Christ is a Person consisting of a Divine and Humane Nature, not by mixtion, or confusion, or by mere inhabitation, but by a Personal Union, which is commonly called Hypostatical. I shall not tell you how much that word Hypostasis troubled the Church. The Latin Church having a clear contrary thought about the word to the Greek Church. So that when they both agreed in the same thing, yet the words and phrases they condemned in one another, as heretical. But the Scripture is very clear, both that Christ was God, and also man, yet but one person, not making two Christ's; and this is one main fundamental Article of Religion. The Devil in former ages always endeavoured to rob him of one of these Natures, and some have raised these monstrous and damnable heresies again from hell; but this foundation and pillar standeth sure.  
Secondly, By reason of this Personal Union, though there be not a real communication of the Properties of each Nature, yet there is a verbal one in the concrete, both things are predicated of Christ. As for example, though the Divine Nature is not passable, but the Humane Nature only, nor the Humane Nature omnipotent and omniscient, but the Divine only, yet of Christ we predicate, that he suffered, that he died, that he is omnipotent and omniscient, though this be true in respect of one Nature only.  
Thirdly, Christ being thus a Person, that he may be our Redeemer, he is clothed with those three Offices, which fit him fully for our Redemption. He is first Medius, in respect of his Person, God and man: Then he is Mediator, in respect of his Office. His Office is threefold, a Prophet, a Priest, and a King. This makes him the Trismegist, the ter maximus. Now we must not judge these things metaphysical curiosities: No, These are the Articles of our Christian Religion; these are to be received by a divine and firm faith. Yea in believing Christ's Person, and his Office, lieth all the comfort and treasure of a Christian. It's Christ, that should be our study, our meditation day and night, Quis sit, & qualis? Who he is, and what he is?  
Now the Doctrine speaks of Christ, both in respect of his Humane Nature, 
How Christ as a man, and as a Mediator is Gods.  and as he is a Mediator, not as God. Let us see then, How Christ as a man, and as a Mediator is Gods. And  
First, His Incarnation, and coming into the world, it was not for himself, but for God. He therefore took our Nature upon him, that he might bring to God the Father his Elect people. God so loved the world, that he sent his only begotten Son. John 3.16. And, To us a Son is borne, to us a Son is given, Isa. 9.6. So that this work of Incarnation, this coming into the world from the bosom of the Father, which is so stupendious a mystery, is originally from the Father. It was to do Gods work, to obey his will; and therefore Christ is called God's servant, Isa. 52.13. Not that Christ came into the world against his own will; or as if this were against his own desire, but God the Father is the original of all.  
Secondly, That Christ is Gods appeareth, in that he acknowledgeth his Doctrine and Truth not to be his, but his Fathers, taking all off from himself, and making himself only a Minister, or Ambassador coming in his Father's Name, and revealing his will. See this notably, John 8 26, 28. I speak those things which I heard of him, I do nothing of myself, but as my Father hath taught me. I speak these things. So vers. 42. I came not of myself, but he sent me. But especially John 7.16. My Doctrine is not mine, but his that sent me; he that speaketh of himself seeketh his own glory. Here you see Christ acknowledging, that the Doctrine he preached as a Minister and Mediator was not his. Yea, if we speak of his humane Nature that invented it not, because that was a finite creature, though united personally to an infinite Person. Oh what an admirable instance is this of modesty! Christ speaks not, preacheth not of his own, but from the Father. How should we Ministers than not preach our own fancies, our own imaginations, but the Doctrine delivered in Scripture? How would this bridle up a deal of bold ignorance now in the world? Men would not be so forward to teach before they have well learned themselves; Christ speaketh nor of himself. And consider that connexion, vers. 18. He that speaketh of himself, seeketh his own glory. When we are not contented with Scripture-doctrine, with truths delivered there, but bring of our own, it's only to seek vain glory, and applause in the world.  
Thirdly, That Christ is wholly Gods, appeareth, in that, as the Doctrine he preached was the Fathers, So he sought not his own glory, did not exalt himself, but the Father. John 8 29. I do always those things that please him And vers. 54 If I honour myself, my honour is nothing. So John 17.4. I have glorified thee on earth. Thus in all that Christ did and suffered, it was only to glorify and advance God his Father. For alas, in respect of himself, he was of no reputation: Under what reproach, contempt and scorn did he live? So that all might easily see, it was not his own glory he looked at, but the glory of the Father. And this also is an excellent Precedent for humility, and modesty, and self-denial. The Apostles also when they did work wonders, so as the people were ready to make Gods of them, They rend their clothes, because of such blasphemy, and say, It is not they, but Christ who enabled them to do these things, Act. 14.11. Yes how ready are we to say, these are our parts, our gifts?  
Fourthly, That Christ is wholly Gods, appeareth, In that obediential resignation of himself to do Gods will. Let I come to do thy will, O God. And he would be baptised, because hereby he would fulfil all righteousness. And John 17.4. I have finished the work which thou gavest me to do. Insomuch that Christ is said to become under the Law. So John 6.38. I came down from Heaven, not to do my own will, but the will of him that sent me. Therefore John 18.18. God's will laid upon him to die for his people, he calls it a Commandment. And John 12.49. He gave me a Commandment. So that we see the duty of a Mediator to do and suffer what was required of us, was laid on Christ by Commandment, and it was truly and properly Obedience, that which he did in fulfilling of it.  
Now in all this truth, there are these things admirable:  
First, The love of God, and the love of Christ. God so loved the world. So] The Apostle could not give an How, it was such a So, that could not be expressed. When Abraham offered his only son for a Sacrifice, God said, Now I know thou lovest me. How much rather, when we see Christ dying and suffering all those agonies and miseries for us may we say, now we know God loveth us? Shall the Psalmist so admire God's love, in giving man the beasts of the field, that he crieth out, What is man that thou art so mindful of him? Psal. 8.4. How much rather may man stand astonished at this love of God in giving Christ? Well may God be said to be love itself, for he is the fountain of all this honey. Who may, if repenting, though a Blackmoor sinner, doubt of God's love in pardoning, when he hath done the greater? Which is greater to give a Christ, or to pardon sin? And then, The love of Christ is no less admirable, for him to give his life for us sinners and enemies: herein he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set forth his love in a most exemplary manner. Jonathans' love to David is much commended, but what is that spark to this flame? Oh how can the poor doubting and unbelieving sinner question forgiveness, doubt whether Christ will accept of him, or no, when he seeth Christ do so much for him already! Fear not the worst of death, and hell is over.  
Secondly, In this admire the self-denial of Christ, that he layeth aside the exercise and manifestation of all that divine glory he had, and became contemptible, of no reputation for us. The Apostle aggravateth this, Phil. 2. When it was no robbery to be equal with God, yet he became such a worm, and no man for us. This is so great a mystery, viz. Christ's condescension for our good, that the Angels, though he be not their Mediator, though he took not their Nature on him, yet they desire to look, (1 Pet. 1.12.) and search into this truth, as being ravished with it. Oh what an example is here for us of self-denial and preparedness to part with all at his command!  
Lastly, In this it's admirable, The humble and ready obedience of Christ. Doth Christ any way gainsay this commandment of God? Doth he murmur at it? Doth he begin to repent of his undertaking? No, but in all things giveth up himself to be a willing Sacrifice, he bids the Law in its curses, and the wrath of God in all the effects fall upon him. As Saul run his Spear at David, but missing him, it stuck in the wall. Thus the anger and wrath of God emptying itself violently, misseth us, and falls on Christ. What a willing expression is that, Lo, ay, come to do thy will, O God Heb. 10.9.  
Use 1. Is Christ thus Gods? Then we see, that the Mediatory Kingdom of Christ is for a further end, it is that at last God may be all in all. Not but that Christ shall always remain God and man, and all glory shall be given to Christ, who hath brought us into Heaven; but this actual administration shall then cease. The damned in Hell can no more plead Christ; they cannot urge his death any more; for now that gracious dispensation is ceased; there is no more oil, no more water to refresh. It's now as desperate, as if there never had been a Christ; thy estate and the Devils is now both alike. Oh then, let wicked men that need Christ, awaken and look about them, while a Christ may be had, while a Christ is ready to do good; the time will be when he shall not actually as a Priest, or Prophet, or King, dispense such mercies any more.  
2. Is Christ thus wholly Gods? Then what self-denial, what humility and modesty should we learn hence? Shall Christ not seek his own glory? Shall not he seek to please himself? Shall not he exalt his own will? Why then are we so apt to magnify our self-glory, our own will, our own advantage? It should shame us to follow such a Christ, to be called by the name of this Christ; How ill do such an Head, and such members agree together? Think of Christ, when pride, vainglory, self-will, stirreth in thee: If Christ had been thus, there had been no pardon, no salvation for me.  
FINIS.    

THE GODLY MAN'S CHOICE, COMPARED WITH The Natural Man's, AND Found to be Incomparably the Best.  
Preached from Psalm 4th. Vers. 6, 7, 8. and now published.  
By Anthony Burgess Pastor of the Church of Sutton-Coldfield.  
LONDON, Printed by Abraham Miller for Thomas Underhill at the Sign of the Anchor and Bible in Paul's Churchyard, M. DC. LIX.   

TO THE READER.  
THe Psalms are noted to have this peculiar Excellency in them, that they are the experimental breathe of a gracious heart, exercised under various temptations; so that what is doctrinally, and in the Idea delivered in other places of the Scripture, is here practically, and in Subjecto, visibly expressed: so that none can understand them, unless he bring the same spirit with him, that breathed in David, while he composed them. This is David's spiritual Harp, driving away all the evil and malignant affections, that may at any times rise up in us. That Poetical one of Orpheus, though said to tame Beasts, is not comparable to this. Now as face answereth face, so doth the heart of a godly man answer david's in his respective agonies of his soul; when grace worketh, when corruption worketh, he doth observe by the like transactions in his own soul. Among other particulars, I have selected this 4th Psalm in the three last verses to discourse upon, because therein is declared, what is the choice of a natural man, what is his summum bonum, and what of a godly man, wherein I am more large; so that an heavenly heart, and the enjoyment of the light of God's countenance is chiefly the Subject of this Treatise; sublime and high matter comparatively to our dull, lumpish and heavy hearts. For this end doth God many times exercise his people with sad temptations, that they may experimentally say, God's loving kindness is better than life. For Job and many others have lived, yet desired death. The damned in Hell live, yet annihilation would be welcome to them. So that he only liveth, who enjoyeth the favour of God. As for the greatest worldly pleasures, they are but like the fancies of distracted men. So that as some who have persuaded themselves in such pleasing delights, and apprehending themselves masters of such great revenues, when cured of this delirium by Physicians, have been displeased thereat, saying, they never enjoyed a better time, then under those deluded imaginations. Such a folly and dream doth possess all natural men, while destitute of the light of God's countenance, they are unwilling to be awakened out of this dream, and to be cured of this folly. But with David, we call upon thee, to taste and see how good God is, and then thou wilt cry out with Austin, Sero te amavi Domine, even mourn, because thou wast not acquainted with him any sooner. And that thou mayest be quickened up hereunto, be diligent in meditating of these holy Psalms, wherein is contained flamnigera Theologia, for hereby thou wilt find thyself as it were in Eliahs' fiery Chariot carried up to Heaven.  
ANTHONY BURGESS. March 18. 1658.   

THE NATURAL MAN'S CHOICE: SHOWING That no unregenerate Man can ascend any higher in his Choice and Desires, than the Creature.  Psalm 4.6. 
There be many that say, Who will show us any good?  

THe Divine Psalmist, at the second Verse, doth in a pathetical manner, reprove all his ungodly Enemies, who were also Enemies to God and his Church, as well as to him; and his Reproof is full of Reasonings. As  
1. That all the earthly good and advantage they seek after, is a vanity, it's a lie: They will never find it to be that to them which they expect: They are but a shadow, which is nigrum nihil, a black nothing.  
2. Their attempts against the godly, will be frustrated, for God setteth a part the godly man for himself: This is his Treasure, this is his Apple of his eye, which he will certainly defend. Thereupon he exhorts them to Repentance, which is accomplished, by communing with their own hearts on their beds. They are to take the solemnest and most serious time to consider of their ways; for all their wickedness was committed for want of consideration. Intellectus cogitabundus, is principium omnis boni, Oh consider this ye that forget God  
This Repentance presupposed, he presseth two Duties.  
1. To offer the Sacrifices of righteousness; To be diligent in the Worship and Ordinances of God: and that with an holy and godly cleansing of their lives from all impiety.  
2. To put their trust in the Lord. Even Bellarmine on this place, confesseth this is added, That they might not presume in their own works, or in their best religious performances, but must rest their souls wholly on the grace of God in Christ.  
Now the Psalmist, having given this spiritual counsel, he informeth us of two different dispositions, or two sorts of men: For although there be various Interpretations and conjectures about the place, yet I pitch on that as most genuine.  
The first is, The Natural and Carnal disposition which is in the spirit of every unregenerate man; Who will show us any good? They despise the counsel given; they think that these religious duties, are for no good at all; therefore they manifest their desires after some terrene and worldly happiness.  
Secondly, There is the Charectar of a gracious and regenerate man; Lord lift thou up the light of thy countenance upon us. Thus this text, like Rebecca's Womb, hath a profane Esau, who esteemed a morsel of meat above his Birthright, and a holy Jacob striving within it.  
I shall begin with the first, wherein you have represented, What is the heart-wish, and souls desire of every man, till sanctified; even to go no higher, then to have happiness in the enjoyment of some creature, and not God himself. So that in the former part, you may observe,  
1. The number of those who have this distempered palate, many; even every man, till by Regeneration, he is enabled to set his affections on things above.  
2. Their ardent affection, They say; that is, both internally, in their affections and desires, as the fool said, There is no God; and also with the tongue externally, manifesting this corrupt heart within.  
3. There is the object which their whole heart is carried out unto, To show us any good; that is, any good or content of the creature: For, it's spoken oppositely to God, as appeareth by the words following. They do, as it were, desire the Devils offer, which he made to Christ, That the glory of the world might be showed them; and they will worship the Devil, and commit any sin, that they might enjoy it. And although its true, that the things of this world are but a show, the Devil doth bu● show the world's glory; yet to show here, is to give to enjoy; to make them to partake of it. As Psal. 60.3. Thou hast showed thy people hard things: which was the making of them to drink the Wine of astonishment. Even as to see Heaven, to see death, is to partake of them. Observe,  

That no Natural or Unregenerate Man, can lift up his heart any higher, then unto a worldly Happiness and content in the Creature.  
When you have in the most powerful and moving manner, discovered spiritual duties, and the necessity of Conversion to God, yet they matter it not; they will say, Who will show us any good? That as it is with the Swine, though Pearls and precious Flowers be thrown unto her, yet she trampleth them under her feet, and desireth her draff, and the loathsome mire; so it is with them.  
To bring this coal of fire into your bosom, let us consider several Propositions.  
First, 
The general Character of the godly and the wicked.  That herein lieth the general Character of those two Citizens which Austin speaks of, one who builds up Babylon, and the other who builds up Jerusalem. That the one doth frui utendis, and uti fruendis, but the other is clean contrary. The whole world consists of two sorts of men, the one who are of the world, the other, though in the world, yet not of it. As John 17. Believers are said to be given to Christ, out of the world. As a man may be in England, who is not yet an Englishman; he cannot speak the language, he cannot conform to the custom and manners of the Nation. Thus it is here; the godly, they are indeed in the world, and are of it also in respect of natural propagation, but not by divine Regeneration. As the Fowls, though at first God created them out of the waters, yet they fly up into the Heavens, and delight to be soaring in the air. Thus it is with the Regenerate man; he is now made a new creature, old things are passed away, and his affections are set upon things above: This earth is turned into fire. But the wicked man, he like our body of the earth, is earthly; even his very soul is in a spiritual sense so, and their love to the creature, is the predominant quality, and so like a stone he falls into this centre. Now Austin of old, did fully express the contrary inclination of these two: That the wicked man doth frui utendis; that is, he doth enjoy as his utmost end, and terminateth his appetite in such things as his utmost happiness, which only he is to use as means to a further end. As if the Israelite should have made the Wilderness instead of the Land of Canaan to him. This is the crooked and perverse inclination of the soul, wholly contrary to that Image of God, which man was made in. So that the very Heathens could observe, that though God made man with a countenance caelumque tueri, yet they cried out, O curvae in terris animae & caelestium inanes: The body is upright, but the soul is bowed down, like the bodies of beasts, like worms and Serpents that crawl on the ground. And therefore the wicked are the Serpent's seed, not only because of enmity to the godly, but because they lick up, and live upon the dust of the earth, even upon earthly things. Every wicked man, he makes some creature or other to be as a God, and so the ultimate end to him.  
To clear the heinousness of this wretched temper, consider  
Secondly, That all the good things, which the creatures do afford unto us, 
All good the creature affords, should lead us to God the universal good.  they are but as means to carry us to a further end. They are but as the rounds of the Ladder, not to stand upon, but thereby to ascend higher, even to Heaven. So that as the world is a Glass, to represent the invisible Attributes of God, his Wisdom, Goodness, and Power; thus all the comforts we can have by any creature, they are to be as so many mement●es that there is a better and more universal good, and that we have the creatures to use only, not to enjoy. Thus the Apostle, 1 Cor. 7. They that buy, as if they bought not; they that use the world, as not abusing it. Some expound abuti, as it is sometimes taken for valdo uti: but howosoever, he abuseth it, that doth not use it, as if he used it not, with an holy weaned affection from it. Hence then, to enjoy any creature, setting it in God's room, in the heart, is a direct breach of that first Commandment, Thou shalt have no other gods besides me. And for this reason, covetousness is called Idolatry, Col. 3 5. Insomuch, that every natural man, hath one thing or other, on which he commits Idolatry, and therefore doth as highly offend God, as he that worships stocks and stones, giving divine adoration to them. The Scripture calls that, The abominable thing. Thus it is, when the heart of a man is fastened upon any creature, as the ultimate scope and end of his desires; we may say to him, Oh do not this abominable thing! Yea, this Idolatry is more dangerous, by how much it is the more secret and hidden in the heart. And as the Papists have invented a world of subtle distinctions to make their Idolatry lawful, no less subtle is the heart of man in this soul Idolatry.  
Thirdly, Take notice that there is an higher and grosser sort of unregenerate men, then happily this expression will comprehend, and that is those, who make such things as are formally and expressly evil, the good things they would have showed to them. Such are all gross and profane sinners, who live in the daily practice of some loathsome sin: These are a degree higher in wickedness then those in my text, (though they may be reduced to them;) for here the Psalmist speaks of such things as are lawful and good in themselves. Honours, Wealth, humane greatness, comfortable Relations, these are good things in themselves; and to say, Who will show us them? in a mortified and subordinate manner to God, had been no sin: But when they come in competition with God's favour, they had rather have them then God's light of his countenance, this demonstrateth impiety. But as for the profane man, his appetite is more corrupted, for he calls evil things good; he loveth those things excessively, which he is not to love at all. The other loveth Honey, but he eateth too much of it, and that kills him; this eateth Poison, and feedeth of that, one drop whereof is immediately mortal. But to these, I shall not enlarge myself.  
Fourthly, Consider this, That the Schoolmen do well place in every sin, a a twofold respect; There is the Aversion from God, and the Conversion to the creature. For seeing the soul cannot like the earth, hang upon nothing, but it must have some Object or other to satiate itself with, if it hath not God, it hath the creature: Now, as soon as ever it turneth to the creature, it turneth its back upon God. I speak of the sinfulness of man in this respect, that he turneth to the creature too much, leaving God. Now as there is this in our corruption, so in our Conversion or Regeneration, there is the clean contrary; there is aversion from the creature, and conversion to God, It doth not only make a man cast away his sins, but also all creatures, so far as they hinder the love of God; for now they are risen with Christ. And as if a worm should be made a man, it would no more crawl and creep on the ground; thus when a divine Nature, or a Nature from above, is bestowed upon us. Not only love to sin, but love to Father, Mother, or life itself, is inconsistent with the grace of God in our hearts, when it's excessive.  

All naturally desire felicity.  Fifthly, It is acknowledged by all, that there is imbred in a man, an appetite or desire after felicity and happiness. This Aristotle and others, do abundantly confirm. Man by nature, hath such a capacious heart, and the souls appetite is so vast, that it's more than the Horseleech, or the Grave, that sayeth always, Give. The soul hath a Sheoll, that is always ask, and never satisfied. Now then, if there were a good regulated desire after this ultimate good, where and in whom it was, this were to be encouraged. If the meaning of these in my text, had been, Who will show us that which is indeed the chiefest and most real good? they might have been encouraged, like those that asked what they should do to be saved. But though there be in the general, an inclination to such a blessedness, yet woeful and dreadful is the misapprehension and blindness of all men naturally about it; so that mistaking the main end for which they came into the world, it's no wonder if at last they fall into the pit irrecoverably. There were above an hundred Opinions amongst the Heathens, in what true Felicity did consist; but though some were not so gross as others, yet all come short of the true end: That knowing of the only true God, and Jesus Christ whom he hath sent, in the knowledge of whom is eternal life. Neither are many Christians much better than the Heathens in this respect: for although they know that God is the chiefest good, in the enjoying of whom, through Christ, is only blessedness; yet practically, in respect of their hearts and lives, some place their happiness in Riches, some in Honours, and some in Pleasures; and these to whom David speaks here, that did love vanity, that cried out for earthly comforts: they were not Heathens destitute of the knowledge of the true God, but such who lived in the Church of Israel; only they were destitute of the sanctifying power of God within. There is then acknowledged in all men, some innate appetite, whereby they would have a full and chief good, which might completely satiate and fill the soul.  
Sixthly, The persuasion of what is the best good, 
The perswasi● of what is the best good and which is chiefly to be desired, is wonderfully diversified according to the several inclinations, humours, and conditions of men.  and which is chiefly to be desired, is wonderfully diversified, according to the several inclinations, humours, and conditions of men. So that some place it in one thing, and some in another: One saith, Give me this good, there is none like that; Another saith, Give me that good, there is none like that. So that these many in the text, do not all desire the same; yea, one matters not that, which another would go through fire and water to obtain. The voluptuous man, he doth not matter wealth or riches, let him enjoy his pleasures, and he envieth no rich worldling; the earthly worldly man, he matters not honour and credit, let him get riches, and he regards not a good Name. Populus me sibilat, at mhi plaudo. The Apostle is thought to bring all that an earthly heart can desire, into these three heads, 1 Joh. 2.15, 16 17. For speaking there terribly against the disposition of these in my text, that they should not love the world, he brings an Argument from the contraries, The love of the Father cannot be in such an one; They can be no more together, then Dagon and the Ark: The hand filled with dirt and stones, cannot at the same time, be filled with precious Pearls: He that is joined to the Lord, is one spirit with him; and he that is joined to the earth, is made earth with it. Si terram amas terra es, said Austin. And hereupon the Apostle giveth some examples and instances of the things of this world, that are like Jaels' milk to Sisera, fairly enticing, but afterwards mortally wounding: and although some think there is not an exact and full partition, yet others do judge so. And by the lust of the flesh, they understand, all pleasures and delights; by the lust of the eye, all earthly and covetous desires, as Achan saw the Babylonish garment, and wedge of gold, which made him sinfully covet it; and the pride of life, that is, all ambition, all proud and high desires after the great things of this world.  
Haec tria pro trino numine mundus habet.  
This is the world's Trinity, and there is no man inordinately addicted to any creature comfort, but it may be comprehended under one of these three heads. Now when the Apostle had given us an Instance of these things, he giveth another Argument against immoderacy after them; This world passeth away. They will rot in the grave, when holiness will abide for ever.  
Seventhly, That the preferring of the creature above God, though it be the sin of all mankind, and as large as Original sin itself, yet like that, 
How hardly this sin is discerned, until a man be enlightened by God's Spirit.  it is hardly discerned and discovered. It's almost unperceivable, unless we are enlightened by God's Spirit, when we set up the creature above him. It's true, there is a gross manifest and palpable way, which is seen in every covetous and ambitious, or lustful man: these do so plainly make either their belly their god, or their gold their god, or their preferment their god, that all men can easily condemn them for it; because what is in their heart, empties itself into foul and shameful practices. But then there is the mental, and soul deifying of the creatures, when the heart is secretly stolen away, and doth insensibly depend on, or excessively love such a thing; and this is hardly to be discerned. No doubt, but the third kind of hearers, and so Demas, were far from thinking that they loved the world more than God. So that as the nature and operations of the soul are in their Physical consideration little known, much less in their Theological. Now although the tendencies of the soul may be various and multiforme, some to one Object, some to another, yet self is that great Diana, self is the Belzebub; all things in Religion, even God himself, is referred to self, till a man be sanctified. So that the heart being herein thus desperately deceitful, we are often and often to commune with our own selves, whether self be renounced, whether self be subordinated to God; whether we can say as Mephibasheth to David, Let Ziba take all, so that the King be safe. Thus let honours, creatures, self and all perish, so that God and Christ be exalted. Every man, even he that seemeth to be the best, hath cause to search, whether he be yet above creatures, as well as sin.   

The Demonstrations of this Truth, that no man Unregenerate, can ascend any higher, then to some earthly content and Happiness.  

All have lost the Image of God, which alone did elevate the soul.  And first, This will palpably evidence it, that every man by nature, hath lost the Image of God, which only did elevate man, and made him qualified for the enjoyment of God, as his suitable Object. God made man after his Image, which was righteousness and true holiness: so that as he made a woman like man, for man to delight in, so man was made like God, to delight in him. Then Adam desired no other good but God: While he continued, he was above the creatures in his affection, as well as in dominion. He that had power given him to rule over all creatures, could also rule over all his affections. He did not overlove any creature, or delight in it, but subordinately to God. Oh glorious and blessed estate! But now we have lost all this; this Image is defaced: Now Samson hath lost his hair: Now the Bird is deprived of her wings: Now we are not able to lift up our hearts to him. Hence is that expression of Jehoshaphat, 2 Chron. 17.6. His heart was lift up in the ways of the Lord. You see even a regenerate man, hath much ado to raise up his dull, frozen, and earthly heart, to enjoy God in Christ. He doth, like the Artificer, that with some Engine, and great drawing, gets a piece of timber up to the top of that House he is a building, such heaving, and pulling, and tugging, is a godly man forced to use, to get his heart up to God. An unregenerate man then, who hath nothing of this Image of God repaired in him, no wonder if he hath an heart like Nabal's, even a very stone, that sinketh down heavily within him. This loss of God's Image, is that which beateth downward, and makes the earth to swallow us up, as it did Dathan and Abiram. As the body deprived of the soul, presently falls flat to the ground, and there it lieth; thus doth every man destitute of God's Image.  

And Original corruption is come in the room of it.  Secondly, This Image of God being thus lost, in the room thereof, succeeds Original pollution: For this light, cometh an universal darkness and confusion. Now this native pollution, that is a depravation of the whole power, and all the faculties of the soul, puts the soul off its hinges; it takes off the Chariot Wheels: It makes man love, where he should hate; rest where he should move: It makes Princes go on foot, and Servants ride. In a word, the soul is now turned upside down. God the Object, whom he should with all his soul and might delight in, now he loveth not at all; and what he is allowed to love in measure, and subordination, that he doth overlove. So that who so doth duly consider, what disorder and confusion Original sin hath put the heart into, he will see it cannot be, that God should be duly honoured and esteemed by a natural man. This curious Watch is now broken all in pieces. And as you see, a Paralitical hand is weak and quaking, not able to fasten upon any thing, so is now the soul of man towards God. Insomuch, that Ambrose complained of it, as our great misery, that (Cor nostrum non est in nostrâ po●estate) our heart is not in our own power, but is carried hither and thither, up and down, as the force of original corruption doth drive it. How abominable then are those Doctrines that advance the power of nature? Some determining, that a man is able by nature to love God above all things, and that it's as easy to do things in reference to God, as the creature. If (saith Molina, no mean Jesuit) I have power to throw my money into the Sea, why cannot I as well give it to a poor man, out of love to God. Such presumptuous Doctrines as these, arise from the ignorance of that horrible confusion and disorder which is now upon all by nature.  
Thirdly, If a godly man, though regenerated, and partaking of the Divine Nature, 
If the godly man is yet conflicting with this sin, than it must needs reign in an unregenerate man.  do yet grapple and conflict with this sin, of creature affection above God, then certainly an unregenerate man is overmastered with it. For this we may conclude on, that what all the regenerate men are combating with, that is victorious and predominant over all natural men. It's true, the regenerate men differ in their fightings and conflicts; some do find it a greater difficulty to lose and wean their affections from one thing more than from another; and so the natural man, one is more easily captivated to one earthly good than another: yet in the general; As ●here is no unsanctifyed man, but one creature or other reigneth or ruleth in his heart; so there is no godly man, but something or other it is, that he can hardly mort●fie, some secret and subtle motions of soul he hath. So that did not grace check and withstand that creature, that object would damn him at last. If Eve, though in a state of Integrity, could be tempted by an object alluring sense, how easily then may we be ensnared? You read, when our Saviour spoke that amazing sentence, That a Camel might as well go through the eye of a needle, as a rich man be saved; they made this unversal exclamation, Who then can be saved? What rich man, might have been a proper consequence, but they say in the general, Who then? implying, there is no man, no not a godly man, but if God should not keep down that Camel's bunch, he would have some creature or other to be as affectionately and prejudicially to his salvation, carried out unto, as the rich man to his wealth. I then, the godly man can so hardly say, Whom have I in Heaven but thee, and in earth, in comparison of thee? no wonder if the earthly man fall down to the ground, as the Egyptians, like a stone into the Sea? That which is fight and active in a regenerate man, must needs be conquering in an unregenerate.  
Fourthly, That sinfulness which cannot be rooted out 
The common gifts and graces of God's Spirit, never cures this evil.  and conquered by those things that are above nature, and are in the next degree to grace, that certainly will abide prevalent till grace itself come. That which Elisha's Servant, nor his Staff will do, but El●sha must come himself, that is hardly cured. Now thus it is; an unregenerate man, may have great abilities, may have the common gifts and graces of God's Spirit; he may be admirable in the whole way of Religion; and yet this man who hath God and Christ so often in his mouth, may have the world and creatures more in his heart. So that he may in his heart, say, Who will sh●w me any good? when yet at that time, he may say, Lord, lift up the light of thy countenance. For, this latter is not desired heart'ly, nor is he indeed weaned and set loose from other things. The New-Testament is full of such sad Instances. Take Judas, a famous Apostle, eminent in Gifts and Miracles, often in communion with Christ, yet he never got his heart above the bag; all the Sermons, all the Prayers, all the conference with Christ, did not make him ascend higher. So that a man's duties and expressions may be high, even when his heart is as low as the earth; yea, when corrupt ends may put a man upon zeal and fervency: It's a creature that gives fire to all this heat. Thus the third kind of hearers, that received the word with joy, it was the deceivableness of the creature that undid them. Demas cleaveth to the present world, and that makes him forsake Paul, either totally, or in some special service. If then, an immoderate heart to the creatures, may consist with duties, gifts, and many inlargements, and much assistance in holy duties; if these are not able to cast out these Jebusites, no wonder the natural man cannot.  

The point is proved from the nature of Conversion.  Fifthly, That a natural man cannot set his heart higher than upon some creature, appeareth in the true nature of Conversion: For that is not only turning from sin but the creature also. Excessive love to lawful things; otherwise, is no more consistent with grace, then to unlawful things: For, if any thing have thy heart but God, let it be what it will be, thou art yet a natural man When the Apostle (Col. 3.) discovered that the godly are risen with Christ▪ he makes these Inferences: First, Set your affections on things above, and not on things below. And then, Mortify your members which are upon the earth: reckoning up several sins. No man then, is converted, till he goeth out of all sins, yea, and all creatures; and cleaveth to God himself. Therefore the Command is, to turn to God, even to God; he only is the terminus ad quem of our Conversion. If a man leave off his gross sins, take upon him a religious Profession; yet if he be not lifted above the world, as well as his former sins, he is not Converted. It's not to God, even to God. So that a man must be undone, not only in respect of his sin, but all worldly hopes; he must with the Prodigal, begin to account the whole world but an husk; as that which will do him no good, if God be not his Father. Therefore those in the Parable, though invited to the Feast, yet refused to come, it was not any gross sin hindered them, it was not unlawful lusts that did outwardly entangle them, but those creatures which might have been lawfully enjoyed, and yet they have gone to the Feast also. I have bought a Farm; I have married a Wife: These were not inconsistent with godliness, but in the immoderate desire after them. Oh, is not this the Millstone about many a man's neck; I have a Shop, I have a Trade, and I cannot come! Oh then, set this home upon thyself! Hath thy Conversion taken thee off from all creatures, as well as thy sins, thou darest not love Husband, Wife Houses, or life itself more than God? Thou dost esteem the favour of God, and the light of his countenance, above all these things: Thou canst truly say with David, as it followeth, Thou hast put more gladness in my heart, than they have had when their best things increased. Many a man steppeth from his sins, but into the world, and so falls short of Heaven. The right understanding of true Conversion, makes it plain, that no natural man can go beyond the creature.  

And from the restless and unquiet heart of every natural man.  Sixthly, It may be demonstrated from the restless and unquiet heart of every natual man, that doth like the Bee, fly from flower to flower to get some Honey, but stayeth not long on one place. So that these in the text, will every day complain, Who will show us any good? Should God grant them their desire, and give them the good they would have, yet that would not satisfy, still they would be craving; still they desire something more. As you see Haman, though he had never so much honour, yet the want of something still he desired, made him tormented within himself. Solomon writeth an whole Book, to show that all these things are vanity and vexation of spirit; and though he set himself on purpose to find out happiness in the creatures, yet he grew weary of all. Now certainly, if a natural man could centre his heart upon God, could put into that Haven, he would never suffer himself to be tossed up and down in tempests and storms, as he is, never having any rest. There is no natural man that is contented with any creature he enjoyeth. Let him propound to himself such and such a condition, if he had such and such advantages; when he hath them, he is as far from solid contentment as at first. Zacheus his shoe can never fit Goliah's foot. As a man would think that the Heavens seem to touch the earth at such a distance, and if he should ascend such high mountains, he could go no further, but when he cometh there, he seeth the Heavens as far from him as before. And therefore the godly man, whose heart is united, and hath taken God for his Portion, for his Shepherd, for his all, as David professeth, he can lie down and sleep; he can take his rest, fearing nothing in the world. So that godliness drawing the heart to God, is the best Antidote against all discontents whatsoever. He that can say, God is better than ten Husbands, than ten thousand creatures, he is not disquieted, but is the same in all conditions; because his God, his Father, his Portion is always the same. As he in the Ecclesiastical Histiory, when one brought him word, his Father was dead, he said, Desine blasphemias loqui, Pater enim meus immortalis est. So thy Husband, thy Wealth, thy Friend, thy Portion, is the immortal God, who cannot die: but it's not thus with the ungodly. He is like a tree in the wilderness, and like the dust blown with every wind. So that the troublesome, restless, and discontented thoughts of every natural man, argueth that he doth not, and cannot ascend up to God.  
Seventhly, It's demonstrated thus, that if at any time natural men make their applications to God, those very approaches do declare, 
Their very approaches to God, demonstrate that they prefer something before him.  that they love something more than God. For it might be an Objection, Why cannot a natural man be above the creature? Do they not in distresses, in times of calamity, seek unto God? May they not fast and humble themselves? It's granted; but even these duties demonstrate, they have only a natural carnal heart, making use of God only to satisfy their earthly desires. Hos. 7.14. God there by the Prophet complaineth, that they did not cry unto him, when they howled on their beds: They assemble themselves for their corn and wine. You see, they were as carnal and as earthly in their Fast-days, and public Humiliations, as in their worldly affairs; and therefore he compareth their cries in Prayer, to the howling of Beasts, that want food, and are ready to famish. Such are like Noah's Raven, that came to Noah only while she wanted food, but when she had provision, never came to him more. Thus natural men, they approach to God, but it's wholly because their hearts are inordinately set upon the creature; it's not because they delight in him.  
Eighthly, This is evident, In that no natural man can truly desire the coming of Christ, and the putting of an end to the fashion of this world: Whereas this is made the Character of the godly, to look for, and to hasten the Kingdom of Christ. The Church cryeth, Come Lord Jesus, come quickly. They have enough of the world. It's to their loss to be kept so long from Heaven. As the godly Patriarches counted themselves Pilgrims, and did look for a better Country. This is, or aught to be the frame of every godly man. But now the natural man can no more reach this heavenly frame, and desire that Kingdom of Glory might come, than he can touch the bodily Heavens with his finger. Hence the going out of this world, that they shall not enjoy the comforts and creatures they have had, is the greatest fear they are daily in bondage unto. It's true, a godly man hath a great part of this unwillingness in him also; but that ariseth, partly from the natural fear of death, or spiritual doubts about his condition; or because earthly things are yet so much in heart: but he desireth to have it otherways.   

The Sinfulness and Woeful Aggravation of this Estate, to be in the Number of these Votaries, as it were, in the Text.  

The creature is unable to help us in our greatest exigencies.  And first, This is a very dreadful and dangerous estate, viz. not to be able to lift up ourselves above the creature, because of the insufficiency and utter inability that is in it, to help us in our greatest exigencies. Then when the soul hath most need, than it faileth. As it's with Land-floods in Wintertime, than they come, when there is water enough, and none needeth them; but when in Summer, the greatest drought is, and there is most necessity, than they appear not. Thus every creature seemeth comfortable and helpful, when we are in our glad and merry condition; but in those times, when, if ever, they should be a solace to us, than they utterly forsake us.  
Now we may take notice of three choice times wherein (if ever) the soul may be in the greatest necessity. As  
First, At such times, when God shall set home the guilt of sin upon our conscience, and make us to find the sting of it at our very hearts. In such agonies, and soul bitterness, bring him all the glory, profit, and pleasure, of the creatures squezed together; bring the quintessence of them, and they will do no good. Oh, now the sense of God's wrath, the scorching guilt within, cannot be allayed by such applications! Whereas one smile of God's favour, would presently command all the waves to be still. Psal. 39.11. When thou with rebukes doth chasten man for sin; thou makest his beauty (or that which is desirable in him) to consume like a moth. Oh what a change is then made! His honours, his friends, his greatness can do him no good at all. And this was experimentally true in Judas, when the guilt of his sin began to smart and torment him, see in what a woeful agony he is; and those thirty Pieces, he so greedily coveted, (alas) now he dareth not keep them, he throweth them away: and his great Confederates, they never pity him, when he cried out, I have sinned in betraying the innocent blood; for they said, What is that to us, look thou to it? Thus all the creatures will leave thee, when God shall be angry. Oh look thou to it! We cannot help you; You might have been wi●er; We did not force you. Thus thou wilt find every creature to be a lie in the greatest time of thy anguish.  
Secondly, Another great straight thou wilt be put upon, is the time and hour of Death. For then (if ever) as we are in the greatest want, so the creature we have loved, should most appear for us; but the Scripture tells us, We came naked into the world, and we shall carry out nothing with us. There is not any creature thou hast inordidately desired, that can accompany thee any longer: All must leave thee. Now what a sad condition is this, to be stripped naked of all? The good things thou hast embraced, cannot be enjoyed any longer. Oh what would the soul now give for the light of God's favour! Now a world for some evidence of his love: Now he cryeth out, as that Cardinal once did, If he had pleased God as the King, or if loved God as the creature, he had not been in that desolate estate. So that it's not to be mattered, what content and comfort thou findest in the creature, while thou art in health and mirth, but when thou art breathing the last, when thou shalt see the face of creatures no more: Oh then, think how much better had it been, if I had spent my time and strength for God, which I did for the creature!  
Thirdly, Another great time of exigency is, When we shall be arraigned at the Tribunal of God, to be judged by him for every evil and wicked way. This is a time of the greatest terror and horror. Then Christ as a Judge is before thy eye: Then the Devils thy Accusers are all standing by: Then the torments of Hell are before thee, and that burning Lake of Brimstone, in which thou art ready to be cast. Oh, now which of all the creatures thou trustedest in, can give thee any help! Call now to any of those that were thy props, and see what good they can do to thee. Where is Dives his great wealth, that could not help him to a drop of water? Oh, at such a dreadful time, would not the loving favour of God, be more than all the world to thee! Then if God should say, Come ye blessed, would not this be more comfort than ever thou hadst all thy life? And if on the other side, God shall say, Depart ye cursed, can any thing withstand it? Can any creature say, Lord, he shall not go, I will save him; I'll deliver him? These things then being thus, that there are such times, when all the creatures of the world are not able to quench the fire that will consume thee; what folly and wickedness is it to mind that which will then deceive thee, and not to regard the savour of God, which will then be most precious and ready to help in this day of adversity, that will most be seen?  
Secondly, Take heed of immoderacy to the creature, 
Immoderate love of the creature is inconsistent with the love of God.  for the immoderate love of that is not consistent with the love of God. Thou mayest speak much, and profess much to the contrary, but the inordinate love of the creature cannot stand with the love of God; yea, it's enmity to God. Doth not God require, we should love him with all our might, all our strength? So that he will not allow any love to any thing else but him. Indeed, when we desire any creature in subordination to him, as a means of glorifying him, and thereby brought nearer to God; this is not against God. The Schoolmen say, That it's the same gracious habit of love, that carrieth us out to love God, and our neighbour because of him; and so it is of every creature else. As we say, such a great House, is such a man's: Now, though he have many servants dwelling there, yet we say, it's his House, not the Servants, because they are for and under him. Thus if God do chiefly dwell in our hearts, than (though we love other things, yet because this is wholly in reference to God) we may truly say, We love none but him. But now, when the love of the creature opposeth God, makes us contrary to him, or makes us love him or holy duties the less, than we are to conclude, That this cannot stand with godliness. So that not only gross sins practised, but any creature habitually and excessively delighted in above God, is also incompatible with it.  
Thirdly, Take heed of this estate, because it's a woeful snare and temptation to thee. He that is inordinately affected with any earthly comfort, 
Is' a woeful snare and temptation.  this will upon all occasions, bring him into the foulest sins that can be imagined. He will do any thing; damn his soul over and over, to obtain it: As Judas, because he was immoderately set upon gain, he betrayeth Christ; though he was admonished of it, though he was told in particular he was the man: Though heard what a fearful condition such a man was in, that should betray Christ, yet nothing can stop him, but he will satisfy that corrupt appetite of his. Oh then, take heed again and again, of such an inordinrate appetite! It will be thy poison and damnation: It will one time or other put thee upon such horrrible actions, as will make the hearts of others to tremble, when they hear it; yea, such as thou wilt abhor, before they are committed. As it was in Hazael, Am I dog (said he) that I should do so? And truly, it is very sad, when God, by his Providence, shall suffer such advantages for thy lust to fall out; us Judas had a bag, Hazael a Kingdom; all which were like sparks to that tinder. The Devil finds the room then garnished and swept for him, Let a man profess never so much love to God, and be never so forward in Religion, yet if he be not mortified to every creature, there will come a fire from without, and consume this bramble.  

The Word is unprofitable to a man, while he prefers the creature.  Fourthly, This is a fearful estate, because the word of God, though preached never so powerfully, and pressed over and over again, yet it cannot do any good, while such a temper is on thee. This is the Dalilah that will always entice thee. Intus existens prohibet alienum. You see, even in our Savious preaching, though none ever taught as he did; Though this was accompanied with astonishing Miracles, yet the Pharisees, who loved the world, and the glory of men, they derided him. Yea, our Saviour told the very Disciples themselves, Joh. 5.44. How can ye believe, if ye seek glory of one another? And therefore, at another time, he took a little child, setting him before them, that if they did not become like such, they could never enter into the Kingdom of Heaven. As long therefore, as any thing sits too close to our hearts, we cannot be Christ's Disciples. You see those hearers, that went so far as to receive the Word with joy, and to bring forth some fruit, yet it was the deceivableness of riches, that did choke all. Never then expect, that any Ministry, or any Preaching should ever do good to thee, while this or that creature is so enammouring of thee.  

It is a tormenting sin.  Fifthly, Take heed of this creature-affection, because it's a tormenting sin. It is not only a sin, but a torment, and vexation withal. Some sins bring a sweetness with them, though they leave an Hell hereafter; but this sin, for the most part, brings an Hell with it. What man is there, inordinately afected to any thing, that you may not call the Devil's Martyr, he endureth and suffereth so much? He is under many vexations, and through many tribulations he goeth to Hell In what a fiery Furnace was Haman, though exalted so high above others? And doth not Solomon, the wise man, pen an whole Book, to inform of this, that all is but vexation of spirit? And what the Apostle speaks of one particular, is true of all, 1 Tim. 6.9. Those that will be rich, they fall into many temptations, and pierce themselves through with many cares. They are as one Martyr in God's cause, that was by his Scholars stabbed all over, to death, by Penknives. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Insomuch, that if you could see the naked soul of any man, inordinately affected to the creature, you would see it all over wounded and scourged, full of tormenting cares and fears; never in any quiet or safe content at all. Oh then, consider what an enemy thou art to thyself! Godliness would be great gain to thee; It would make thee glad and rejoice in the Lord; It would teach thee how to have all things, and how to want: but while thy heart is vassalized thus to the creature, no quietness can be in thy bones. And what a folly is this, to be miserable here, and miserable hereafter?  

All the things thus affected, are vanities.  Sixthly, They are miserable, who are thus craving after worldly good things, because the Scripture represents all these things but as vanity; As that which is a mere lie; Called therefore often a Shadow, which the foolish child catcheth at, as some real substance, when it is but (as was said) a black nothing. Therefore you see Solomon expostulating after this manner, Why dost thou set thy eyes upon that which is not, Prov. 23.5. That which at another time, the wise man saith, It answereth all things, and calls it a defence; yet here he saith, It is not: Even as the whole Creation may be said to be non ens, comparatively to God. And therefore God is called Jehova: He is said to be, I am what I am: All creatures have not a being comparatively to him. If then the best and most useful of creatures, be such a nothing to God, even whole Nations, are but as a drop, or dust; yea, they are said to be less than nothing; Isa. 40.17. What folly is it, to leave the Fountain of all happiness, and to catch after the shadow? Oh then, let the godly soul, which enjoyeth God, when tempted by the creature to immoderate love, say, as the Figtree and Olive-tree, Shall I leave my sweetness! Shall I part with my happiness and blessedness I have in God, and go and tear myself with briers? For so indeed, when we seek to the creatures for refuge in any distress, we do with the sheep, run into briers, that consume more than shelter. 1 Cor. 7. the Apostle calleth it, The fashion of the world, not the substance; and he saith, it passeth away: Whereas God is said to be always the same▪ and to abide from everlasting to everlasting. Therefore if thy heart were wise, thou wouldst see the vanity of these things.  
Seventhly, This must needs be an heinous sin, 
It's direct Idolatry.  because it's a breach of the first Commandment; it's direct Idolatry. Worse then when we worship the true God, after a false and unlawful manner; yet how severely doth God punish this kind of Idolatry? How often do the Prophets threaten, because of this? But now thou, who givest thy heart licence to delight in these things below, thou sinnest against the first Commandment: Thou errest in the Object of thy worship, and not in the manner. And is God only zealous of outward worship, not of inward? Is he angry only when men bow the body to wood and stones, and not when the soul is prostituted to the creature? Mayest thou not justly expect, that as God said to those Idolaters, They should call and see if their Idol gods would hear and deliver them? So the Lord may bid thee call to those creatures, to see if they will save thee; if they will deliver thee from Hell. Do not then wonder at the folly of Micha, who cried, They have taken away my gods. If gods, Why did they not save themselves? And thus here it is, death takes away thy gods: The fire may take away thy gods. Oh, that men would at last be awakened out of there blindness and folly herein▪  
Eighthly, This creature affection is a woeful condition, because it's a debasing of a man's self, and making of him a slave to that which he should rule over. 
It's a debasing of a man.  All the creatures, they are made for his use. God, out of his rich abundance, hath provided the●e things liberally for thee, but they are given thee only to use. As the belly is for meats, and meats for the belly; but God will destroy both the one and the other. So all these creatures that are corruptible, they are for thee who art also corruptible; but God will destroy both the one and the other. Therefore thou sinnest against that noble End why God made thee: It was to enjoy him. He did not give a reasonable immortal soul, and made thee the master piece of his visible creatures, that thou shouldst crawl on the dust. Say rather with Austin, Fe●●sti domine cor nostrum, & irrequietum est, Thou madest our heart, and it is restless till it come to thee again.  
Use of Admonition, to every unregenerate man, to inform himself throughly of his wretched and undone estate. Thou canst not go beyond a creature, and therefore shalt never partake of that infinite eternal happiness which is in God himself. Dost thou not plainly see, the vanity and uncertainty of all other things? Can any creature say, I will justify thee; I will glorify thee? Consider how greatly it is to thy loss, to leave the Sun, and go to the Stars: To forsake the Ocean, and take up a drop. Oh, will these things be ever as good as a God to thee. And then in the next place, Consider how dearly the enjoying of these things will cost thee. Doth not our Saviour say, What will it profit a man to win the whole world, and lose his soul, Mat. 16.26? If now, the whole world thou gainest, would be no advantage; thou wouldst be a wretched loser for all that: Oh think, I get a finite good, and lose an infinite! I lose an eternal good, for a temporary; a particular, for an universal. This will be thy complaint in Hell to all eternity, for thy madness herein.   

Antidotes and Means against this Creature-Affection.  
I shall now conclude this first Doctrine, with giving several directive Antidotes and means against this creature-affection, that so being loosened from the world, our hearts may be fixed on God. And  

Such as prefer the world before God, cannot Pray.  First, Let this consideration move you, That you cannot address yourselves unto God in Prayer, while thy heart is not above the world. Doth not our Saviour in that direction of his to Prayer, give God that description, of a Father in Heaven? And why so, but that we should lift up our hearts and affections thither? So that as in Antiquity, the Deacon cried, Sursum corda; that they should not rest upon the element in the Sacrament, but look up to Christ himself. Thus also in every duty and performance, a Sursum corda, a lift up your hearts, is necessary. Therefore upon this ground it it, that we may truly say, No natural man did ever pray in his whole life; did ever perform any one holy duty since he was born; because he could never truly lift up his heart to God. Prayer is called, Ascensio mentis ad Deum▪ Now a natual man can no more ascend upwards towards God, than the earth can have an ascending motion. Every creature that did creep upon the earth, it was unclean. And thus all thy duties and religious performances, which creep and crawl upon the ground, which soar not up high, they make thee unclean and abominable before God. Now should not this Argument be like a sword in thy bowels: What? live such a life, wherein thou canst not pray; no Prayer will do any good? Continue in such an estate, wherein thou art not able to draw nigh to God, but art the Bird tied by the snare, that would fain fly up, but is pulled back again? Thus thou hast some sighs, and some desires, but presently thou art pulled down again with those clogs of creatures that are upon thee.  

The heart is too noble for the creature.  Secondly, Consider, Thy heart● it is the choicest and chiefest Treasure about thee: It is too noble for any creature. Thou dost dishonour thyself, in making it serve the creature. We see God himself, calls for the heart of a man as the best Sacrifice. My son, give me thy heart, Prov 23.26. And Prov. 4.23. Keep thy heart with all diligence. So that as the heart naturally considered, is the principle of all life; and nature hath placed a wonderful defence about it. Thus the heart spiritually also considered, is the chief fountain of all our happiness and misery. Therefore it's sure destruction, to let thy heart run out upon the creature; that is, to make the chiefest of thy soul subordinate to that which is far inferior. It's as if thou shoudest let swine, or such unclean creatures, come into thy choicest Chamber. It was a sad calamity to Pharaoh, when the frogs and lice crept up into his Chamber, and he could not be quiet in his most retired room; no less, yea, far greater an evil it is, when thou sufferest these fading creatures to get into the heart. Keep that for God alone: Nothing is to possess that place, but God himself. He that filleth Heaven and earth, and makes that his dwelling place, doth also require thy heart. Hence it is, that the Apostle James calleth those, who love the world, Adulterers and Adulteresses, Jam. 44. For the heart of a man, should be kept as the chaste Wife to Christ, and love no other but him. Therefore when it le's lose her desires to the creatures, than it becomes guilty of Adultery; then God is jealous. Oh then, make more account where thy heart is placed! Look to that more diligently: for it's not fit any creature should be placed nearer to that, than God himself. Doth not our Saviour say, He that loveth Father, or Mother, or life itself, more than me, cannot be my Disciple?  
Thirdly, Meditate on this, That all those, who ever loved the creature immoderately, 
Consider that all that have over-loved the creature, have experienced the vanity of it.  have at last, found the vanity and unprofitableness of it. They have been wearied, and glutted with it. As he said to that Tyrant, Satia te sanguine, quem sitiisti, He gave him blood enough at last. So commonly, God in anger doth give thee abundance of such things as thou desirest, but they are for thy hurt. Thou desirest them as the hydropical man water, or as the feavourish man Wine; which things, if they obtain, their disease is the more increased, and they become the more dangerous. The wise man observeth it of riches, Eccles. Chap. 5.13. he calls it a sore evil; That riches are kept for the owners thereof, to their hurt. Now then, is not this very dangerous to thee, to place thy heart upon that which will be poison and bane to thee? This is true of honours, preferments; any creature, if excessively desired, will do a man hurt: It's like surfeiting upon Honey. And this is the reason why God keepeth his own children in so many straits and difficulties; he doth not give them the things they desire: Yea, commonly God doth cross them in all their earthly affections and undertake: so that they cannot have those mercies they would have. And the Lord is herein very merciful to them; for that which is inordinately desired, would be also immoderately possessed; and so like too much blood, it would quickly breed mortal diseases in thee. So that that very consideration, which often makes thee grudging and discontented, may justly put thee upon thankfulness: Thou mayest bless God that he doth these things for thee, which are ad Sanitatem, non ad voluptatem: Its God's goodness, that I have not the mercies I would have; for than I should be undone. And that even the godly are apt to seek immoderately after these earthly comforts, appeareth in that reproof to Baruch, Jer. 45.5. Seekest thou great things for thyself? Seek them not. Baruch an eminent man in godliness▪ even in those days, when there was nothing but destruction universal threatened; even than he was apt to seek great things for himself. Yea, the Apostle complaineth of the whole Church of God almost at Philippi, Phil. 2.22. For all seek their own, and not the things of Jesus Christ. This disposition being thus in the godly, did not the Lord both quench the fire within, by sanctifying grace, and remove the fuel from without, he would quickly be all in a flame.  
Fourthly, Consider that therefore it is, 
Consider the re●s●● why God mingles gall with the Honey of every creature.  God hath mingled gall with the honey of every creature; That therefore it is, every thing is obtained with difficulty, and possessed with cares, that so we might not rest upon the creature. As God made Egypt a place of oppressiion and misery to the Israelites, that so they might willingly go out, and seek for Canaan. Thus the Lord hath made the world a valley of tears: He hath caused every relation, every conditon, to have its great exercise, that so God might be all in all. That as you see, out of the same root groweth both the Rose and the Prickels about it; so likewise out of same creature, out of the same condition, cometh both Honey and a sting: both that which is comfortable, and that which is molesting. Now God's end in this, is to make thee not with Peter, to say, It's good to be here; but to seek out for a better good. Thou must therefore be very foolish, and brutish, if this experience doth not teach thee. Hath not Solomon made this Motto upon all the creatures, That they are vanity and vexation of spirit? Not only vanity, but vexation. Wilt thou therefore lay thyself down to sleep, when there are so many briers and thorns under thee. Oh say, This is not my rest! Here is not all good: There is a better place than this world; and a greater happiness, than the enjoying of the creature. Even the wisest, the richest, and most potent in the world, have not had their content, but thorns have been in their sides, and their hath been two drops of gall to one of Honey. That Star called wormwood, hath fallen into our waters, and made them bitter. What then should we learn from this, but that it's our best wisdom, and our safest undertaking to look up unto God as the fountain of all happiness? As of him, in whom we shall not have any occasion of weariness. There will never be cause to complain, that I find not God so full of comfort and blessedness to me, as I expected. Yea, God will be unto us above all that we can expect: For, it cannot enter into the heart of a natural man, to conceive the fullness and excellency of God, And therefore the natural men of the world, are commanded to taste, and see how good God is. It's for want of this spiritual and heavenly experience, that we are so apt to be affected too much with the creature, and nothing at all with God.  

Consider how insufficient they are of themselves to help and comfort us.  Fifthly, Remember, That these creatures, whatsoever they are for comfort, they are not originally and of themselves so, but are only Instruments and Conduit-Pipes. And therefore they are defective in these Particulars.  
1. They cannot give them any comfort or content of themselves: They are not able to satisfy and quiet the heart. For how many have been under the greatest mercies in the world, and have enjoyed all the outward abundance that their hearts could desire, and yet for all that, have an unquiet discontented spirit? And the reason is, because it's God only that fashioneth the heart; It's he, that formeth the spirit. And therefore under the saddest afflictions that can possibly befall: we see God made David of a quiet and satisfied spirit; he could lie down, and tak● his rest, when his own Son was up in arms against him, and ready to deprive him both of life and Kingdom at once. So it's said, David encouraged himself in his God, when he was in that sad distress at Zicklag. So that it's not the conditions without, but the framing of the heart within, that makes miserable or happy. Is it not then folly as well as sin, to look after this or that creature inordinately, which of itself cannot add one Cubit to thy contentation? Thou mayest be in a Prison, yea in Hell, while thou livest in a vast and large Palace; and all this is, because it's not the creature, not the Condition, but God himself that formeth and frameth the soul in a right manner.  
2. As the condition cannot effectively work upon th●e, so neither can they fill themselves with any comfort objectively, any further than God puts into them. These are streams that have water no longer than the Spring filleth them. That as it is with all creatures, even man himself, that he hath no longer a being, or existence than God giveth it to him; if he withdraweth his arm, the strongest man falls immediately to dust. Thus it is with all creatures; they do not comfort or originally help of themselves, but as enabled by God. The bread doth not nourish, but as blessed by God: The fire could not burn, when God restrained it; and even the garments and shoes of the Israelites, did not wax old or consume, while God's blessing was upon them. Thus than it is, no creature hath any thing of itself to refresh us with, but as God puts into it; even as the Conduit-Pipe, runs water or Wine, as it is poured into it. And thus do all creatures communicate mercies and comforts, as they are quickened thereunto by God.  
Lastly, The creature in being but an instrument, and having all from God, doth thereby demonstrate how much blessedness is in enjoying God himself. If a drop be so sweet, how much more is an Ocean? If a Star be so welcome, how much more is the Sun? Therefore thou shouldst say thus to thyself, If such a relation; such a creature be so comfortable and good to me, what may God himself be, who is so full of all good? Si tanta pulchritudo in creaturâ, quanta in creatore, as the Ancient said? 
Heaven and glory cannot be obtained without a preement and transcendent affection to all other things.  If thy heart were spiritual, it would ascend thus by the creature to God.  
Sixthly, Lay this above all things to heart, that Heaven and glory cannot be obtained, without a preeminent and transcendent affection to all others things. You cannot intend the heart and affection to other things, and to salvation likewise. Mat. 11.12. The Kingdom of Heaven suffers violence, and the violent take it by force. Hence it is also, that God requireth we should love him with all our soul and might. These things then being attained only with the highest and chiefest affections and desires of the soul, how can thy heart be for Heaven and the world also? Hence also are those Commands, that we must seek the Kingdom of Heaven in the first place; that we must not labour for the meat that perisheth. And hence those, who endeavour after Heaven, are compared to a traveller; to one that runneth in a race; to one that combats with an enemy: Now, none can effectually mind these things, and other things also. Can a man that runs in the race look to the Apples or fruit that groweth upon the tree, and seek to gather them? Is not this the way to make him certainly lose the Crown? No less ought our intention, industry and labour to be after Heaven, lest we lose the Crown of Glory. Certainly this false persuasion of obtaining the Crown of Glory so easily, and that Heaven may be had upon so easy terms, is that which damneth thousands. For how can it be, that thou shouldst so eagerly attend to these things? Didst thou think, there is a greater and more necessary good, which will require greater affections? Shall the food of my body be got with the sweat of my brows, and not much rather eternal Glory hereafter?  
Seventhly, Neglect not this Meditation, What Heathens and superstitious persons ha●e done in a misguided way for some notable end. 
Consider how ● some Heathens and superstitious persons have trampled upon earthly things, to attain a notable end.  How have they trampled all earthly things under their feet? Who hath not heard of Crates the Theban, that parted with all his wealth to give himself to Philosophy? And how greatly will the wilful poverty of some misguided Zealots in Antiquity condemn us herein? I speak not of that wilful renouncing of earthly wealth in Popery that now is; for they do thereby provide a better temporal provision for themselves: but I speak of the old Hermit's, and Anchorets, who mistaking many places of Scripture, as not only in preparation of spirit, when God should require, they did command a leaving of these things, but also actually to throw away all things, did thereby denude themselves of all that wealth, and of all those earthly enjoyments that otherwise they had; thinking that they could never be saved, if they did enjoy these things. Now this actual abdication of all things, is not a duty; therein they were misguided with a prep●●●●rous zeal; but yet in preparation of spirit, we ought to part with all the earthly comforts of this world: and when there may be special Commands, or particular occasions, than we are actually to leave all; as you see the Disciples and Martyrs did. Oh then, do thou blame thyself for all immoderate affections to these things! Think how will Heathens and superstitious Persons rise up to thy condemnation.  
Eighthly, If Christ hath reproved those who were godly, for their external cares, when yet notwithstanding it hath been in the root of it, from all good affection to himself; how much rather will he condemn those who are immoderately addicted to these things, and that from a principle of averseness to him, and wearisomeness in his service? Now for this reproof, you have a notable Instance, Luk. 10 40, 41. where Martha, out of her abundant affection to entertain Christ, did not as her sister, sit at Jesus his feet, and hear his Word, but was careful about the entertaining him; but Christ saith, Thou art troubled about many things, one thing is needful, and Mary hath chosen the better part. You see Christ preferring a diligent attending to the means of grace, b●fore all kind entertainment of himself. Hence also it is, that the Disciples were not allowed to have an inordinate affection even to his humanity and bodily presence. They are reproved for their grief and sorrow, when he was bodily to leave them, because this hindered his spiritual presence. If then, we may not in these cases be excessive in our affections, how much less in mere earthly things?    

THE GODLY MAN'S CHOICE: SHOWING That a gracious heart doth more esteem the favour of God, and the light of his Countenance, than any earthly thing whatsoever.  Psalm 4.6. 
Lord, lift thou up the light of thy Countenance upon us.  
WE are now come to the second part of the Text, and in that we have the spirit of David, and all godly men expressed, and that is contrary to the desires of earthly men, while they thus earnestly long after some earthly good. He sheweth what is that, which his soul doth most thirst after, and that is, The light of God's favour.  
For the right understanding of the words, there is some difference amongst Interpreters: Some Popish Expositors, render it assertively, not imperatively; Signatum est super nos, the light of thy countenance is sealed upon us. Thus Bellarmine, and generally the Schoolmen; They bring it to prove, That there is something of God's Image left in every man, whereby he is able to discern good and hate evil. As if the sense of the Psalmist was this; Why do the men of the world seek thus after earthly good things, and are so uncertain in their affections; for God hath placed the light of reason and conscience in every man, whereby he is able to know there is the chiefest good? Now although we do not refuse this interpretation, upon Illyricus his Reason, that there are no implanted principles of knowledge about God; yet the context doth more evince the latter, that it is by Prayer-wise to God. And although Bellarmine saith, the Hebrew may be pointed, so as to make Signatum est, and that the Septuagint know better than the M●sorites; yet because it's ordinary to put Samech for Sin, and He for Alph, as here Nesah for New; we take it to signify to lift up. And although it should be from nes vixillum, that could not overthrow the sense. And the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify an impression of any thing in us, but a manifestation: As in that place, 2 Thes. 3.14. Note such a man by an Epistle. We therefore understand it of David's Prayer, That God would give a manifestation of his gracious love to him. A Metaphor taken from men, who when reconciled, do willingly turn their face, and look pleasantly upon those whom they delight in. Observe,  
That a gracious heart doth more esteem the favour of God, and the light of his countenance, than any earthly thing whatsoever.  
This light of God's countenance, is often spoken of by David, Psal. 44.3. The original of all the mercy's God vouchsafed to Israel, is said to be God's power, and the light of his countenance, because he had a favour to them. So Psal. 99.15. Blessed are they that know the joyful sound, they shall walk in the light of thy countenance. This favour of God, is that which makes a glad and joyful heart. Hence in Antiquity, it was a proverbial speech to express an happy man by, Deus vidit, God hath looked on such a man.  
Though the light of God's countenance, doth sometimes signify only his bare knowledge and omniscience, as Psal. 90.8. Thou hast put our secret sins in the light of thy countenance: as God's face is sometimes upon a man for good, and sometimes it's said to be against man, for his hurt: but the sum is, That as it is with a man, when he is pleased with another, he turneth his face to him, looketh pleasantly and cheerfully: as Job saith of himself, Job 29.24. Thus when God is pleased with a man, than the Believer apprehends nothing but love and favour from God: He seeth not frowns, but smiles in his face: And he seeth God to be to him, by the eye of Faith: As Esau's face was to Jacob, pleasing; and therefore said to be like the face of God.  
Let us consider what this phrase doth express. And  
First, It supposeth that all our iniquities and sins, they are pardoned and blotted out. For as long as our guilt is upon us, and God seeth that, 
What this phrase, to lift up the light of God's countenance upon a man, implieth.  he turneth his face from us; He is an angry Judge: He is of purer eyes, then to behold such things. Your iniquities divide between you and me. Hence, when sin is said to be pardoned, the expression is, that it is covered, Psal. 32. implying, that sin of itself, is loathsome and abominable to his eyes. Not but that he seeth sin in every Believer, only it's pardoned in Christ, and so not imputed to the Believer: And though God see it, so as to chasten for it, yet not to adjudge to eternal destruction. And this is so great a blessedness, that David, Psal. 32. doth only call this so: Blessed is the man (not whom God makes great, rich, and honoured in this world, but) to whom he imputeth no sin at all. This the humbled soul counteth a mercy, and in its sad agonies, prayeth for the light of God's countenance: All the world doth him no good: All the creatures that would comfort him, do but as those that would give Christ vinegar and gall to drink. David himself (Psal. 5 1.) when in his great conflicts, because of his sin, minds not his Kingdom, or honours, but prayeth, that God would have mercy upon him, according to his loving kindness. Those tender mercies of God, he flieth unto. Till therefore sin be removed, God's anger and wrath belongs unto us.  
Secondly, In this is employed God's favour and love towards us; that he is pleased, and become reconciled with us. If the wrath of a King be so terrible, how much more is the wrath of God? But when the light of his countenance is towards us, than he is gracious; then his eye, his face, are all pleasant and reviving. When David is reconciled to Absolom, then it's no longer commanded, that he should keep from his presence, but his Father's bowels long to see him him again. Can there be a greater good in the world desired, than that God's face should be pleasant to us? Then that he should become reconciled with us? For as it is better to undergo all the wrath of all the most cruel Tyrants in the world, then to lie under God's displeasure; so it is better to enjoy the favour and love of God, than the advantage of all second Causes. Gen. 4.14 Cain speaks of this as the height of his misery, That he should be hid from the face of the Lord. To be in Hell, it would not be a torment, but because God's face is hid. Wheresoever God hideth his face, there is the inlet of all woe and misery. Then on the contrary, when the face of God doth shine upon a Believer, as David prayeth for this often, then is that man's estate blessed and happy: God is then at peace with him: God is then reconciled. Now as the Apostle argueth, Rom. 8. If God be for us, who shall be against us? When the Sun shineth, there may arise many black and thick clouds, there may be sad and gloomy days; but when the face of God doth shine on his children, than no darkness, no tempests, no sad temptations whatsoever, can hinder a man from having the beautiful beams of God's favour. He can make the Sun shine in the dark night. If he giveth peace, none can hinder it.  
Thirdly, This phrase doth imply the original, and cause of all Gods gracious mercies in time. It's because of the light of his countenance, that any good cometh to us. For as the damned in Hell, who are totally cast out from his face, cannot receive so much as a drop of water; so on the other side, where the favour of God is towards a man, there is a Treasure of all the goodness he can desire. Therefore when David prayeth here, he doth (as I may so say) ask the whole Kingdom of God: Have this, and have all, if it be necessary for us. When David prayeth for the light of God's countenance, he doth not ask for a single mercy: It is not for one particular comfort he beggeth, but for the Treasury: To have this, is to have the Ocean, not streams: To have this, is to have the Mine, not some fragments of gold. Oh then, is it any wonder if this light of God's favour be thus to be preferred, seeing it's the Treasury of all the comforts we have! God then saith, Ask of me, though it be to the whole Kingdom, yet I will not deny thee. I mean in this sense; That there is not one mercy in all God's Storehouse; there is no choice dainty in his Cellars, but thou hast the Key to open it, when thou pleasest.  
For in the fourth place, This phrase doth imply, That God hath a peculiar respect unto his Children: That he regardeth them with a more special favour then all the world. For the face of God, to speak after the manner of men, is over the whole world: There is nothing hid from it. But then this shining of his face; this propitious and extraordinary favour, it's only to those that are his: All the people of God, they are his favourites. And as Pharaoh regarded Joseph in a far other manner, than he did his other Subjects, he makes all the Land to be his. Thus doth God to his own Children; He giveth them Heaven and Earth; He makes them Heirs of all the glorious Promises that are made in the Gospel. So that God's face towards them, is in an extraordinary manner: It denoteth a peculiar respect to them. Hence it is, that they have liberty to come with boldness unto him: They have the secrets of God manifested unto them. These are admitted into the holiest of holies, whereas others are commanded to be in the outward Court only.  
Fifthly, This phrase of the light of God's countenance upon a man, implieth the Efficacy and powerful Effects thereof. For as the Sun by its beams doth enlighten the whole earth, and gives life and motion to every thing; thus also doth God where he favours. Where he is pleased, there he doth communicate all those necessary and precious comforts, which he vouchsafeth unto his Children. None ever seeketh the face of God in vain. It's not a vain thing, to have the favour of God: For, his love is active; and he doth communicate himself unto such, to the greatest of their expectations. Whence is it, that God in time doth sanctify his people, doth justify them, doth pardon sin, and heal their corruptions? Is not all this, because his countenance shineth upon them? Well therefore may David pray for this above all earthly advantages whatsoever: For, if he doth enjoy the face of God, then there cannot any thing be denied him. It's from this, that he may press for forgiveness, for holiness: It's from this, that he may importune for any spiritual benefit he stands in need of. As she said, If thou lovest me, how canst thou deny this, and that to me? So, if thou lovest me, if thy face be towards me, why is this or that mercy denied unto me? If I have the Sun, how cometh that to withhold its beams from me? And indeed, this is mainly intended in Prayer, that it should be the light of his countenance acting, and operating: That it should be putting itself forth upon his soul.  
Sixthly, This acting of God's face in reference to the godly, implieth itself two ways.  
First, In respect of outward and temporal mercies. It's from this favour of God, that his people have any outward comfort in mercy towards them. For although wicked and ungodly men, they may have abundance of these outward things, yet it doth not come from God's loving kindness to them: They have them in his anger, and they use them to their own perdition. But it's not thus with the godly; Every mercy, though never so little, comes from the light of his face towards them. So that though they have never so little, if they have no more than Lazarus crumbs; yea, they cannot get them; yet they are better than those who have the greatest portions of the world: for these have the favour of God with it. Which made David say, A little that the righteous hath, is better than great abundance of the wicked. In this consideration, as well as in others, that he hath it with the peace and favour of God, he is the child, and the friend of God, in all this. If he said, he did not rejoice so much in Dono vam ab te dato. This is much more applicable to the people of God; What they have they do not so much rejoice in it, as that it cometh from the favour of God.  
Again, The light of God's countenance, showeth itself in spiritual mercies: And these are a certain and sure effect, demonstrating of it. Whosoever can find the least degree of God's grace in his heart, that hath the experience of any humiliation for sin, of any heavenly-mindedness; though these things are but smoking, yet he may conclude that the light of God's countenance is lifted up upon him. Oh then, whosoever thou art, that findest grace in thy soul, rejoice not so much in that, as of what it is a sign of, what it doth so palpably demonstrate! Alas, even our very graces, as they are inherent in us, can afford us little comfort in themselves; for they are subject to many imperfections and weaknesses: We have many sighs and discouragements because of them. Only as they are Evidences and Demonstrations of God's favour, that from them we may certainly conclude, the face of God shineth upon us: So they afford unspeakable joy. And therefore this is one reason, why a man may more rejoice in the least degree of grace discovered in himself, then in the greatest outward mercies whatsoever. For we may have the wealth of Solomon, the long life of Methusalem, and yet for all that, have not the least of God's loving kindness to us. But on the other side, though afflicted, though persecuted, though opposed, though shut up in dark dungeons; yet the discovery of grace within us, doth make us to conclude, that the gracious eye of God is upon us. So then, it's the light of God's countenance, that is the efficacious cause of all the mercies we do enjoy. As Christ, when he looked upon Peter, that made him go out, and w●e● bitterly. Thus its Gods gracious eyeing and looking upon us, that makes us go forth into any expression of grace.  
Seventhly, This phrase of the light of God's countenance shining upon a man, doth imply, the notice and knowledge of this: For so God's light is often called that knowledge which he giveth of him. And indeed, though the face of God do shine upon a man, yet if he be blind, or in sad darkness of heart, that he is not able to behold it; then it's all one to him, as if did not shine at all. So that David prayeth, that he might have the knowledge and sense of this upon the soul. Solomon saith, L●ght is sweet, but it is to those that do behold it. The darkest ●ight, and day, are all one to a blind man. And thus now, when a godly man sits in darkness, and hath no light which he perceiveth, he cannot but be greatly dejected So it is here; when the favour of God is not apprehended, but we rather apprehend his frowns and anger against us, then, though we be Children of light, yet we walk in darkness. David doth often pray, that God's face might shine upon him; and yet even than it did shine upon him, while he prayed for it: otherwise he could not have had a praying heart, neither could he be sensible of the want of it: But he wanted the knowledge and the assurance of it. So that although it be Gods gracious favour that put● us into a stare of blessedness, yet it is the assurance of it, that makes us to rejoice in it. When David had more joy and gladness in his heart, than all the voluptuous and earthly men of the world, yet this could not be, without the assurance pf God's favour. So that God's gracious love, is better than the whole world. It is that which preserveth from sin and hell; It is that which keepeth off all condemnation: But yet all the while, till we know this, our souls may conflict with sad agonies. And this is the case of all the people of God, who are in sad temptations, and lie under heavy defections. For these, though under the favour of God, yet not being assured of it, apprehend God as an angry Judge, continually against their souls.  
Lastly, Where the light of God's countenance is, there is employed the love and delight the Lord takes in such. The eyes of the Lord, are often said to be on the godly, as being a pleasant and delightful Object: He is never willing to turn his face from them. It is true indeed, there may be such a time with the godly, they may either walk so negligently, or commit such grievous sins, that God may for a while turn his face from them, but yet this will not be for ever: God he will bring them to repentance, to self-abhorrency; so that they shall with the Prodigal, be brought to see his face again. But the constant course of a godly man being to love God, and to avoid all sin, hence it is, that the ways of the upright are pleasing to the Lord, and his gracious eye is always upon them. Protection, direction, sanctification, preservation, all these are daily communicated unto them. What great encouragement is the Father's eye to his Child, the Commanders to a Soldier? but how much more should the light of God's countenance put life into us?  

The Qualifications or Characters of those who do value and desire God's favour above all things else.  
Having discussed what is comprehended in that expression of Gods lifting up his countenance upon a man, I shall now proceed to give such Qualifications or Characters, that are necesseary to such who do earnestly desire God's favour. And  
First, They are such who have a deep and true sense of the guilt of their sin; who are wounded in heart, and lie under their iniquities, as their greatest burden. Such as have this foundation laid, they cannot have any rest or quietness; nothing can satisfy their souls, till God look graciously upon them. We see this in David, Psal. 32. & 51. there, when he lay groaning under the weight of his sins, and was ready to roar out because of God anger; What is it that he so earnestly begs for, but that sin may be covered, that joy might be restored to him? That God would take away those sins, which make such a sad distance between him and his soul. Now David had many earthly and worldly refuges to fly unto; he might have solaced himself with all kind of comforts; but nothing could quiet his heart, if he hath not God's favour. As all the Stars, though they shine together, are not able to dispel the darkness of the night, it must be the light of the Sun that can do that: Thus, it is not any creature, any comfort, any content from them, that can quiet and compose the troubled soul; it must be the light of God's favour shining into their dark hearts. If therefore you a●k, What is the reason why so many crave earthly things, but as for this favour of God, they prise it not; they pray not, or wrestle for it? The answer is, Most men are secure in their sins; they have hardness of heart, and a spiritual stupidity upon them. Hence it is, that they know not what stings are in sin; they know not what a wounded spirit means: They have never been in the Whale's belly, (as it were) nor in the deep waters of the soul, feeling themselves ready to fall into Hell and damnation; therefore it is that they judge all is well enough. This full stomach needeth not the Honeycomb. On then, till sin be more bitter in thy conscience, the favour of God cannot be esteemed by thee!  
Secondly, Such as esteem the light of God's countenance, are many times those that are afflicted, persecuted, and of great exercises in this world. For this is the wretched corruption of our natures, that while we can take any delight in the creature, we run not out to God▪ While we can have but the light of a candle, we care not for the Sun. Therefore it is, that God takes from us all our comforts. He removeth this mercy, and that mercy, that so we may seek after God. Thus God saith, Hos 5 15. he would go fr●m them, they should not have the mercies they used to have: But to what end doth God this? That they may seek to him early in their affliction. As Children, while there is any day, they love to be playing and sporting, and will not come home till the dark night drive them. Those than that are often afflicted and chastened, commonly such do highly regard the face of God. Thus the Church of God (Psal. 80.3.) being in great extremities, God feeding them with the bread of tears, and giving them tears to drink in great measure; yea, angry with their very Prayers: What doth it beseech for in this great strait? Verse 3. Turn us again, and cause thy face to shine upon us, and we shall be saved. A● the Sun is most esteemed after sad, black, and gloomy weather: Thus is the favour of God most regarded, when we find troubles to compass us about on every side. Hence it is, that those whom God loveth, he often chastens. And nothing is more unhappy, then constant happiness; because abundance and fullness of outward mercies, doth take us from seeking the face of God. Let not then the godly mourn away under any chastisements they lie under; for if these are so sanctified, that thereby the favour of God is more endeared to thee, thereby thou canst rejoice in his presence more, these are the greatest mercies that can befall thee. And indeed, at such times the light of God's countenance is more necessary than ever. The less of the creature, the more need to be filled with God.  
Thirdly, Those can only desire the light of God's countenance, that do renounce their own righteousness: That do not justify themselves, or put confidence in their own righteousness. Commonly there are none more ignorant and stupid about this glorious privilege, than the civil, pharisaical and formal men, who placeth all their trust, in the good works they do. Those affections, and that hope, which should be placed on God, they are apt to put upon their own seeming righteousness. Hence (Mat. 5.3.) our Saviour pronounceth those blessed, that are poor in spirit, for theirs is the Kingdom of Heaven And the Virgin Mary magnifieth God in her Song, Luk. 1.53. He hath filled the hungry with good things, and the rich he hath sent empty away. Not only the profane man, who trampleth this Pearl under his feet, but even the formal civil man is a great stranger to this petition. This favour is wholly a strange thing to him, and all because he is full of himself: He makes his good heart, his good works, a god, a saviour to him; and so no wonder if he seek not up to Heaven, and desire light from thence. Yea, in godly men it is thus, that the more debased and self emptied they are, the more is their fellowship with God: The more do they place their happiness in beholding of him. As you see it was with Paul, Who laboured more than he? yet, Who undervaluing all his graces more than ●e? And all this was, that Christ might be wholly exalted. Oh then know, that there is nothing doth so much bolt out this glorious light from shining into thee, as self-confidence, as self-righteousness. And this is the reason why God doth so many times withdraw his gracious presence from his own Children, that they are in the dark, and cannot see any grace, and the least spark of heavenly fire within themselves; and all because they are apt to be lifted up. They must have these thorns in the flesh, else they would depend too much upon their own strength, and their own graces. And when they have been thus humbled, then at last they come to esteem God's favour more than ever; as Paul's passengers, after a stormy black time, rejoiced to see the Sun, more than ever.  
Fourthly, Such only can esteem the light of God's countenance, who are a spiritual and an heavenly people, who have the holy Image of God repaired in them. He that is of the earth, is earthly, and speaks earthly things, (Joh. 3.) but he that is of Heaven, is heavenly. Such as we are in respect of our spiritual constitution, such are our operations, and our inclinations. No wonder then, the natural man desireth not the favour of God; for he is in a corrupt and sinful estate, and so can desire nothing but what is suitable thereunto. Whereas on the otherside, he that is made heavenly, he that hath an holy frame of heart, the motions of his soul ascend upwards still. As you see by David, How often doth he profess the breathe, the longings and thirstings of his soul after God? He cryeth aloud, that he hath nothing in Heaven and Earth, but God: He makes God his Portion, his Shepherd, his Refuge, his Hope, his all things unto him. Whence is David thus carried out to the favour of God, but because of an heavenly heart within? There could not come such sweet fragrant smells, but because his heart was like a spiritual Garden. You see all like, desireth and delights in that which is like: And if a godly man love to see the face, and have the company of another godly man, how much more must he desire God himself? Oh then, complain of that heavy, lumpish, earthly heart of thine! that doth not often say, My heart breaketh for the longing after God at all times. As the Hart desireth the waters, so pants my soul after thee, O God. If thou complainest that thou hast affections for every thing but God, thy heart is taken with every comfort but him: Oh, bewail this dull and sinful frame! Thou wantest heavenlynesse; Thy heart and conversation is not in Heaven.  
Fifthly, Such only prey for the light of God's countenance, as live by Faith, and are affected with things, as revealed by the Scripture. It's as impossible for a man▪ living wholly by sense, and upon worldly Principles, to rejoice in the favour of God, as a worm that crawleth on the ground, to delight in the Sun. Faith is that noble grace, which is like Wings to the soul, to make it fly up to Heaven. We see it in Paul: What was that which so raised up his heart to Christ? What is that which made him to sit with Christ in heavenly places? What is that which is the substance of things hoped for, to every Believer, but Faith? We are all lame cripples, till Faith heal us. And this is the reason why all worldly men have no more sense of this divine Benefit, than the very bruit beasts, because they are wholly strangers to the life of Faith. For it's not the bodily eye, that can see the face of God; neither hath God any bodily face or eyes, but these things are wholly spiritual. And therefore, as the deaf ear cannot be affected with melodious music; so neither can a natural heart discern of this light of God's favour. Oh then, acquaint thyself with Faith! This is a Prospective-glass, that will discover such Objects to thee, that of thyself thou couldst not apprehend. Faith makes us to behold the glory of God's favour: We are stark blind, till Faith open our eyes.  
Sixthly, Such only can esteem the favour of God, who have had the experience of the sweetness and excellency of it. A man that hath not tasted Honey, knoweth not how sweet it is. Therefore David calls upon the men of the world, to taste and see how good God is. If the natural man ever had any experimental feeling of God's favour, and his love, than he would quickly have another heart, be of another mind: Then he would sell all to get this Pearl. But all the while men are unregenerate, they know no other good then that of the creature: It hath never entered into their hearts, to conceive what it is to have the face of God shine upon his people. Insomuch, that all the invitations and allurements are in vain, until God be pleased to come into the soul, and discover his sweetness, and consolations to him. The experienced Christian, that hath often drank of this Wine, still remains thirsty, and desirous after more. For whereas the having of earthly things doth satiate, and at last nauseate a man's heart, so that he hath enough; in this heavenly enjoyment of God, he never hath enough, but the more he hath tasted of it, the more hungry he is still: Always praying with David, Oh, when will he come to me! When those in the Canticles asked the Church, which was so ravished with Christ, preferring him above ten thousand, What is thy beloved more than others? it was an Argument they had never seen him; they had never known him: If they had, they would have been enammoured with him, as well as the Church. And thus, when natural men wonder; saying, Why do these men thus pray, thus mourn, thus long after God? Why is it that they are never satisfied, but in him? It's a demonstration, that this experimental work hath never been upon thy heart: If it had, the spirit of Prophecy (as I may so say) would fall on thee also: Thou wouldst admire the favour of God, as well as they.  
Seventhly, Such only can desire the light of God's countenance, who have the Spirit of God working in them: It's that which maketh the soul go upwards. We being like that man, bowed down, that Christ healed, till the Spirit of God thus raise us up. The holy Ghost came down in fire, which denoteh the actiuty of it. When fire assimilateth any thing into itself, it makes it ascend upwards: And thus, when the Spirit of God converts and sanctifieth a man's soul, it giveth it a contrary motion to what it had before. Then it made provision for the flesh, than it minded earthly things; but now the Spirit of God hath raised it from the death of sin. That as you see it's the mighty power of God, which will make these bodies, that are now corruptible, heavy, and pressing downwards, to be immortal, spiritual, and so agile, that they shall meet the Lord in the air: Even these bodies will be so transformed, that they shall move in the air like Birds. No wonder then, if God's Spirit is able so to work upon our hearts, that they shall be constantly inclining to God. And indeed, none are to rest, till they find God thus mightily prevailing upon them. This excellent frame, may be given by the Spirit, and the Spirit is promised to such as ask for it, Mat 6. Especially, the Spirit of God, as adopting, enab●ling us to call God Father, rebuking legal slavish fears, and filling us with a filial and evangelical frame of heart.  
Eighthly, Therefore another Property of such, who do thus highly esteem God's favour, is, That they are diligent in Prayer, and fervent in approaches to God. Prayer is the ascending of the heart to God, who is in Heaven. The eyes lifted up, argue what the heart should be. Now Prayer is of this excellent advantage, if spiritually and fervently performed, that it carrieth up the soul to God, and thereby God also manifests his loving kindness to his people. Even as Moses, upon his Communion with God, had his face shine so gloriously, that the people could not behold it; and Christ himself, upon Prayer, had his countenance changed, that his face did shine like the Sun, and his garments were white as snow. So that such who esteem of God's favour, they are instant in Prayer. They perform that duty with watching and attending thereunto; which if so discharged, than many consolations, many irradiations of his favour, are communicated to them. So that a man diligent in Prayer, is like the tree by the water side, whose leaf will never fade. Hence we have that encouragement, No man seeketh God's face in vain: And no sooner did God command this, but immediately David's heart yielded to it, Psal. 7.8. Thy face Lord will I seek. We cannot have it, without seeking for it; as that which is most precious, and a very infinite Treasure. And withal, you see the encouragement, God bespeaks it; he saith, Seek ye my face.  
Lastly, Such as prise the light of God's countenance, they walk closely with God, and keep up strict Communion with him. Slothful and careless walking, will never be blessed, with this glorious advantage. You read, the Church was but once careless and negligent, when Christ proffered himself, and immediately Christ withdraweth: so that though she run up and down much perplexed, to see the face of her Beloved again, yet it cost her dear, ere she could obtain it. David began to have but some proud and presumptuous thoughts, Psal. 301.7. And God bid his face, and then he was troubled. You see, a little thing, a word, a thought may do it. Therefore those, who desire to enjoy it, they walk circumspectly, lest they should do any thing, that may make him angry with them.  
Use 1. Of Exhortation to God's Children, To keep up a tender mollified heart; to take no rest till the light of God's countenance shine upon thee. Let not lusts, passions, or any thing be an eclipse between this glorious Sun and you. How can you live without this? May not the Devil come with seven more tormenting Devils then ever, if thou provoke God to withdraw his gracious presence? To whom are woes? To whom are sad terrors and perplexities of spirit? but to such who cry out, God frowneth on them. Oh, they feel his anger consuming of them!  
Use 2. Of Admonition, to natural and unregenerate men, To know there is a better good than ever yet they tasted. Oh that thou couldst desire God, as thou dost wealth and pleasures! Is not the pleasant smiling face of some great Potentate, a reviving to thee? What endeavours for the favour of a great man, who yet is mortal? Will not this condemn thee at the Day of Judgement? Oh, how will the face of God be then esteemed of!   

A Consideration of some false Grounds, of a Persuasion of Gods Love.  
We have declared already the Characters of such who can truly esteem the light of God's favour; let us now consider the condition of such who are mistaken herein, and take that for God's favour which is not. And  
First, There is the rich, earthly, or great man of the world. 
I. Riches.  He who aboundeth in all Prosperity, and needeth nothing, this man thinketh that God's face is towards him in mercy. They gather from all the mercies they enjoy, that therefore God loveth them, but this is a very dangerous mistake. For  
1. In the Scripture, we read, That chastisements and afflictions, are sometimes an argument of God's love, and that God is never more angry, then when he lets a man's ways be smooth, and prosperous: As it was with Moab, because he was not moved often, therefore he was settled upon the Lees. And thus in Hosea, when God is angry in the highest manner, than he threatens, He will not punish their sons or daughters any more, Hos. 4.14. They therefore have little cause to boast in this, That they are not afflicted as other men; they are not in such bonds as others are: For David (Psal. 73.6.) did of old observe this, That whereas the wicked of the world, had all encouragements, they had all temporal increase, yet the godly were bowed down all the day long; and that in those times when Promises of temporal abundance were in a larger way proposed to them. If then the godly man had this measure in the Old Testamant, no wonder if he meet with it much more in the New Testament; where tribulations are made the Red Sea to go through, into the Land of Canaan. Hence the Apostle doth directly argue from God's love, to chastisements, Heb. 12.6. which is again mentioned, Rom. 3.19. Insomuch, that thou who art never afflicted, hast greater cause to fear lest God's wrath be upon thee. The Physician administers no Physic to such who are incurable. Oh the wonderful and blessed effects which the godly find by afflictions, when sanctified! Doth not David say, Before he was afflicted, he went astray, Psal. 119.67.?  
2. If it should be granted, that these temporal mercies thou aboundest with, come from the light of his countenance, yet it is only in temporal things. If we do suppose that they from God's love to thee, yet this is but a common and general love: It doth not at all make to thy peculiar happiness, neither doth it tend to the special favour of God. It may not be denied, but God from a common love to men, who have been just and diligent in their ways, may bestow some outward mercies, as a temporal reward. Thus Austin thought the Romans had that great Dominion given them, because of their justice. And so the Scripture saith, A diligent hand maketh rich, Prov. 10.4. But what is this common love without a special? What is it for God so to love thee, as to make thee strong, healthy, wealthy, and not to give Christ and Heaven to thee? Oh, therefore rest not in the enjoying of these outward mercies, but look to that which is the chiefest of all! If thou hast grace, pardon of sin, and Christ, thou canst not be damned; but if thou have the great things of this world, thou mayest have also the great torments of Hell hereafter. As Ishmael had of Abraham, some rich gifts, but not the Inheritance: As Luther said, of the great Turkish Empire, which God hath given to wicked and ungodly men, it's but mica canis, a crumb that the dog may have, but not the children's Bread.  
3. Let it be given to wicked men thus, from a common love, yet it is withal from God's anger and hatred, if you do regard them in a spiritual consideration. For, they are not sanctified to them; they are not thereby made more holy, or drawn nearer to God. They do become snares and occasions of sins to them: so that they will at the Day of Judgement, even curse the day that ever they had such abundance. They will cry out, Oh that they had been poor, miserable, deformed! That they had been under any calamity, then that they had such abundance; for that hath made Hell seven times hotter: That hath been like oil poured into the flame, which hath made the fire burn more terribly. That which Solomon observed of wealth, (Eccl. 5.13.) is true of all other outward mercies, Beauty, Strength, Honours; How often are they given to the hurt of them that have them? Thus David's imprecation is fulfilled in them, Let their Table become a snare unto them. As too much blood endangers the body: especially these outward mercies, are sure to be a snare to them; because they hinder and oppose all those Christian Qualifications which are absolutely necessary to every Disciple of Christ. Thus it's required, that a man must love Christ more than Father or Mother, or life itself; that he must deny himself, and take up his Cross. All which cannot be, because of immoderate love to these outward mercies. This is the Camel's bunch; This is that which chokes the Word. The Pharisees, because they were covetous, derided Christ. If then, you comfort yourselves, because God hath given you all outward fullness; examine how these are sanctified to you. What spiritual effects do these mercies bring upon you? Do you not pray the worse, hear the worse? Are not your hearts the more distracted and divided? Doth not the earth make you forget Heaven? Oh then, be afraid and tremble at these things, rather than confidently rejoice in them! Did not Abraham tell Dives, He had received good things in this life? but for eternity, he was not to receive so much, as a drop of water. Pray unto God, that all thy good things be not given thee here, and thou have nothing hereafter.  

II. An untroubled Conscience, is no Argument of God's countenance.  A second sort of persons, who mistake about the light of God's countenance, is, Such who have a quiet, untroubled, and eased Conscience. They commonly argue thus; God loveth them, for they have no trouble in their hearts; they have no fear or disquietness in their souls, but they put their whole trust in Christ. Such as these, that die as a Lamb, (so people express it) they make no doubt but this is the favour of God. They thank God, God loveth them, and they love God: They never doubted of God's love to them: They are fully assured of it. Thus they take a secure, and sometimes a scared conscience, for that which is quieted, and made peaceable through the blood of Christ. And this is the condition of very many; they do even rejoice in this, That they never doubted. They think, the godly, who have often fears and doubts, who are in sad temptations, to be the worst of men; and that it is for their wickedness they are so. Even as the wicked thought Christ to be smitten for his own sins; and that God did in such a peculiar manner, bring him to that accursed death, for his high impiety. Thus do the profane men of the world, censure the generation of the godly, who have many times sad dejections of spirit, and walk without any sense of God's favour at all: yea, ready to cry out, They are damned, and that God hath forsaken them.  
But to search into the bottom of this Disease, which is Epidemical:  
First, Consider, There is a great difference between a stupid senseless conscience, 
1. An untroubled Conscience, may be a stupid seared Conscience.  and a serene conscience made so by the light of God's countenance shining upon it. This is not a quieted conscience by the Promise, and through Christ, but a stupefied one; which the Apostle calls a seared one, that cannot feel; that cannot apprehend. It is with thee as mad men, that conceit such and such great things to themselves, when (alas) it's for want of their wits and sobriety, that they have such foolish imaginations. Thus when thou presumest of Heaven, and salvation: Oh thou art sure thou shalt go thither! Whence is all this, but because thou hast no spiritual life or feeling within thee? Oh, if thou wert in thy spiritual senses; if thou didst understand aright, thou wouldst quickly cry out, and tremble at that cursed condition thou art in! Who were more abominable to God than the Pharisees, yet who justified themselves more? Who put more trust and confidence in the works they did? Therefore do thou search into thy heart more. Whence comest thou to be thus secure and confident? Is it not because thou art delivered up to a reprobate sense? Is it not because thou art dead in sin? And as dead men cannot feel any pain or torment, so neither canst thou. Therefore if you see men that lived wickedly, yet die peaceably and confidently, this is not the light of God's favour upon them; it is their senselessness; It's their stupidity. You cannot see a more miserable object then such are.  
Secondly, This quiet and comfortable conscience they boast of, 
2. And may be accompanied with gross sins.  is not from the light of God's countenance, because it's for the most part accompanied with many gross and wicked sins. As it was with the Jews, though they committed such abominable practices, that even the light of nature did condemn, yet they will come and cry, The Temple of the Lord, The Temple of the Lord. For this the Prophets of old had such great Controversies with the people, that though they gave themselves up to all kind of wickedness, yet they would stay themselves upon God; and like the whorish woman, would wipe the lip, and be as confident as if they had done no evil thing. Oh then, let such be awakened out of their spiritual madness! What? Thou an enemy to God, by all the profaneness thou art in all the day long? Dost thou come boldly to God? Dost thou say thou puttest thy trust in him? Remember, that God is a consuming fire to such as thou art. It's not for thee to cast thy eye upon the Promise as yet, but upon the terrors and threatenings of the Law: It's for thee to hearken and hear how the Law curseth thee: That abroad and at home, thou art under the condemnation of it. Conclude therefore this to thyself, that all the confidence thou hast in God's mercy, if accompanied with a profane and impenitent life, is but a rotten post; which though it shine in a dark night, yet when the Sun ariseth, it is discovered what it is. The Apostle John speaks terribly to this, 1 Joh. 3.20. If our hearts condemn us, God is greater than our heart, and he knoweth all things. If then, thy own natural conscience accuse thee for such and such miscarriages, know that God who is omniscient, he knoweth more evil by thee, and will much more condemn thee.  

3. And without taking God's way for the obtaining and preserving of it.  Thirdly, This quieted heart is thus lulled asleep, because it hath not taken God's way, either to obtain or preserve quietness. For the light of God's countenance is not like the light of the Sun, which shineth upon the just and unjust, and cometh upon all men; even the Thief and the Adulterer, he, hath this light of the Sun to accomplish all his wickedness: but the light of God's favour is with much difficulty obtained, and with as much difficulty preserved. For in the obtaining of the light of God's favour, there must be a necessary Humiliation for sin, and sense of our utter perishing in ourselves. Come unto me, ye that are heavy laden, (saith Christ) and you shall find rest for your souls. And thus the poor in spirit, (Mat. 5.) they are called blessed. How did Paul come to triumph so confidently in the love of God through Christ? Was not this foundation first laid, that (Rom. 7.) he perceived the Law to be a kill Messenger to him? He saw; that made sin out of measure sinful. And thus being undone in himself, he is directed to esteem highly of the grace of Christ. So that there is a vast difference between Paul's confidence and good persuasion, while a Pharisee, and when converted: For while a Pharisee, he was very zealous, and saith, He had a good conscience; he did not walk against the checks of that; he had much comfort and consolation, in pursuing these dictates: But when converted, he cryeth out of all these; he was a Blasphemer, a Persecuter the greatest of all sinners. And thus it will be with thee; Thou goest on in thy way with all presumption; thou pursuest thy superstitions, thy will-worship, and hast unspeakable content in thy conscience for doing thus. But oh, when God shall shake the foundations of thy soul! when he shall discover thy very originals, than thy soul will be in woeful agonies; then the very rottenness of all will begin to appear within thee. The light of God's countenance: comes after trouble for sin. God is known by this property, (2 Cor. 1.) That he bringeth light out of darkness, even as at first, out of a Chaos he made light. Thus it is here; From the confusions and disorders of the soul, because of sin, there ariseth afterwards the greatest tranquillity of spirit. It's true, this trouble about sin, is in some more, in some less; but yet there is an absolute necessity of feeling sin so far a burden, that it findeth itself eternally perishing without this. Again, for the Introduction of this light into the soul, there must not only be a deep sense of sin as a burden, but earnest hungerings and longings after the righteousness revealed by the Gospel. Judas and Cain felt the burden of their sins upon them; they had weight more than they could bear, but they despair under this; they have no breathe and desires after the grace of God. Now Christ will not vouchsafe this precious Pearl to swine that trample it under their feet; That they shall have it, who care not for it. But the soul is prepared by many inlargements and strong desires; Oh, that I might have but a glimpse of this light! Oh, that I had but a drop to cool, not the tongue, but the whole soul, that is scorched with the guilt of sin! Go then, and consider thyself; Thou speakest much of God's favour, but hath thy soul been in agonies; in breaking of heart for it? Never did a man, weary of the night, more desire to see the day, than thou dost the gracious light of his countenance to thee? If upon these terms salvation hath come to thy House, than there is some hope. As the light of God is thus obtained at first, so it's with no less difficulty preserved. For  

Causes of the eclipse of God's face to the godly.  1. Formal and negligent profession of our love to God, will cause a dark night to arise. Though thou dost not prove a direct Apostate; though thou dost not give over all praying, and all duties, but keepest up the form of them in thy Family, and in the Public; yet this dulness will Eclipse the favour of God. The Church in the Canticles, she did not forsake Christ her Beloved; she did not become an Adulteress, and seek out another Husband, only she was lazy and negligent, when Christ knocked at the door: And this only was the cause of so much sadness to her afterwards.  
2. Even the distempers of the heart within, though not breaking forth into gross evil, may make God withdraw his face. Those glorious Angels, were they not cast out from God's face, and chained up in darkness, for nothing but proud and lofty thoughts? Yea, David a good man, he began to have some secret secure thoughts within him, to think his mountain was well settled, but God immediately hid his face, and he was troubled. This mountain begins to skip like a Lamb for fear. Take heed then of secret, close, and insinuating thoughts of pride and self-fulness; for this makes God, as the Father to the Child, that is presuming of itself, to withdraw from thee.  
3. Too much inordinate affections and desires, even to lawful things; this makes God jealous: And for this thou shalt not have the comfortable light of his countenance. The Church appeared with the Moon under her feet. All sublunary things, aught to be under the heart of a godly man: But as the Sun is sometimes eclipsed, by the interposition of the Moon; so is the favour of God too often obscured by minding these earthly things. You see then, how difficult a thing it is, to keep this fire always upon the Altar: To keep this Lamp from going out. Therefore the profane man, who never watcheth to these things, who doth not seek the Kingdom of Heaven in the first place, cannot have this light of God's favour.  
Lastly, Thy quiet and peaceable conscience is not from God's favour, but because never assulted by the Devil; never checked by doubts and oppositions from within. David had the comfortable beams of God's favour shining upon him, but he had also sad wrestling within. How often did he chide and rebuke his soul, for being so inordinately cast down within him? It's a saying acknowledged by all Divines, He that never doubted, never believed. O Lord, I believe, help my unbelief. Though doubts are not a duty, yet they will be necessary companions; as corruptions to our graces.   

Of the Joy of Saints, in God and heavenly things, as one Effect of the Light of God's Countenance: The Nature of it, and the Preeminences of it comparatively to all other Pleasures whatsoever.  PSAL. 4.7. 
Thou hast put more gladness into my heart, than they have had, when their Corn and Wine increaseth.  
THis text declareth a Reason, why David desires the light of God's countenance above any earthly things; why his wish is contrary to those of the world. And the Reason is deduced from that blessed and admirable effect of it upon David's heart, God being reconciled, put more gladness into his heart, than all the pleasures of the world could amount unto.  
So that in the words, we are to consider the Benefit or Privilege itself, Gladness. It's a rule, That (Omnis vita est propter delectationem) all life, yea all operations, are for delight. So that Gladness and Joy, is the soul in its highest felicity: It's the action of the soul in flourishing Characters: It's the soul in its glory: It's Arras unfolded and spread open.  
2. There is the Original and Efficient Cause of it, God: Thou hast put. God's comforts and joy, they are like himself, infinite, pure, unmixed; there is no fear or sorrow accompanying such.  
3. There is the manner of participation, Thou hast put it into my heart. This showeth the efficacy and irresistibleness of God's comfort, He puts it into the heart, men cannot: They can only suggest, they cannot put into the heart. If God puts comfort in, all the troubles and sad temptations which arise in the soul, cannot be able to withstand it, no more than the night can hinder the day from dispelling of it.  
4. There is the Subject or Vessel receiving it, My heart. The world's joy is but in the mouth, or in the fancy; this is in the heart.  
Lastly, There is the aggravation of it, by a comparison with all earthly joy; and that the greatest which can be: More than when their Corn and Wine increaseth. Judea was a Land that abounded with Corn and Vineyards: And the Scripture, when it would express a great joy, calls it the joy of Harvest: Yet David's joy is greater than this.  
Now though the text instanceth in these two, yet we are to understand all kind of joy. The joy of the rich man, of the great man, of the voluptuous: Let the joy be what it can be in any earthly thing, an heavenly heart hath from God a better joy. It's true, some Interpreters make this the sense; as if David did here profess his joy, because his enemies whom he reproved in the beginning of his Psalm did thus increase. As if he would say, Though they hate and oppose me, yet I am so far from bearing ill will to them, that I rejoice in their abundance. Yea, some Popish Interpreters, make a mystical meaning, as if here were a Prophecy of the delight of God's people; because of the Sacrament consisting of Bread and Wine: Yea, Oil is added in some Copies of their Translations, as if their extreme Unction were also intended. But this is indeed, to make the Scripture a Nose of Wax, as they call it sometimes. Therefore the Hebrew Preposition Min, though it sometimes signify Of, yet in many places, it's to be interpreted comparatively, For rather: And thus it is here. Observe,  
That the godly have more joy from God, and heavenly things, than all the men of the world can have in their earthly delights.  
If a wicked man did but know what the comfort and consolation is, that doth accompany an holy life, he would judge all his earthly pleasures, to be like the Prodigals husk. He would cry out of his madness; Oh foolish and unwise, that have left this spiritual joy, to partake of humane and worldly! 1 Pet. 1.8. It's called unspeakable joy, and full of glory. Such a joy, that it can never be expressed: As a Father, or a Mother, cannot express their natural affections. It's a joy, which the godly that feel it, cannot declare unto another; but when they have said all they can, still they feel more. Though out of their abundance the heart speaks, yet it cannot speak all its abundance. And as a godly man cannot express it, so neither can a natural man believe any such thing; he cannot be persuaded that there is such joy in it. As he that hath not tasted Honey, cannot judge how sweet it is: Neither can a blind man think, what a glorious creature the Sun is.  
Let us therefore first open the absolute nature and dignity of this Joy, then speak of it comparatively.  
And in the first place, The glory and dignity of this joy, is from two particulars in the text.  
First, It is from the Original. As there is a wisdom which comes from above, 
The nature of this joy.  that is heavenly; and a wisdom fleshly and devilish: so also, there is a joy which comes from above, that is pure and excellent; and there is a joy, that is of the world, and the flesh, and this is indeed devilish. But the joy, which a godly man receiveth, it's from Heaven, from God himself; and so hath a pure and choice excellency in it. It differs from worldly joy, as the elementary fire from the culinary. The elementary fire, needs no pabulum, no wood to maintain it, it will not perish; but the kitchen fire, that must have wood or coals, it will not last any longer than this fuel. Thus all worldly joy, that must have daily sticks and coals put to it. If Friends die, if Wealth be lost, Pleasures denied, this joy is gone: but this joy from above, abides, the same. As long as God abides in Heaven, so long that continues; unless we by our sins, provoke God to take it away. All the world cannot give such a joy as this is. Therefore Gal. 5.22. it's called the fruit of God's Spirit; and often, Joy in the holy Ghost. Hence the Spirit of God is called the Comforter: And God is styled (2 Cor. 1.3.) the God of all consolations, because it is he alone that works it. Men may create the world as well, as of themselves get such a joy as this. Hence the people of God walk many times mournfully for the want of it; And there is no Samaritan can put this Oil into their wounds. David cannot always say, God put such joy in his heart: Yea, he professeth the clean contrary sometimes, That his soul was bowed down; that he watered his bed with tears. And Joh. was almost like a damned man in Hell. But of the Reason of this desolateness, we may speak hereafter; It's enough that this demonstrateth God to be the Author of all our joy: And that as all the men in the world cannot make the Sun arise in the morning, did not God appoint it that natural course; so neither are any able to bring this joy into their hearts.  
Therefore in the second place, The second discovery of this joy is from the manner of working it; Thou didst put it into my heart: That is an excellent expression. It showeth what dominion and sovereignty God hath over the heart: He can as easily put joy into thy soul, though afflicted, though tempted, though grieved with sin, as thou canst pour Wine into a Bottle. He can with a word, command waters to become Wine. So that as the Orthodox maintain, That God's grace in converting the heart, is irresistible; it's insuperable: The heart cannot resist it with final prevalency. For à nullo duro corde respicitur; quip ad hoc datur ut tollat cor durum. So it's true also in spiritual joy; The grieved heart, the sad heart cannot reject it, because it's given to take away the sad heart. Hence we read of the people of God, the Martyrs and others, that they have rejoiced under their tribulations, more than their Persecutors did under all their abundance. How was this possible, but that God did so fill their hearts, that no outward or inward misery could have any room there? This should teach the people of God to walk so exactly, that they may not on the contrary say, God hath put more bitterness into their heart, than any can have in their worldly miseries. For as the joy of God is more than all earthly joy, so the sense of God's anger and wrath, causeth more sorrow and anguish of spirit, than all outward calamities can do. A wounded spirit, who can bear?  
Thirdly, This Joy which God puts into our hearts, followeth upon a true godly sorrow and mourning for sin. All the joy of thy heart, which doth not flow from humiliation and deep sorrow for sin, it's but a blaze; it's like the crackling of thorns. And this is necessary to be observed; for the Hypocrite, who never had any true sound grace, yet he may have some transitory joy. So Mat. 13. They received the Word with joy: And some rejoiced in John Baptists light; but it was for a season only. And thus many in some fits, yea in some holy duties, find a gladness and inward joy upon their hearts; but this never had a true sorrow go before. Before Paul was admitted into Gospel joys, he was stricken to the ground, and had a deep sense of his former guilt. Therefore the Promise is, Blessed are they that mourn, for they shall rejoice, Mat. 5. Therefore as the Psalmist speaks concerning afflictions, it's true also of godly sorrow; They that sow in tears, shall reap in joy. Many desire joy; they are willing to hear of a Sermon that may cause gladness in their hearts; but then they cannot endure the preparatory unto it: They do not love the Law should wound them, before the Gospel heal them. But this is the nature of all heavenly joy, it's a daughter to godly sorrow. Verus paenitens de peccato doler, & de dolore gaudet. And this is it which makes godly joy so welcome and so precious, because the heart was mourning, and humbled before, thinking itself unworthy of any joy in the least manner: Though others might rejoice, yet not they. This then is the method God takes; First the Spirit of God is a Spirit of Supplication and mourning, then it's a Spirit of Joy and consolation.  
Fourthly, This joy which God putteth in the heart, it's from spiritual and heavenly motives. Therefore the duty is so often called for to Rejoice in the Lord: And it's called Joy in the holy Ghost. It ariseth from God's favour, from Gospel-Priviledges; because God is reconciled; because sin is pardoned; because we are justifica through the blood of Christ. So that the joy of a godly man, and of a natural man, differ as much as Heaven and Earth. For what makes thee rejoice at any time? Is it some worldly pleasure? Is it not some earthly content? Is it not because such and such earthly advantages befall thee? Thy heart is never cheerful and merry, but from such considerations. Now, how different, and poor, and contemptible are these to this heavenly Joy? For the gladness of their heart, ariseth from the love of God; from an Interest in Christ; from the consideration of eternal glory. These sublime and spiritual Objects, do ravish the godly soul. So that the delights of a beast, are not more inferior to the delights of a man, as a rational man, than the delights of a man are to him, as a Christian. What the Apostle speaketh concerning the thoughts and words of a Child, comparatively to a man, the same is true also in respect of joy, 1 Cor. 13. Children have their joy; they laugh as Children; they rejoice in their Babies as Children: but when they come to be men, they cannot rejoice as Children; they cannot delight to play as they did, when little Boys. Thus when thou art once made godly, and hast tasted of more excellent Joy, thou canst not delight in the pleasures of sin, nor in the greatest advantages of the world: They are below thee. Thou sayest to thyself, when inordinately rejoicing in these things, as she did, but falsely, to David; Thou hast made thyself like one of the vile fellows to day. The godly man's joy comes from an higher Spring, than the worlds doth.  
Fifthly, Hence in the next place, No man can have this spiritual joy, but such who are regenerated, and born of God: Who have a spiritual and supernatural life. We see in nature, that according to the several kinds of life, so there are several delights, and proportionable thereunto, the natural and animal life, the rational life, the sense hath its delights, and reason hath its delght. Thus when a man is born again, he hath his joy and his delight. Do not ye read often of David, that professeth the Word of God, was sweeter than the honey or the honeycomb to him? Doth he not say, That his heart panted after God, like a parched wilderness, and more than the hart doth after waters? And whence is all this, but because David is a man after Gods own heart? And indeed, it's wholly impossible that a man should rejoice in any spiritual Object, till he himself be made holy. As our Saviour told his Disciples, He had other meat to eat of, than they knew of. So hath every godly man, other joys, other delights, than any natural man can conceive. Therefore do not keep off from godliness, for fear of losing thy joys; do not think that is to bid farewell to all cheerfulness and gladness of heart: but rather, thou never yet didst know what true joy means; as yet thou art a stranger to it; for none but a regenerate man can enter into this Joy.  
Sixthly, This joy which God puts into the hearts of his people, it's unspeakable and unexpressible. Like that new Name, and hidden Manna, which none knoweth, but he that hath it. Prov. 14.12. A stranger doth not intermeddle with this joy. There are some things that are so experimentally perceived by us, that a man cannot express them: He feeleth them, and is fully persuaded of them, yet he cannot tell how to express this to another. As life, a man doth feel and know he liveth, yet who can tell another what his life is? Job was in bitterness and sorrow, and it was above his expression; his Friends censured him, but saith he, If your souls were in my stead, you would judge otherwise. If you felt what I feel, you would be of another mind. And thus it is in regard of spiritual joy; You are apt to condemn the generation of the godly; Why will they be so strict and precise? Why will they not run into the same excess of sin, and enjoy the ungodly pleasures of the world as others do? Oh know, you speak foolishly in this thing! If your souls were in a godly man's stead; if you had ever felt what they feel; if you had ever perceived upon your souls that which they have done, you would quickly change your minds, and your conversation also. You would then say, An hour of this Joy, is more than a thousand years of the worldly joy: That a drop of this, is more than an Ocean of carnal pleasures. This made David call upon wicked men, to taste and see how good God is. If you would taste; if you would set yourselves to try what this Joy is, you would then quickly perceive a difference: But none knoweth this, save those who have the experience of it.  
Seventhly, The nature of this joy, is to put a man upon all holy actions: Upon active and serviceable ways for God. And thus in regard of its Effects and Operations, it differs from worldly joy, as much as Heaven from Earth; or Gold from dross. For when the heart of a wicked man is merry, what doth it put him upon, but ungodly practices? Then they must go to their cups, to their sports, than they must go to their frolic and wanton plays: Thus their joy makes them very wicked; whereas this godly joy putteth a man upon praising and blessing of God- Is any man merry let him sing Psalms, Jam. 5.13. It puts him upon more servant and cheerful praying, hearing; and no Christian is so active and lively as he that is joyful, Neh 8.10. The joy of the Lord is said to be their strength. There needeth not then any great labour to discern the godly man's mirth and the wicked man's: For the wicked he increaseth his sin thereby, he is more hardened to do wickedly. This joy is like the Devil to the herd of swine, which were hurried violently to hell; they would never do that in a sober sad spirit, they do then.  
We have declared the nature of this heavenly gladness absolutely; Let us now consider the aggravation of it comparatively to all other pleasures whatsoever; that so all unregenerate men may see they live to their loss, and that one day in godliness affords more true solid comfort, than the whole life of a wicked man, though he should live Methusalem's age. And  

How it exceeds all worldly Joy.  First, Spiritual joy exceeds all worldly, in regard of the purity of its nature. It is an unmixed joy, there is nothing adhering to it, to make an abatement, or put a check to it; whereas all worldly joy hath gall as well as honey; there is no Rose groweth without its pricks. Look over all the worldly comforts that every where are enjoyed, see if they have not a But in them; as was said of Naaman the Syrian, He was a great man, an honoured man, a rich man, but he was a Leper, that took off from the rest: So of every unregenerate man, He hath such an estate, such friends, such advantages to delight in; but there is such a sin, and such a sin, which if rightly considered would mar all his comfort. Do not thou therefore set thy soul to rejoice and to take its ease, for there is either the commission of such sins, or the omission of such duties, that would quickly wound thy heart, and take thee off from all thy jollity; whereas now come to this heavenly joy, there is joy, and no cause of sorrow joined with it. This is like the upper region, where there are no Meteors: Look round about thee, Think of God, of Christ, of eternity, of death, yea of sins, and thou hast cause to rejoice; for all these things work for thy good. It's true, there is a time when the godly are called to mourning, when they are to fast and humble themselves; but consider, this holy mourning doth not oppose, but increase heavenly joy. The more thou canst mourn for thy own sins, or the sins of the Nation, the greater is thy joy in the Lord: So that such mourning doth make thee abate of thy natural and earthly comforts, but not at all of thy heavenly comforts: So that heavenly joy is of such a pure nature, that it's better than gold, it cannot have any dross mixed with it; it's like the pure flames of the fire, which cannot receive any mixture with it. Therefore do then consider over all thy worldly delights. Was there ever any that did afford mere matter of comfort? Is there not some occasion of grief, of vexation, of discontent as well? whereas all heavenly things afford only delight, and no trouble at all.  
Secondly, Spiritual joy is more cordial and substantial; it doth more inwardly possess a man, than any earthly joy can do: Disce gaudere, said Seneca: Thou hast put it into my heart, saith David, Psal. 33.21. Our heart shall rejoice in him, and Psal. 3.5. My heart shall rejoice in thy salvation. Hence you heard it was called unspeakable joy; and the peace of God, which is the cause of this joy, is said to pass all understanding. Therefore our Saviour prayeth, Joh. 17. that this joy might be filled is them; a notable expression to declare that the comfort God's people have, is of a far more solid and real nature, than what men of the world have: They are never heartily and truly joyful, for there is either the sting of some sin, the guilt of conscience, or the fear of some danger, that doth greatly check their joy: Insomuch that many times the ungodly of the world, they put the best face upon things they can; they would bear it out, as if they had peace, and they had comfort, when God knoweth, and their own heart, feeleth many tormenting fears within them. Solomon speaks fully to this of a wicked man, Prov 14.13. Even in laughter the heart is sorrowful; his meaning is, that a wicked man in the midst of all jollity, and a carnal mirth, yet he hath but a sad heart, and why? There is guilt with him, there is a conscience secretly repining in him, and though he striveth to bear it down, and would make a greater noise than that, yet these whisper, and secret accusations do greatly weaken their joy; for it's enough that conscience accuseth thee, though none in the world else can witness against thee, Quid proder it tibi non habere conscium, habenti conscientiam? What will it avail thee to have thy conscience accusing thee, though there be no witness conscious with it? Was not Belshazzar in the midst of all his jollity and excessive riot? Yet the appearing of an hand-writing made him quake, and his knees to tremble. Why might not he have thought it had been some good Angel, or there was some writing for him to increase his kingdom? No, but before ever he can tell what it is, he is afraid, and trembles, his heart was guilty, Semper praesumit saeva mala conscientia. Thus take the most wanton, loose, and jolly sinner that is, his heart being guilty, he always thinketh and feareth the worse; now the Lord remembers such and such sins: So that it's not the laughing, and ranting, and singing of merry Songs, that demonstrate a joyful heart; no, there may be sadness and terror within for all that; whereas this spiritual joy filleth up the heart of a godly man, whatsoever presents itself, he can rejoice. At this time, when David professeth his joy, it was outwardly a most sad time with him. For Expositors judge, he was now pursued by Absolom his own son, who riseth against him, his people forsake him, Shimei raileth at him, telleth him, God had now avenged the blood of Saul upon him; and all this was occasioned by his own wickedness; yet in the midst of all these sad circumstances, he had so much joy in his heart: So that the godly even while he weepeth and mourneth, hath joy, and the wicked even while he laugheth and rants it, yet hath gnawing worms within him.  
Thirdly, Heavenly joy is rational, settled upon sound and solid grounds. If you see any godly man rejoice, and walk with a cheerful spirit, it's well done, there is cause for it; who may do it if not he? Whereas take any natural unregenerate man, he hath not the least cause of the least smile: If he did as he should do, he would roar and cry out, he would go and weep bitterly, he would smite upon the breast and the thigh, saying, What shall I do? Oh my sins, my sins! Now this is greatly to be considered, who hath the true cause of rejoicing and who not. Tell not me, such a man liveth a jolly merry life, such a man is at his heart's ease, he liveth in his pleasures all the week long: Oh but what reason, what cause hath he to do so! If he did rightly consider himself, if he did lay his sins to his heart, he would mourn and weep, and bewail himself all the day long; for what joy canst thou have, as long as thy sins are not pardoned, as long as God is angry with thee, as long as thou mayest tumble into hell every moment? Is it for such an one as thou to be glad, and laugh, and take thy ease? No, our Saviour Luk 6.25. pronounceth a woe to you, for you shall mourn, though now you will not: There is no peace saith my God to the wicked man; it's the speech of the Prophet Isaiah, Chap. 48 22. Stand off then, joy doth not belong to thee, it's the godly man's portion; none may, or hath cause to walk cheerfully but he, for the favour of God is upon him, God is not angry with him, his sins they are forgiven, death and the day of Judgement can do him no hurt, whether poor or rich, whether well or ill, whether living or dying, he hath cause to rejoice, Phillip 4 4. Rejoice in the Lord always, and again I say rejoice: Rejoice always. There is no time wherein thou mayest not rejoice. Do not say, I have this affliction, I have this sad trial upon me: It's no matter, saith the Apostle: Let it be how it will be with thee, Rejoice always; and indeed let the wicked and ungodly tremble; let them cry out with horror, those that have the guilt of their sins upon them, those that every moment may be adjudged to hell; let them mourn and tremble: But for a godly man, he hath no cause at all, but to rejoice in the Lord always.  
Fourthly, Joy from the Lord will have a good end, there will be no sad reckoning for it afterwards: There will be no cause to repent of it; but all worldly joy though it doth please thee for a time, yet there is a sting in the tail of it there will be a bitter account to be made at the day of Judgement, and this certainly you should rightly consider of: These pleasures, this carnal delight of mine, will it not cost dear hereafter? Will not all this honey turn into choler? Will not my torments be according to my pleasures? What saith Solomon to his young man that is most given to follow his delights, Eccles. 11.9. Rejoice O young man, and walk in the ways of thy heart, pursue thy lusts, care for nothing, trample God's word under thy feet, but know thou, that for all these things God will bring thee to judgement; and is not this like an hand-writing in the wall? The thoughts of what will be hereafter, may justly strike out all thy present delights: I am merry now, laughing now: But shall I do thus when death comes? shall I laugh when at the day of judgement I shall stand arraigned at his Tribunal? Oh do not admire such pleasures, that will cost so dear at the latter end! But for the godly man's joy, that will never shame him, that will never grieve him, but as the Apostle speaks about repentance, it's a repentance never to be repent of. Thus here is a joy that is always to be joyed in, a joy that will never trouble thee hereafter, whereas for all this worldly joy thou must mourn again; it hath been the time of thy sinning, and of thy rebelling against God, and therefore all this will turn into bitterness at the latter end; If these pleasures would not turn into torment, than it were something; but as these have abounded, so will thy torments and troubles also abound. Thou canst not say with Agag, the bitterness of death and hell are past: What is the sad end of all Dives his joy? Yea sometimes they are destroyed in the very midst of all their pleasures, as the Philistimes, and as Nabal were.  
Fifthly, The joy and gladness of a godly man is stable and perpetual, because the ground and cause of it is unchangeable: God never ceaseth to be his Father, he shall never be cast out of the state of Justification, he shall never lose his interest in Heaven; now this rock always abiding, their joy must also be immovable. It's true, though the godly have cause always to rejoice, yet they do not so actually; for the present they may mourn and be in bitterness, but that many times is caused by their own sin and weakness; or else God to give them more comfort, afterwards doth suspend present comfort, as the Sun is most welcome after a tempestuous black storm; but though this be, yet the foundation of their joy remaineth sure, there is the same cause why they should rejoice always. Oh but thus it is not with the unregenerate man, all his joy is but a blaze, and all the cause or ground of it is very uncertain. Every creature and condition they rejoice in, is it not mutable? To day laughing, to morrow crying: To day cheerful because thou hast it, to morrow mourning because thou hast lost it. Thus in Job, Chap. 20.5. Zophar saith, The triumphing of the wicked is short, and the joy of an hypocrite for a moment: The oil to this lamp will quickly fail, thy honours, thy life, thy wealth, these things will not last always. Oh than should it not be thy wisdom to lay up for such joy, that will abide continually, that will never leave thee! Is it not evident folly to take thy delight in that, which may be lost the next hour? As Jonah took great content in his Gourd, and within a day a worm breedeth therein, and consumeth all. Therefore say of thy worldly joy, as thou mayest of thy life itself; It is but a bubble, a vapour, here to day and gone to morrow; if thou couldst preserve all this delight continually, and death itself could not rob thee of it, then go on, and make much of it: But to thy terror thou wilt find the instability of it, as with the Sodomites, The morning was fair and pleasant, but fire and brimstone was upon them before night. For aught thou knowest, thou mayest go from laughing here, to eternal roar in hell the next moment.  
Sixthly, Spiritual joys transcend earthly, because the soul can better perceive them, they are of a more spiritual and penetrating nature and efficacy: The soul can receive them as the sponge doth water, or the iron doth fire, the soul may be filled with it: but all bodily delights and joy, they are more gross and thick: This reason give the Schoolmen, why all soul delights are above the body, and much more if they be spiritual and heavenly: As those sins which are immediately seated in the soul, they are more deep and inward then bodily sins; so that joy and delight which enters immediately into a man's soul, is far more soaking and pressing, then that which is upon the body primarily: For bodily joys are like the Sunbeams, which come in at a cranny, or little hole; but foul delight is as when the Sun comes in at a window, or at a great door, there is capacity enough to receive it.  
Seventhly, All earthly joy is to be moderated, we may sin in it, we may go too far, we may overjoy: Therefore the Psalmist exhorts, Psal. 2. to rejoice with trembling. While we take any joy in these earthly things, we are to do it with trembling, for than is a temptation to sin, then are we in greatest danger, in the midst of heat we are subject to take cold. Hence the Apostle saith, 1 Cor. 7. Those that rejoice, must be as if they did not rejoice: So great a care are we to have that our joy be moderated, we do not say it's unlawful to take delight, and joy in the creatures, the Scripture commands to eat and drink with joy of heart, only we must not joy excessively, we may quickly let this joy overflow the banks; and certainly the carnal and immoderate joy that men take even in lawful things, is no little part of their iniquity: For why is it that thy heart can rejoice in outward mercies, thou canst take delight in these creatures, but hast none at all in heavenly things? A Fair, a Market is thy delight, when thou canst not call the Sabbath a delight: Is not all this, because thy heart over-joyeth in these things.  
Use of Exhortation, not to be disheartened at godliness, as if it were a sad, melancholy, mopish life: Oh know, thou never comest to have true joy, till thou live the godly, exact, and precise life! The closer thou walkest with God, the more fearful to commit any sin, the more unspeakable and solid is thy joy. Oh call not that laughter and mirth of the wicked man, joy! Solomon saith, it's not joy, it's madness: Do not ye see mad men; they will laugh, and hoot, and leap with jollity, when they are bereft of reason, and lie in chains bound up in a dark Dungeon? Such is all the world's laughter: They die laughing, They go to hell laughing, and is not this madness? Yet who can persuade men to leave their carnal jollity, and to taste how good and pleasant the ways of God are? Well, go on and take thy delights, thou wilt have laughing enough one day: for Prov. 1. God will laugh at thy destruction, and mock when thy fear cometh.   

Of the Godly Man's Holy Security, and Admirable quietness of Spirit, as another Effect of the Light of God's Countenance.  PSAL. 4.8. 
I will both lay me down in peace, and sleep, for thou (Lord) only makest me dwell in safety.  
WE have heard of one glorious Effect of the light of God's countenance upon David, viz. A gladness surpassing all the joy that can be in the world; now in this verse, we have a second, and no less noble Effect of the same cause. For as the Sun hath many several and notable effects upon the earth; it doth not only enlighten or comfort, but makes fruitful, and aboundeth also in many other effects. Thus the favour of God, where that is perceived, it is not one or two, but many glorious consequents flow from thence. And this in the text, is an holy security, and admirable quietness of spirit, free from all sinful distempers, let his danger be never so great. So that this heavenly tranquillity, is a fruit of that Faith which he had in God, at this time, though so greatly tempted.  
Therefore in the words, you have David's godly security, a fruit of his Faith, expressed in two actions, as a manifestation of it; with the Reason, and the Cause of it.  
The Actions demonstrating his quiet spirit, are, 

1. His lying down in peace.  
2. His sleeping.    
His lying down; that denoteth, He would not be interrupted in his natural actions, and ordinary course of life; he would eat, and drink, and go to bed for all that.  
But because many go to bed, and though they put of their clothes, yet cannot lay aside their tormenting and vexing cares, whereby, though they lie down, yet are restless and sleepless, tossing from one side to another: Therefore secondly, he addeth, I will take my sleep. All that danger and trouble he was in, should not break his sleep; he would take his rest as sweetly as over he did in the midst of his Prosperity.  
Now certainly, if you do consider in what a temptation and danger David was in, you will say its impossible; or rather, that Faith which makes us depend on God, in such straits, with the effects of it, are no less admirable, then miraculous Faith. It's generally concluded on by the best Interpreters, that this Psalm was made upon the same occasion which the immediate one going before was; and that appeareth by the Inscription, to be composed when David fled from Absolom. So then, David saith, He will lie down and sleep: Take his sweet rest, when he was in that flight of his, pursued by Absolom. And if you would know, how grievous that was, consult 2 Sam. 15. the whole Chapter, especially verse 30. there you will find, that Absolom by fair pretences of Justice and Religion, had stolen the hearts of all the people to himself, against David his Father; whereupon he makes War, raiseth a great Army. The conspiracy was carried on with great pride and policy, insomuch that David is forced to fly from Jerusalem, and to run whither he can for his safety; all the people did generally forsake him: So that he with some few, went up to Mount Olivet; and as he went, he wept, and covered his face, and went barefoot, and all the people went with him, and wept also. What a sad sight was this, to see David, so Religious a King, so potent, who had conquered so many Enemies, to be brought into this extremity? Yea, his estate was so despicable, that one man Shimei, Chap. 16. came out and cursed him, railed on him; Come out thou bloody man, Thou man of belial; and threw stones and dust at him. By all this, you see his misery was great enough. But add to this; That at this very time, David knew God brought this evil upon him for his Adultery, and Vriahs' business; the Prophet had threatened him thus. So that both God and man seem against him; he is forsaken of all, and his conscience tells him for what this is: He can easily tell the sins that make it thus with him. Yet for all this, see his admirable Faith, in the powerful effects of it; I will lay me down and sleep. Would you think, that David could make such a Psalm as this, and speak after this manner, even when he went barefoot and weeping in that direful manner? This is so incredible, that some have thought it could not be literally true of David, and have made mystical applications of it to Christ; but upon very weak grounds.  
Yet lest you should think this came from some stupidity, or foolhardiness, or from Stoical Apathy (for David doth in a high manner, that which the Stoics so highly commend, but could never themselves practice) he addeth the reason of it; by which you may see, it was not carnal security, but holy confidence.  
The Reason is taken from God's Protection and care: He doth not thus securely take his rest, because though generally forsaken, yet some mighty men of valour did cleave to him, and he had old Soldiers, whereas the Conspirators were many of them inexpert: Nor doth he think that he had out-witted them, by sending his faithful Friend Hushai into Absolom's Court, to undermine him, while he pretended to serve him, but all is from God; Thou alone makest me dwell in safety. It was God, and he only, that could protect and defend him.  
In the expression of David's security, I will both lay me down and sleep; the Hebrew word Juchdan, hath troubled Interpreters: The Septuagint translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Some Simul, some Pariter. Austin makes in id ipsum to be God: He would rest in God, who only is, I am, that I am: But that is ignorance of the Hebrew. Some relate it to David's enemies; He would lie down with them, though they were millions about him, as Psalm. 3. Others relate it to his own company, that did faithfully adhere to him in this his temptation. But they seem to take it most genuinely, that relate it to the actions; I will both lie down and sleep: One as well as the other, to demonstrate the fiducial frame of his spirit. From this Explication, Observe,  
That Faith depending on God, in a lively and vigorous manner, 
The wonderful Effects of Faith in quieting the soul in Afflictions.  doth so comfort and quiet the heart, in the midst of great straits, as if there were none at all.  
Certainly, David could not have spoken more securely and quietly at that time, when all the people had made him King, h●● Enemies vanquished, and he settled in his Kingdom. Therefore to say this, when he was in imminent danger of all, and when he was so pursued, that he could not tell where he should lie down, or where he should sleep; this is wonderful. Oh, how may the very naming of this Doctrine, shame the best and choicest of God's Children! For little afflictions, that are not to be named to David's, they disquiet thee; they make thee toss up and down, and thou art restless in thy spirit. Oh, do thou shame thyself, and thy troubled heart for ever, by this Precedent which David hath set thee! And lest you should think this was but a sudden flash and lightning in David, you may find, that this fire did always warm his breast. For look to the third Psalm made by him, while he was in his flight, he saith there the same thing, only in the Prterperfect-tense: What he here saith he will do, you may there see he had done. Oh, you would think David had little occasion to make Psalms, to be proclaiming his confidence in God rather to have had his whole soul taken up with his military affairs; but thus Faith doth put on spiritual Armoury upon his soul. And that you may not think, only David could do this, see the like secure and holy confidence in the Prophet Habbakuk, Hab. 3.17, 18.  

The Doctrine xplain ed.  But let us explicate the Doctrine by several Propositions. As  
First, What is meant by Faith depending and adhering to God? To know this, you must understand, that the Scripture attributes three Acts to Faith; and so Faith is described Synecdochically by one of them, for its whole Nature. Thus Faith is sometimes knowledge; sometimes it's assent to the Truths revealed; and sometimes it's a fiducial and confident resting upon God, or Christ: and this is indeed the most noble and excellent Act of Faith: Even as reason and understand are the chiefest acts of man, though he can also sentire. Faith as it doth thus rely on Christ, it Justifieth. But not only in matter of Justification, doth it thus depend on God, but also in all outward calamities and straits, it in ableth the soul to rest and lean on the Lord. This is that trusting, which David doth so often exhort to, in the Psalms. For as a man cannot walk without legs, or a Bird fly without wings: so the soul of a man, being wholly unable and impotent, cannot subsist of itself, but it must have something to lean upon. It's like Ivy, that cannot grow of itself. Now if the heart of man be corrupt, his trust is wholly carnal; he beareth up his heart, and supports himself with some bladders or stilts that the world affords him. But if his heart be sanctified, than he doth solely depend upon the Power and Promise of God. Now this trusting in God, is a special duty; and David many times useth this Argument, why God should help him, because he trusted in him. We cannot in an higher manner glorify God, then by trusting in him: For, hereby we acknowledge God to be the Jehovah; that he alone doth all things. Insomuch, that this is one of the chiefest duties required in the first Commandment. The grace then of Faith, hath this peculiar effect upon a man, that it lifteth up the soul to God, and maketh it rest, and solely depend on him It's true, even in natural men, there seemeth to be a trust in God; but that doth as much differ from this holy confidence, as light from darkness: For, no natural man can put his trust in God, there being as much grace required to put forth this, as any other holy duty.  
Secondly, This trusting in God, hath  
Its general Object. And  
It's more special and adequate Object.  
The general Object, is, Any good thing that we stand in need of. So that whatsoever the soul wants, or the body wants: Whatsoever thy necessities are, thou art to depend on God for the supply. This our Saviour insinuateth, Mat. 6. to his Disciples, when he tells them, they should not be doubtful and distrustful, what they should eat or drink, but rest satisfied wholly in God's provision, who is an heavenly Father. And therefore there is not any grace, hath such a peculiar property to allay the tempests, and rebuke the storms of the soul, as this hath. This is David's Harp, to chase away the evil spirit. Whence are all those soul dividing and tormenting cares, but from want of trust in God? It were not possible thy heart should be so disquieted and tossed up and down, if thou didst thus rest on him: For, this trusting in God, it is a Catholocum; it's a general Remedy to all Exercises, to all Dejections. And hence, when the Prophet Habbakuk saith, The Just shall live by Faith; the great Act of Faith in that place, is dependence on God.  
But then, Faith as its trusting and relying on God, hath a more special and noble Object; and that is, Christ our Mediator. In the sense of all our guilt and unworthiness, we are to throw ourselves on him: And this is like the looking on the Brazen Serpent, by which we are healed. It's not working, or labouring, but resting of our souls on Christ that justifieth. And indeed, if we can trust on him for our Justification, for our salvation, what a shame is it, we cannot depend on him for supply of all outward necessities? Doth not the Apostle argue with the highest reason that can be? Rom. 8. If he hath given us Christ, how shall he not with him give all things else? Will not this shame all thy distrustful and dividing thoughts, when thou shalt say, I believe in God for the salvation of my soul, yet I cannot trust him with my Children, my health, or any other straight I am in?  
Thirdly, The Motives to trust in God in the midst of all Exercises, are twofold:  
Gods Promise. And  
God's Power.  
For as our Saviour said, concerning those who did not believe the Scripture, They erred, because they did not know the Scriptures, nor the power of God. Thus it's here; All thy dejected and repining thoughts arise within thee, because thou art ignorant of his Truth, his power.  
First, There must be God's Promise, otherwise it's not trust in God, but carnal presumption. If a man should neither work, nor eat, or drink, yet say, He trusts in God for his life, this would be desperate presumption; for there is no Promise made to such. Therefore whatsoever thy heart is born up with, be sure thou hast a Promise for it: And if there be a Promise, then know Heaven and Earth will sooner fail, than that Promise. It's true, in the Old-Testament dispensation, there were particular Promises made for many mercies, so that they might the more boldly confide in God. As David in this very particular, he had a peculiar Promise that the Kingdom should be established to him; and therefore he was assured, that this Conspiracy of Absolom should not prevail. Now although we have not such peculiar Promises made to us, that God will remove such a calamity, take away such an affliction, yet we have a general Promise for every good thing; and that all things shall turn to our good. Which may make every Believer say, I know, either God will take this affliction away, or it will be for my good: That it is better for me to have it, then to be without it. And is not here ground of quietness enough within thee? This makes the Apostle James give such a Proviso to all our Petitions; Let him ask in Faith, nothing doubting, (Chap. 1.) for if he doubteth, let him be assured, he shall have nothing.  
Now how must a Christian in every Prayer about temporal things, pray without doubting?  
I shall not say as some do, That even in all temporal mercies, we are to pray with the same assurance as for spiritual; That temporal things are as absolutely promised as spiritual: And therefore if any temporal mercy be not vouchsafed to us, it's wholly for want of Faith and Confidence. But I rather join with those that say, He must not doubt of God's Truth and Goodness to help, neither must he doubt, whether he shall not have that or the equivalent: This he must assure himself of. And truly, if a Christian would proceed thus far, he would find a world of ease, and quietness in his mind.  
And as Gods Promise, so his Power also; that is a second Motive for this trust in God. For if we do not believe God is able to raise up the dead, to call things as are not, as if they were; If we think the temptation too great, the affliction too desperate, than we cannot put any assurance in God.  
Fourthly, We add in the Doctrine, that Faith depending upon God; but that is not absolutely considered: For the Devils cannot trust ●n him, neither may wicked men; yet God is able to help them, to save them: but relatively as a Father, as reconciled. Therefore Christ (Mat. 6.) makes this the ground of all the trust his Disciples must have, because their heavenly Father is in Heaven. So that till we have these persuasions of God as a Father, we are but as so many vagabond Children, that know not where to have relief. The Child, because he hath a Father, never takes care what he shall eat or drink, or put on, because his Father will provide all these for him.  
Fifthly, We add, That this Faith must depend on God, in a lively and strong manner, as David's was at this time; or Abraham's, when he considered not the dead Womb, or did so much as stagger within himself. For if thy Faith be weak; if it be fainting and languishing, though thou mayst have support, yet not such prevalent peace within thee: Thou art in a Combat, not in a Triumph. David at another time, is like Samson without his strength; he saith, All men are liars. He thinketh God had forsaken him. So that unless Faith be very vigorous, though thou mayest be preserved in thy afflictions, they shall not quite overwhelm thee, yet thou wilt not have this peaceable frame. Now the Children of God, should think it not enough to rub through their troubles with agonies and Combats, but with joy and quietness. Grieve because thy heart is so much as disquieted; say, Oh weak wretch that I am, that I cannot be as much at ease, as if I had no affliction at all!  
There remain two more Propositions to explicate this Doctrine. And  
First, When we say, Faith doth thus quiet and compose the soul, you must take two Cautions to season this.  
First, That Faith doth not this principally of itself; for that is but a grace or habit, created and infused into the soul: And therefore as all other graces needs the continual quickening and assistance of God's Spirit, so likewise doth Faith. Hence our Saviour prayed for Peter, that his Faith might not fail: Implying, that grace of itself would wither and decay, as well as any other, if God did not preserve it. Therefore the Apostle Peter doth fully express the manner of Faith's Influence into this Preservation, 1 Peter 1.5. It's the power of God, that doth principally, and efficiently keep us, only it's through Faith. We are not then to conceive, as if Faith of itself had such an inherent efficacy, that by its sole jurisdiction, it would command the soul, and say as God did at the first, Let there be light, and there shall be light. No: Faith itself needs the daily quickening of God's grace, as well as other graces. Yea, this grace would sooner decay than others; because of the heart's contrariety to it, making a man to live above the Principles of sense and common reason. Insomuch, that it's no wonder to see a man love God, be patient in afflictions; these though not wrought by the power of nature, yet have a conviction from the light of nature; but so hath not Faith.  
The second Caution is, That we do not think, as if we could believe it ourselves: as if by our own humane strength, we could obtain such a peaceable frame of heart. No: If it could be so, then David at other times, and that it may be in far less extremities, would not have been dejected, as he acknowledgeth himself to be. Neither would that man have prayed to Christ, to Help his unbelief, if he could have helped it himself. And the experience of the godly doth abundantly confirm this, in what agonies they are plunged; how grievously tormented: Oh, how desirous to quiet their hearts! They Pray, they Meditate, they Read; and all cannot compose their souls. Now if their hearts were subject to their power, as the Winds and Waves are to Christ, they would never endure such Conflict within. This argueth therefore, that it's not in man's power to put forth such strong vigorous Acts of Faith, no more than we can command the Heavens to give rain: It's God that must both plant and water, and give the increase.  
Lastly, The truth of this Doctrine, doth extend even to those great Afflictions and Calamities we are in, and that because of our sins. We can evidently see what sins they are, that have provoked God to give such a bitter stroke; our own hearts testify unto us, and this argueth the greater work of Faith. For happily it might be granted, That in such Afflictions and Temptations which befall us for God's cause, and for righteousness sake, we may be full of such joy and sincerity, as the Apostle saith, James 1. Count it all joy when ye fall into divers temptations. And thus the Martyrs, they could and did with David, lay themselves down to sleep in their dark Dungeons, and that the very night before they were to burn at the Stake.  
But you will say, How can this joy and confidence hold in such Calamities as fall upon us wholly, because of our sins, we behold God's anger and our folly, hath brought this on us?  
Now in such troubles, If we humble ourselves unto the Lord for our sins, and bewail them, we may have such Calms of spirit: For this was David's case; The Prophet had told him aforehand, that this should fall out: Because of his Adultery and Murder, his conscience cried aloud in the midst of his military noise; yet for all that, he could thus set himself to his quiet rest.   

How the vigorous Actings of Faith do quiet the Heart.  
These things premised, Let us consider, How these vigorous actings of faith, do thus quiet and appease the heart. And  
First, In that faith doth in the first place carry us out to rely on Christ as a Mediator, whereby all our iniquities and sins are done away: If then sin and guilt be removed out of the way, there cannot be any trouble. For as if there had not been sin, the earth would not have brought forth briers and thorns: So neither were it not for iniquity eating into the conscience, there would not be the least fear and trouble upon the heart. This is the wind that makes so dreadful an earthquake at last. Wonder not then, if David's faith did compose his soul in respect of that outward danger, for it had before removed a greater evil; the guilt of sin was now blotted out, David is not in that case, as when he cried out, that his bones were broken, and that God sets his sins before him. Oh that is a woeful condition, when the guilt of sin and afflictions both meet together, when outwardly we have no hope, and inwardly no hope! But this faith doth in the first place. It obtaineth reconciliation with God, it seeth Pharaoh and his great host drowned in the sea; and than it doth easily overlook other afflictions, for the favour of God is able to sweeten all calamities. Thus it was with Paul, he triumphs over all imaginable adversaries; but why is he thus confident? Because there is no condemnation to such as are in Christ Jesus. If then the Sun arise, the dark night will be quickly dispelled; and so if the light of God's favour doth arise, the fears and troubles which arise from outward exercises are quickly dissipated. If then thou complainest thy strength is so small, every temptation is ready to blow thee down; as certainly the least puff will hurl a man down, if faith be not lively, the Damsels charging of Peter to be of Christ's company, made him curse and swear, and fearfully apostatise; here was no such great cause, he was not arraigned, imprisoned, sentenced to die; but this temptation blew down a strong Oak: which teacheth us, that a little calamity may throw us to the ground, if faith be not lively; and a great one cannot, if faith be vigorous. If (I say) thou complainest of thy weakness, thy fears; Let faith in Christ as a Mediator be more powerfully put forth.  
Secondly, Faith doth quiet and compose the spirit by impetration, or obtaining of God such a spirit. For as you heard, seeing it lieth not in the power of man, to give himself such a sweet blessed frame: No, he would give a world for it, if it lay in his power; it can only be obtained by application unto God: Now that which most prevaileth with God is faith, Whatsoever you ask believing, you shall have it: It's faith only that makes the omnipotent God work for thee and in thee; so that when we say faith makes the heart thus still and quiet, you must not think it comes from faith as a natural cause, as the fire burneth; but morally by prevailing with God. This is the grace that God doth so honour; if we trust on him, if we rest on him, than God promiseth to give rest and peace to our souls: Insomuch that it's a Christians duty above all things to keep up the grace of faith, to attend to that, lest the whole kingdom be lost, when that is lost; for God is to us as we believe, so God works for us as we trust in him; so that our distrust makes God to be as no God, or as an Idol-god, having eyes not to see us, or hands not to help us. God's power will not communicate itself but upon believing; as Christ told Mary, Said I not unto thee, if thou wouldst believe thou shouldst see the glory of the Lord? That glory was to make Lazarus, dead your days, and stinking in the grave to live again: Now no less glorious alterations, and changes will God work upon thee if thou trust in him; for hereby God's fidelity, goodness, and power is engaged, and he will never deceive those, that wholly rely upon him. You see then, why faith put forth in a lively manner, can thus quiet the soul: Because it's the condition to which God doth make glorious promises.  
Thirdly, Faith doth instrumentally compose the soul, because by it other graces are also set a work, and so the more purified and cleansed the soul is from all corruption, the clearer the heart is: As the clearer the spring is, then though it be moved and stirred, yet for all that the streams will be pure. Thus it is with a godly man, when his heart is sanctified, cleansed, and adorned with grace; then though he is plunged into tribulations, instead of discontent, impatience, grudge and murmurings, instead of dejections and disquietness there is joy▪ thankfulness, and heavenly mindedness; as if Juniper or sweet herbs be thrown into the fire, the fi●e draweth out their sweet smell; or as the wind blowing upon the sweet flower, makes it smell more fragrantly. Thus also when afflictions fall upon the godly, faith having purified their hearts, there do run forth admirable and sweet breathe of the soul. That faith exciteth other graces, appeareth Heb. 11. Where all those glorious acts of grace, which those Worthies abounded in, are attributed unto their faith.  
Lastly, Faith lively exercised must thus serene the heart of a man, 
The Arguments by which Faith quieteth the Soul.  because it doth suggest many noble and excellent arguments, which do abundantly quiet and establish the soul. Faith is argumentative, it is very ingenious to find out all those Considerations, which the Scripture affords. Now the Scripture is like the Apothecary's shop, that can furnish with all cordials. As  
First, Faith argueth from Gods giving of Christ, every thing else that is as necessary for us as Christ is. Thus the Apostle, Rom. 8. If he hath given us Christ, how shall he not with him give all things else? He doth not say some things, but all things; and then the expression how shall he not? implieth that it is a most absurd and irrational thing to think otherwise. Now then faith doth thus quiet the soul. Be not afraid or troubled; the God that afflicts thee, is he that hath given Christ to thee. Now if ever God would have refused thee, it would have been in this: Know then, that these afflictions, these troubles, they are good for thee, they are necessary to humble thee, to make sin bitter, they are as necessary in their kind, as Christ was in his kind. It cannot be want of love, that these exercises are upon thee, for is not Christ the great pledge of God's love to thee? Therefore faith turneth the heart of a man from that which is grievous and vexing, to that which is pleasing and comfortable. Though God giveth not this or that outward mercy, yet he giveth Christ, the fountain and original of all.  
Secondly, Faith represents God out of his word in some Attributes chiefly above others, insomuch that the heart of a man being thereby lifted up to heaven to God himself, it cannot be disturbed by things below. As the Bird while soaring aloft in the heavens, is not skared with this fear and that noise; so while faith beareth up the heart to God, and makes abode with him, it's not disquieted: It's the looking upon the waters that make giddy; if we look up to the heavens, they cannot disturb the brain. Now these things in God doth faith powerfully improve.  
First, The wisdom of God; that whatsoever the Lord doth, it cannot be done wiser: Therefore he is called the only wise God. Now what wonderful comfort may be suggested from hence? That there is no affliction, no temptation, though never so heavy, but it cometh and is ordered by infinite wisdom. If thou hadst the disposing and ordering of all things, it could not be done more wisely than it is; nay thy own love to thyself, if wise, would order this affliction to come upon thee. For do not you see a man, whose parts of body are gangreend; yet because he is wise, though he loveth his ease, yet willingly resigning himself to have those parts cut off, for the good of the whole: So that is one of the most comfortable considerations which faith supplies the heart with, that whatsoever temptation is fallen upon thee, the wise God hath ordered it; so that to repine or to be discouraged, is to say in effect, Why is not God wiser? Why doth he not order things with more perfect knowledge? Oh but as long as faith worketh, as long as that puts forth itself, so long it beholds matter of wisdom and admiration in all Gods proceedings.  
Secondly, It represents the tender love and bowels of God as a Father, so that all those strokes they come from love. It's his very pity for a while to break and bruise them, that they may be healed more effectually. Is the Artificer angry with his plate when he breaks it, and throweth it into the fire? No, it's for to make it more complete: If so be that we were wholly without corruption, if we could walk without sin, than God would no more afflict us here on earth, than he doth the glorified Saints and Angels in heaven; but our corruption is such, that God did not love us or regard us, if he did not chastise us.  
Thirdly, Faith represents the sovereignty and supreme dominion, which God hath over the hearts of his children; therefore he is called the Father of Spirits. Now neither man himself, nor all the Angels of heaven, are able to give such a composed frame. As God only knoweth the hearts of men, so he only fashioneth and frameth them. If you ask, How is it possible that David should be thus immovable? What could keep in his corruption and flesh from repining and disturbing? I answer, it's God with whom all things are possible: It is this that faith suggests, though thy heart be impatient, though thou canst not command the waves thereof to be still, yet God in heaven can. Oh it's easily confessed, that it is not flesh and blood that can make such quiet calmness of soul! No, it must be an omnipotent work of the great God. Did not God put terror into Cain's heart, that though he had built Cities, though he did all he could to allay his spirit, yet still he trembleth, and cannot but tremble? Thus on th● contrary, God he puts joy into the heart of a believer, he bids it lie down and be content; and although never so many Hornets come buzzing to sting him, yet faith keepeth them off: ●o that that very frame of heart, which even a godly man thinketh it impossible for himself ever to have, that he finds sometimes, and wonders how it should be so▪ its God that either lays load on, or takes burdens off from the spirit: So that the very same sins and temptations which formerly they could not apprehend without even faintings and swoundings of the soul, now they can remember, and bless God with joy for the pardoning of them.  
Use 1. of Instruction, to distinguish between carnal security and godly confidence. You have many a profane man will say the words in my Text, I will lie down and sleep; it may be at the very Sermon time, howsoever under the apprehension of their pleasures and profits, they will with Dives, bid their soul, take its ease. But can they say, for the Lord taketh care of thee? No, but it may be, this night the Devils will fetch thy soul: It may be this night, thou must be arraigned at God's Tribunal. Oh how many are sick of this spiritual lethargy? How many men lie down securely to sleep, that may awake in hell? But the godly man's confidence ariseth from spiritual Motives; insomuch that though death and the day of Judgement appear, yet he may and aught to be thus affected.   

The Difference between Carnal and Gracious Confidence.  
We have heard, that it is the property of faith depending on God in a vigorous manner, to compose and quiet the heart in the midst of all calamities, as if there were none a● all. Now because even in wicked men, there is a carnal senseless spirit; that though the anger of God be upon them, though their sins have found them out, yet they can take their ease and pleasures, and lay nothing to heart, and this is an Epidemical disease. It is good therefore to search into the bottom and difference of a gracious confidence, from a carnal.  
Now there are two sorts of these carnally confident and secure men under their troubles.  
First, There is the Stoical man, of whom Senecae and others of that sect, 
The Stoical Security.  do much boast: They speak great and swelling words, about that man who shall fully have received their principles, and confirm himself therein: They commend in such a man an indolency and an impassibility; that let him be dashed upon by never so many decumane waves, yet for all that he stands immovable like a rock, and is not troubled. Hence is that speech of theirs so famous, that their wise man, if he were burning in Phalaris his Bull, he would cry out, Dulce est, & add me nihil pertinet. Thus the Stoical Philosophy, would serve to set forth as admirable and composed a spirit under tribulations, as the Christian Religion. But  
Let us discover the sinfulness of such a Stoical stupid spirit. And  
First, Although the Stoics did thus Thrasonically boast in their Books, and Seneca speaks high and transcendent speeches in this matter, yet when they came to practise, they were feeble and effeminate: So that they were nothing but words, and empty expressions; witness that Stoic, who in his health had maintained that pain was nothing; it was but a fancy when he was grievously tormented with the Gout, cried out of his error, acknowledging when he said so, he did not know what pain meant. But now if we look upon the godly in the midst of their exercises, we shall find, they did really put forth such calm and joyful spirits, under the heaviest pressures. David (you heard) said, he had done thus, as well as he would do so, and the Apostles went out rejoicing from the Council, where they had been persecuted, because they were accounted worthy to suffer for the name of Christ, Act. 5.41. And thus the many thousands of Martyrs; they did, though not in Phalaris his Bull, yet in as great torments, cry out, Oh how sweet and comfortable is this! So that no sect in Philosophy, the Stoics nor none else are able to bring such a multitude of Martyrs, as the Christian Religion hath: Therefore it's only God's Word, and the Spirit of God, that can enable us to rejoice, and take our rest under sad afflictions.  
Secondly, The Stoical discipline did teach a brutish stupidity and senslesness under miseries: They would destroy the very passions of grief and fear from a man. Thus they make a man to be no better than a stock or a stone, that is sinking under the hammer and axe that comes upon it; but Christian Religion doth not take away affections, but it moderateth and ordereth them. David you see, though thus calm in his spirit, yet he is affected with his calamity; he goeth bare foot, covereth his head, and weepeth as he goeth, and Christ himself wept at Lazarus his death. It's the Scriptures rule, neither to despise the affliction of God, nor yet to sink under it, Heb. 12.5. We do then preach, that when God brings into straits, we should not profanely slight them, and not humble ourselves under God's hand; or that we should become like bruit beasts, and be void of an holy fear and grief under his chastisements: But we are so to be affected, as yet not to be sinfully disquieted. The heart is to be moved, but not to be disturbed.  
Thirdly, This Stoical senslesness is not a gracious calmeness, because it doth wholly depend upon their own strength and power. It was from some pretnded innocency and men●al abilities in themselves, that they would bear it out so resolutely against all dangers. We may see by S●necae's expressions, that those sublime affectations did arise from self-presumption; but the Christian confidence hath its cause wholly from without: They are most diffident in themselves, even when most confident. You see David here and in other places, whensoever he proclaimeth exceeding quietness in his heart, it is still from God, not from himself, because the Lord takes care for him, because the Lord is his strength and his helper; insomuch that if we consider the motive and original of these two confidences, we shall find them as distant from each other, as the East from the West; we shall find that the one comes from within, the other from without; and therefore that the one is a mere puff, and inflated tumour of the soul, a mere bubble, which of itself would break, but the other solid and enduring, being the strength of God himself who is omnipotent; for God's strength is vouchsafed to a godly man, and Christ showeth forth his power in them, 2 Cor. 12.10. When I am weak, than I am strong. Whereas the proud Philosopher, when he was strong, than he was weak: Yea Paul findeth a kind of omnipotency in himself, but not of himself, Phil. 4.13. I can do all things through Christ that strengthens me.  
Lastly, This Philosophical boldness is only for carnal and vain ends; it was for vain glory, it was to please their own humours; it was not to glorify God, to set up his power and goodness. You see David's Psalms breathing forth praise and honour to God continually, you see there is nothing owned but God's power; whereas whatsoever these Apes of fortitude and courage did, it was for vain applause, and to set up themselves. The Martyrs were so humble and sensible of their unworthiness, even under their greatest joy and support, that they refused the name of Martyr, as too great a word: They said Christ only deserved to be called so; for the Scripture gives him that name: So that the wonderful strength and consolations, wherein the Martyrs did abound, were accompanied with deep apprehensions of their own unworthiness, at that very time.  

The Mirth and jollity of most wicked men under God's Judgements: How it differs from a gracious Confidence.  In the second place, Let us come more closely to the general disease of all people almost; and that is of such, who though afflicted, though stricken with diseases, and ready to give up the ghost, or though the hand of God be against them several ways; yet they will say, I will lay me down and sleep, yea I will set myself down, and drink, and make myself merry, singing not care only, but all godly sorrow away. Is not this the general corruption of most men, who when under the sad passages of God's providence towards them, they run to merry company? They do all they can to chase away any sorrowful thoughts, and think their only remedy to be carnal pleasures. But let not the profane jolly and secure man boast in this; for hell doth not more differ from heaven, than this disposition of the godly man, from carnal confidence. For  
First, This ariseth from a mere brutish stupidity. There hearts are hardened, and are like a Stone or Adamant; so that as these melt not into water by any art, so neither will these stupid sinners apprehend the danger they are in, though never so afflicted. Though a fool be pounced in a mortar, yet his folly will not depart from him. He doth no more learn under afflictions, than the bruit beasts. Do not call this man's his confidence, but his sottishness; his stupidity. It's with him, as the Drunkard Solomon speaks of, Prov. 23.34, 35. who when he is in as great danger as one that lieth down in the Sea, or that lieth upon the top of a Mast, yet he feareth not: They have stricken him, but he felt it not. So that what a miserable creature a senseless sottish Drunkard is, tumbling in the Streets, and trampled upon, yet feeling nothing at all, such miserable wretches are these benumbed sinners; even like the wanton Calf, that leaps up and down, while prepared for the slaughter: Whereas holy confidence is accompanied with an exact tenderness and heavenly feeling, as of their own infirmities, so also of God's power and grace.  
Secondly, This profane security, as it comes from sottishness and stupidity, so from desperate ignorance and blindness. If they did know what curses might every moment fall upon them; if they did but apprehend the wrath of God ready to devour them; Oh, how quickly would their jollity be turned into mourning, and their laughter into howling! Stupidity and ignorance commonly go together; yea, one is the cause of the other. Eph. 4.18, 19 Their understandings were darkened through the blindness upon them, and then they were past feeling. The blind man doth not see the deep ditch, and dangerous holes he is ready to fall into. And therefore observe those, who in time of affliction, disease or dangers, have such security upon them, and see if they be not miserable, poor, and ignorant men, that know nothing of sin; the damnable nature and guilt of it: That consider not what it is, to lie roaring in hell torments to all eternity. So that all the ease they have, is because they are a blind ignorant people. But now the godly man's confidence ariseth from spiritual knowledge; and the more his understanding is enlightened, the more holy security he hath. And therefore Paul prayeth, that Believers might grow in the knowledge of God's love, the depth and breadth of it, Ephs' 1.5, 3. Because the more this is known, the more confident and quiet they are. And this is the reason why God's people at first, while the apprehensions of sin are fresh and terrible upon them, while the Law is powerful in its operations, they have not such a calm and serene spirit: It is for want of that Scripture knowledge of God. The more they know the Promise, and the nature of God and Christ revealed, the greater boldness and confidence they have.  
Thirdly, The security that wicked men have, ariseth from an immoderate desire to take their pleasures while they may have them, being desperate for the future, expecting no good hereafter. And truly, this is the condition of many; their hearts are filled with a desperate foolhardiness, that they will take their pleasures and jollity while they may; They expect little in the world to come. So that these very considerations which should take them off from such security, through their corruptions they further themselves in. See this notably described Esa. 22 12, 13. When God called to weeping and mourning, there was eating flesh, and drinking wine, the clearn contrary: And what moved them? even the sad condition they were in: Let us eat and drink, for to morrow we shall die. Oh, why not rather, Let us mourn and humble ourselves, for we shall die! But they are desperate; They will take their pleasures while they may, they know not how soon they may be deprived of them. Such as these are filled up with desperate profaneness. That as Saul and his Armour-bearers did desperately throw themselves upon the Spear, to kill themselves: Thus do these men laugh and drink, and will have their pleasures, though they know death will deprive them of all. Such men are said to make a league with hell and the grave; They will do well enough for all this. Or rather, they think they shall be damned; their conscience secretly whispers that to them; therefore they will have their pleasures while they can. O miserable and wretched men, woe be to such that ever they were born.  
Fourthly, This profane security differeth from spiritual confidence, in respect of the Author and efficient cause: For it's plain who giveth David this holy quietness; it's God that maketh him dwell confidently; it's God that commands rest and ease to the soul; whereas this carnal security cometh wholly from the Devil: It's he that lulle●h them asleep. Our Saviour discovered this in that parable, when he said, While the strong one kept the house, all things were in quiet. You would wonder to see a man curse and swear, and follow all the pleasures of his heart; yet that he can lay himself to sleep; that he should not think his chamber would be as ●ull of Devils, as Pharaoh's was full of frogs: That he should not cry out, Oh, I dare not sleep, for fear this night the Devils fetch my soul to hell. Now all this carnal security in his spirit, ariseth from the Devil, who is said to reign in the hearts of the children of disobedience: It's he that filleth the soul with spiritual madness. As when he possessed the bodies of men, he threw them into the fire and water, and made them cut and lance their bodies, without any grief at all; the like he doth upon the souls of men, hurrying them into beastly, wicked, and ungodly ways; and by that means, even into hell itself, as he did the Herd of Swine, when he entered into them, carrying them violently into the Sea. What was it that made Judas so desperately betray innocent blood, though he had so much warning; so many admonitions to the contrary? Though some were stricken down with amazement, yet nothing will stop him; The Devil did drive him: The Devil had entered into his heart, even as he did also fill Ananias his heart. So that as you see it's with godly men, when filled with the holy Ghost, they would boldly confess Christ, though they endured all torments for it: Thus when the Devil hath possession of men's hearts, and the Lord leaveth them to his temptations, than they are mad and obstinate; they scoff and mock at the Day of Judgement. As the Apostle Peter tells us of such profane mockers; Where is the day of his coming? Are not all things as they were, 2 Pet. 3 4. Thus like Leviathan, they laugh at the Spear; and as the Prophet's hearers, because he so often preached the burden of the Lord, therefore they took it up by way of scoff; The burden of the Lord, The burden of the Lord. Thus do they about hell and damnation.  
Fifthly, Carnal security differeth from this heavenly confidence, in respect of the Concomitants and Companions. For though David had this great quietness of soul, knowing God would help him, yet he doth carefully use all the means God hath appointed: He doth not presume or tempt God, but he prayeth to God, and flieth for his safety, and getteth all the possible succour he can. So in that grand assurance and confidence which the people of God have about their eternal happiness, there is also an holy fear and trembling. Therefore the Apostle exhorts to work out their salvation with fear and trembling. And Paul himself, who had so much confidence, as to say, Who shall separate us from the love of God in Christ? yet he kept under his body, lest when he had preached to others, he himself should become a reprobate, 1 Cor. 9.27. But as for the wicked careless man, he promiseth himself all happiness and future good, though he sit still, and stir not a foot towards Heaven; yea, though he go in the contrary path, yet he flattereth himself, as if that were the way to happiness.  
Use of Terror and we, To all those Laish and Laodicean spirits, who sit at ease, and say, They are rich, and want nothing; when indeed, they are poor and miserable, and want all things. Oh, turn your joy into sorrow! Go out with Ephraim, and let God see you smite upon the breast, and strike upon the thigh, crying out, Oh, what have I done! Oh, mad wretch that I am! merry and jolly, when in the Devil's dungeon; when in the chains of darkness; when upon the very borders of Hell? It may shortly be no more said, such an one is eating and drinking, but his body rotting in the Grave, and his soul roaring in Hell.   

The Reason of the Saints Confidence, is, That God alone is their Preserver. Showing also the Ways and Means by which he doth Preserve them.  PSAL. 4.8. 
For thou alone dost make me dwell in safety.  
IN these words, we have a Reason why David hath such confidence; it's not from any carnal and outward Motive, but only from divine consideration. For in this also, might be showed the difference between carnal security, and holy quietness: The one, is a fruit of a godly and diligent obedience to the Law of God, and so is a fruit of the Promise: as Prov. 3.23, 24. You may see there a notable Promise for rest, safety, and sleep, to such as follow Wisdoms Advice. And D●v●● found God faithful in his Word, Psal. 127. For so thou givest thy Bel●v●● sle●p. But all earthly security, ariseth from some temporal hopes they lo●● at in their dangers; and therefore while they look for peace, God makes calamity to arise on the sudden: as 1 Thes. 5.3. When they say peace and safety, then sudden destruction shall arise, as of a woman with Child, and they shall not escape. Suddenly, in the midst of their mirth and jollity, will their inevitable destruction arise.  
David therefore hath a more firm and immovable Rock, and that is God's Power and Preservation: Which is expressed in 

The Effect of it. And  
The solitary Efficiency of it.    
The Effect is, To dwell in safety. David though now in banishment, and had no House of his own to lay his head in, yet is as confident, as if he had been at rest in his dwelling place. But because all that dwell, are not secure; especially in times of violence and war, therefore he addeth safety. Some translate the word in Spe, in Hope; and so it may denote both the outward condition, and his inward disposition.  
Lastly, Here is the solitariness of this Efficiency, It's God alone. It's not David's own care, nor the assistance of others, but God alone: All the glory is to be ascribed solely to him. Indeed, some relate the word to David, as if David though alone, God made him dwell in safety: He can keep one man securely, in the midst of all enemies. Thus God promiseth to Israel, Deut. 33.28. Israel shalt dwell in safety alone. But we rather take it as attributed to God: And thence Observe,  
That it is God alone, who doth preserve in safety. 
God alone preserveth in safety.   
Did he withdraw his protection, every stone in the street, every tile on the House, might be an Executioner. If we consider how many ways man is subject to death and dangers, we must acknowledge it even a Miracle, that we rise safe, and go to bed in safety. It's good to suggest this truth to you; for who is there that doth acknowledge God in these common mercies? That blesseth God for preserving him daily in his wits, in his senses, in bodily health and dangers? For although these be bodily mercies, and we delight in them as such, yet we do not look up to God the Giver of them; whereas that Petition, Give us this day our daily Bread, doth not only extend to nourishment, but Protection also. It's God giveth every crumb of Bread: It's God giveth thee breath, every time thou breathest. The Psalmist (Psal. 127.1, 2.) doth extend this safety, not only to particular persons, but Families, and Nations, and Cities: All care in a Family, all military power in a City is in vain, if God doth not guard it. Thus Solomon showeth, that it is not any outward thing in the world that can defend a man, even those things that we are most apt to trust in, Prov. 21.31. compared with Psal. 33, 17.  
To open this Doctrine, consider these Particulars.  

I.  First, That the Hebrew word that was h●nted before, doth denote two things.  
1. An inward disposition of hope and undaunted courage.  
2. External safety and quietness: For these two are ●eparable. God may keep a man in a quiet courageous hopeful disposition, even when dangers do environ round about; as it was with David in the former Psalm: Though ten thousand should compass him about, he would not be afraid. Yea, in this, he ●aith in another place, he would be confident. And certainly, herein God is much to be praised, that he keeps the heart from fears, and the understanding and senses, in their regular operations. How easily can God make a man a Cain, a Magor-Missabib? it's a curse that God threatens the wicked Israelites with, Deut. 28.66. Such a cursed miserable life every man might live. And so for our understanding and senses, and imagination, who is it that preserveth thee? What a woeful, dreadful thing is it, to have the fantasy disturbed? Some think that wonderful work upon Nebuchadnezar, that God struck him into, was only a melancholy disturbance of his fantasy. It's said, The wicked fleeth, when no man pursueth; (Prov. 21.1.) and he feareth, where no fear is. Now thus, God might deliver thee up to a deluded imagination, to a terrible fantasy; he might deprive thee of senses and understanding; or thou mightst go up and down, with a fearful spirit, which shall impetuously and tyrannically ●●quiet thee: so that in no outward danger, yet thou shalt create danger to thyself. But God giveth this inward confidence.  
2. There is external safety; a condition of freedom and quietness, which is also God's gift only.  

II. God preserveth principally.  Secondly, God preserveth thus in safety Principally, and appointeth his creatures Instrumentally.  
Principally: Therefore he is called the Lord of Hosts, as having supreme dominion over all creatures, to use them as Instruments, either of vengeance or mercy. Hence he is called in Job, The Preserver of men, Job. 7.20. No creature, though wise and strong; yea, though working as natural Agents, can put forth their strength for our preservation, unless the true Word of God, which giveth a command to their being, give also a command to their operation. So that it's God, who by men or other creatures, doth preserve, nourish, and comfort thee. Jacob's Ladder, reaching up to Heaven, is said to represent the Providence of God, whereby he works in the governing of all things, through Instruments.  

And by creatures instrumentally. 1. Irrational.  Now the Instruments whereby God doth preserve his in safety, are sometimes the Irrational creatures, sometimes the Rational.  
By a Raven, which is the most greedy and devouring Bird, yet God preserved the life of Elijah. And it's a remarkable History of a godly Martyr, who having hid himself in a hole of the house for safety, immediately a Spider made a large web over the hole; so that when the Pursuers came to inquire after him, and one of them moved to search in that hold, No; saith the other, none hath gone in their lately, you may see by the cobwebs: And thus that holy man escaped their fury.  
By Rational creatures: Thus God stirreth up many to preserve those that are appointed to die. Esther was a means to save her whole Nation, 
2. Rational men.  the people to preserve Jonathan. For as God in just and wise Providences doth raise up many times one man to be the destruction of another: Which made Habbakuk complain, Why Lord, hast thou made man to be like the fishes of the Sea, the greater to devour the less? So on the other side, he doth in great mercy, raise up some men to be a safeguard to others. Thus Obadiah hid many Prophets, by fifty in a Cave, from J●zabels fury.  
As men so Angels are notably used by God for the preservation of his people. 
Angels.  Insomuch, that some godly men have greatly blamed Christians, that they are no more thankful to God for those Guards he hath appointed them. Not that we are to pray unto Angels, or that there is a peculiar Tutelar Angel vouchsafed to every man; though not only the Papists, but even some of the Ancients, and of later Orthodox Divines, have been of that Opinion, though abhorring all Angel-worship. Not (I say) to determine that; yet in the general it's plain, that the Scripture makes the Angels to be our helps and defenders. Insomuch, that by them as Instruments, we are preserved from those falls and dangers which otherwise would come upon us. Psal. 91.11. God is there said to give his Angels charge over us. Yea, They shall bear thee up in their hands, as a tender Nurse beareth a young Child; that the godly do not so much as dash a foot against the stone. Here you see the Instrumental serviceableness which is vouchsafed to the godly by Angels. And so you have a full place to this purpose, Psal. 34.7. The Angel of the Lord encampeth about those that fear him. Oh, how many preservations, how many Providences do we constantly receive, and never take any notice of!  
Thirdly, God's Providential Preservation is twofold; either General, 
III  which extends to all creatures, or special and Particular, that reacheth in a peculiar manner to the godly.  
The general Preservation, is in respect, even of Beasts themselves. Therefore Psal. 36 6. David takes notice of God's hand, that preserveth man and beast. Hence (Mat 6.) A sparrow (so inconsiderable a Bird, yet) doth not fall to the ground, without Providence. It hath indeed, been the Opinion of some, yea some Fathers; That the Providence of God doth not extend to minute and particular things: But the Scripture is clear in this. So that the least fly cannot move itself, or the worm creep, without God's Providence. It's God then, that preserveth the irrational creatures, and that without any derogation to his Majesty; for he cannot but do it, because of his supreme Perfection.  
But then for the Preservation of man, especially of Believers; there his care is more singular and peculiar. In this sense some expound that place, The Saviour of all men, especially those that believe, 1 Tim. 4.10. God's care to his people, is notably discovered by our Saviour's expression, Luk. 21.18. where he saith, Not one hair of our head shall fall to the ground: Compared with Mat. 10.30. The very hairs are numbered. So then, the least danger cannot befall us, without the Providence of our heavenly Father.  
Fourthly, Hence it is that all the dangers, yea and death itself, comes by God's appointment: No sooner or later, nor no other ways than he hath decreed. 
FOUR  Thus David comforted himself, that though his enemies plotted against him, yet his times were in God's hand; and to God do belong the issues of death, Psal. 68.20, So that it lieth not in the power of all thy enemies, to kill thee when they will. David did often acknowledge this, That it was God, who did preserve him in all his trouble. For you must know, that this is a truth in Divinity, howsoever Arminians and others, have arraigned it for falsehood; That God hath set the term of a man's life immovable, beyond which he cannot live, and to which he shall attain: As also, All the means bringing it about; Even those things that seem to be the most casual and accidental. Job speaks this truth evidently, Chap. 14.5. God had appointed his months, and his days, so that he cannot pass the bounds. Yet this is not to be understood, as if hereby a fatal necessity were introduced, that if he be sick, he need not use Physic to prolong life. Not upon that ground which the Stoic said, Si fatale est ut convalescat, fatale etiam est ut medicum adhibeat: If it be the destiny to be well, it will be the destiny to call for the Physician; but because God's Decree doth include in it the means. So that we must say, God hath appointed in the use of means, to prolong such a man's life, viz. Hezekiah's nineteen years longer. It's true, the Scripture saith, The wicked shall not live out half their days; but that is in respect of their hopes and expectations, as also in respect of the ordinary course of nature. Many men by their wickedness do shorten their days, in respect of second causes. Therefore do not sinfully fear this or that will kill thee, for thy times are in God's hand, and he hath appointed the period of any godly man's life in much mercy, because they have done their work; and to preserve them from great evils to come.  

The several ways by which God preserveth his people in safety.  These things premised, let us consider the several ways by which God preserveth his people in safety.  
And one remarkable way, is, By restraining and keeping them from such counsels or actions that may bring death and danger. Do we not see rashness, especially drunkenness and other vices, which make men bold, are the cause of many a man's death? God therefore keeps his people in a sober and wel-advised way. Why is it said, That wicked men shall not live out half their days, but that the ungodliness of men doth bring them to untimely deaths? Yea, we read of that good King Josiah, whose death was so much lamented, that he brought it upon him by rashness, and foolish temerity; for he would unnecessarily go and fight with Pharaoh King of Necho; and though he was so seriously advised to the contrary, yet he would adventure to his ruin, 2 Chron. 35. David himself, by his own unbelief and sin, did bring himself into danger. And in the matter of Achish, when he was forced to feign himself mad; but always while he was in God's way, every thing prospered with him. Therefore God's mercy is especially seen to the godly, in that he makes them keep within their calling and bounds; and that is a safe way. If you observe, you shall find the greatest dangers befall men out of their Calling. They go beyond their bounds, and then they smart for it. The Bird is safest, while she is on her Nest. Therefore when the Devil tempted our Saviour to throw himself down the Pinnacle of the Temple, he answered, Thou shalt not tempt God, Mat. 4 7. The Devil left out that passage, Thou wilt keep him in all his ways. A man must be in his Calling, and doing his duty. It's true ind●ed, God for wise and just ends, may bring sudden exercises upon his own people, while doing their duty: And God doth not always keep them in safety; violent death, and other dangers have befallen them as well as the wicked; but even then God doth order those passages for their good.  
Secondly, God preserveth them from those casual and accidental evils, which arise so unexpectedly, that no man's wisdom can prevent them. God hath the supreme ordering and governing of all things; even those things that we judge the greatest casualty and chance, they are wisely determined by God. In that passage where a man is supposed to be cutting of a tree with an Axe, and the ●elve fall of, and kill a man, that accident is said to come from God, and he is said to give such a man into his hand, Exod. 21.13. compared with Deut. 19 5. Now consider how many thousand casualties happen in the world, of killing of men, of Houses and Towns burnt: and herein we must acknowledge the goodness of God to us; for that which hath befallen another, might as well befall thee, but that God prevents it.  
Thirdly, God preserveth wonderfully, in changing and altering, or working upon the h●a●ts of man; so that though otherwise they would, yet God so binds up their hearts, that the● shall not do thee any mischief. Did not Saul for many years together, study to take away David's life, yet he could not do it? Was not Esau also purposed to kill Jacob, yet God wholly changed his heart, and that when he had a fair opportunity? And how remarkable is that passage of Jehoshaphat, who when in the Battle was taken by his enemies, and they ready to kill him, yet he cried unto the Lord, and God moved their heart to depart from him, 2 Chron. 18.31. So in the thieving and robberies in the world, it's God that diverts men from designing and doing mischief to such Families. While the people of Israel wen● up to keep their Feast at Jerusalem, he ordered men's hearts so, That none should desire their Land, Exo 34.24.  
Use of Thankfulness to God in all these common Preservations: Every day, every morning and evening, thou hast cause to wonder at his Power and Goodness under all thy temptations: What befalls another, God tells thee, what might come to thee. Oh, therefore do not take thy life and health God giveth thee, and spend it upon the Devil's service! Remember, Thou livest upon God's mercy, if he withdraw for a moment, any sudden evil may fall upon thee. ⁂   
FINIS.    

An ALPHABETICAL TABLE.  

A  
Admiration. OF Admiration of Ministers Persons, when sinful p. 48  
Afflictions. How Afflictions effect good in a man p. 179, 181  
Agreement. The Motive of Agreement, is Godliness p. 33  
Agreement among the wicked easily broken, doth not always denote a true Church p. 41  
Protestants Agree in Fundamentals p. 41   

B  
Babes. Babe's in Christ p. 5  
Babes directed p. 8  
backbiting. Of backbiting p. 35  
Building. God's people are his Building p. 118  
The Scripture is the foundation of this Building p. 141  
Of a twofold Building upon the foundation p. ibid.  
How a Minister must take heed how he builds on the foundation p. 142  
Of their Building Gold, Silver, Precious Stones p. 157  
Boasting. Of Boasting in men p. 265  
See Glorying.   

C  
Carnal. Carnal, its several significations p. 5  
In what sense a godly man may be said to be Carnal p. 21  
Ceremonies. Of Ceremonies p. 11  
Causes. Causes of Grace, Principal and Subordinate p. 59  
Principal, the Ministry p. 68  
Efficient, the Spirit of God. ibid.  
Church. The Church's Duties p. 20  
Of Church-Government p. 84  
Of the Holiness of Churches p. 118  
The matter of a Church ibid.  
The Church of God is his Temple p. 193  
The Churches Privileges, Relations and Titles, should be a spur to duty ibid.  
The Church's Riches enumerated p. 270  
Christ. Christ justly exalted p. 30  
As the Foundation p. 21, 145  
Christ may be sinfully set up, and how p. 58  
What it is to preach Christ p. 145, 153  
The Godly, and all they can do, are Christ's p. 294  
Christians. Christian's should ●●ve as those that are more than mere men p. 42  
Contention. Contentions argue men to be so far carnal p. 33  
Contentions are twofold, Good▪ ●vil p. 34, 36, 37  
The cause of sinful strife p. 34  
The Effects of it, in Civil, Religious Matters p. 35, 36  
The Aggravations of this sin p. 36   

D  
Damnation. OF Damnation p. 222  
Death. Death, the godly man's advantage p. 282  
Deacon. Deacon, the word used diversely p. 66  
Defile. Defilers of God's Temple with corrupt Doctrine p. 216  
Difference. Difference between Christian and Christian, in respect of their Knowledge and Grace's p 5.22.  
Discipline. Discipline, how severe in the Primitive times p. 7  
Divisions. The sad Effects of Divisions p. 99  
Direction for Times of Division ibid.  
Difficulty. The difficulty of the salvation of those that are most godly p. 192  
Divinity. Divinity contains a twofold Matter: 1. Fundamentals; and 2. Conclusions from them.   

E  
Increase. THe Increase and success of preaching from God p. 86  
Ends. Of corrupt Ends in a Minister, and good Ends p. 63, 64  
Envy. Envy, the word used in a good sense, and in a bad sense p. 25  
It's a fruit of the flesh p 25  
Its Degrees p 26  
Its Object p. 27  
It's Subject p. 28  
Its Aggravations p. 29  
Its Remedies p. 32  
How differenced from zeal. p. 32  
Error. Error, Considerations about it p. 142, etc.  
Errors are Hay and Stubble, though not Fundamental p. 161  
Men may be erroneous, and not know it 161  
Errors, Greater, Lesser p. 121, 161  
Why called Hay and Stubble  
Its secret ways shall be made manifest p. 169  
May endanger salvation p. 189  
Its Causes p. 169  
Defile God's Church p. 217  
Erroneous times sad times p. 174  
How God will punish the erroneous p. 186, 219  
How far a godly man may err, and how a godly man erring, differeth from a wicked man p. 220  
The Difference between Error and Heresy p. 190  
See Doctrines.  
Eternal. Of Eternal Damnation.   

F  
Family. OF Family-Duties p. 3  
See Relations.  
wickedness p. 3, 4, 13  
Such as they are, such is the Commonwealth p. 14  
Faith. Faith, Its eminency p. 70  
Nature and Acts p. 71  
Its Foundation, viz. the Scripture p. 126  
Effects p. 72  
Knoweth its ground why▪ though it comprehend not the matter believed p. 71  
Is the Instrument of Sanctification, as well as of Justification p. 72  
Fundamental. Of Fundamentals p. 2  
The ignorance of them, lamentable p. 2  
Reduced to several Heads p 14  
Are easy p. 15  
Knowledge of them necessary ibid.  
Foundations. Foundations in Religion carefully to be laid p. 125  
Four unquestionable Scripture- Foundations  
I. The Matters to be believed, viz. The Scripture is the only Foundation of our Faith p. 125, 126.  
How careful Ministers should be to build truth upon that Foundation p. 141  
Four rotten Foundations: The Authority of the Church, Magistrate, Enthusiasm, Mere humane Reason p. 127  
II. The Worship and necessary Service of God p. 129  
How necessary it is ibid.  
It must have a Divine Command p. 131  
Three rotten Foundations in Worship ibid.  
III. The things to be done by us p. 125  
This Foundation of Practice, consists in  
1. It's Directory, God's Word.  
2. The Justification of our Persons.  
3. A receiving power from Christ.  
4. A renewed and sanctified Nature p. 133  
The necessity of this Foundation p. 134  
Four rotten Foundations that men build upon, in reference to practice p. 135  
How Christ is the Foundation p. 145, etc.  
How the Apostles the Foundation p. 145, etc.  
Fool. Wise men after the flesh, are fools p. 229   

G  
Glory. THe Degrees of Glory p. 101, 105  
Of Glorying in men: The sinfulness of this sin p. 261  
And how many ways that is done ibid.  
See Boasting.  
Godly. Their Characteristical Privileges p. 155, 265  
Of Godliness in the power of it p. 42, 105  
Grace. Free Grace to be exalted and praised, and how p. 121  
Why the godly are so sensible of free Grace p. 123  
Impediments of this duty p. 124  
Gospel. Gospel, how great a mercy to a people p. 79  
Government. Of Government in the Church p. 120  
Growth in Grace. Growth in Grace and Knowledge, pressed p. 1●, 91  
Intensive, Extensive ibid.  
Grounds of Religion. See Principles, and Fundamentals.   

H  
Hay. OF building Hay and Stubble p. 161  
Hell. Of Hell p. 222  
Heresy, Heretics. How God will punish Heretics p. 220  
Hide. How vain and sinful to Hide our sins p. 166, etc.  
Holy Ghost. The Holy Ghost is God, and a Person p. 201, etc.  
Why called a Spirit. ibid.  
Heaven. Heaven's Happiness p. 108  
Houshold-Duties. See Family.  
House. God's People are his House p. 113  
Of the Material House of God p. 117  
See Churches.  
Husbandry. God's People are his Husbandry p. 113  
What that Implieth ibid.   

I  
Ignorance. HOw the ignorance of people hinders the Ministry p. 2  
Ignorance lamented and reproved p. 4, 5, 13, 16, 17, 71, 83, 90, 151  
The Effects of Ignorance 16  
Illumination. Of the Illumination of the Spirit p. 90  
Inconstancy. Inconstancy in Religion reproved p. 18  
Inducements. Inducements to Holiness p. 193  
Infirmities. Of the Infirmities of the Saints p 22, 23  
And why they are not quite freed from them p. 23, 24   

K  
Key. OF the Key of Knowledge p. 9, 10.  
Knowledge. Knowledge of Principles necessary p. 15  
Knowledge of the meaning of Scripture, a gift of the Spirit p. 210  
The duty of Growth in Knowledge p. 83   

L  
Love. LOVE praised p. 30  
The only Motive of Love and Agreement, is Godliness p. 33  
Its Cause and End ibid.  
Live. Godly men do only live p. 279  
Wicked men do not live p. 281   

M  
Ministers. Minister's hindered by the incapacity of the People, from Preaching many excellent sublime Truths p. 2, 3  
Wickedness, how hurtful to the Church p. 54  
What Prudence is requisite in their Preaching p. 9, 10  
In reference to the capacity of the Hearers p. 2, 3, 4.  
Work is twofold, viz. Teach, Govern p. 9, 10  
Must divide the Word aright p. 9  
Are not sinfully to be admired, and how that is done p. 48  
What hurt Satan doth by bad ones p. 54  
In what cases they may praise themselves p. 137  
Must preach no new Doctrine p. 139  
Must preach Christ the Foundation p. 145  
How Servants to the Church, and how not p. 271  
Faithful seek not to win people to themselves, but to Christ p. 63  
May preach from a corrupt end, or a good end ibid.  
And what those ends are ibid.  
Must not only plant, but water p. 83  
Cannot work grace p. 86, 94  
That is faithful hath grounds of comfort under successelesse labours p. 89  
Co-workers with God p. 109  
How careful they should be to lay a good foundation in the hearts of their hearers p. 125  
How they should build upon the foundation p. 126, to 161  
Ministry. Ministry, The ends and use of it p. 3, 17, 18, 140  
The great respect due unto it p. 46  
Its success from God p. 86, etc. 94  
Sufficient in its kind, to effect its end ibid.  
The appointed Instrumental cause of Faith p. 67  
How it is such a Cause p. 68  
How not p. 67  
The Properties of it, as such a cause p. 69  
How all are obliged to attend it. ibid.  
How to profit by it p. 77  
How blessed with increase by God p. 86  
Is to continue to the end of the world p. 69  
Why God will make use of it ibid.  
Ministerial Gifts. Ministerial Gifts, Why all not gifted alike p. 76  
Though diversity of gifts, yet all should agree in one p. 97  
Whether from the Holy Ghost or no p. 209  
The end of them p. 211  
Merrit. See Reward.  
Members. Members of the visible Church, who p. 6.  
Distinguished ibid.  
Man. Man according to man, several significations of that phrase p. 42  
To live as men, what that implies p. 43  
Means. Means of Grace always needful to all p. 84  
Manifest. Manifest: All sin, though never so secret, shall be made manifest p. 165   

N  
Name. NAme: Of people's being called by the Names of eminent men in the Church p. 50  
The Names that Christians have been called by in several Ages 50, etc.  
What hurt the Devil doth the Church by the Names and esteem of men p. 54  
New. New: No New Doctrine to be expected   

O  
Order. See Government  
Ordinances. ORdinances: The sin of neglecting them p. 61  
Officers. See Ministers.   

P  
Papists. PApists as such, have but a humane blind Faith p. 53  
Perfection. Perfectionists Confuted p. 8, 22  
Prayer. Prayer for Gods Directing Ministers p. 12  
Praise. Praise: In what cases Ministers or others may praise themselves p. 137  
Preaching. Preaching: One manner of preaching censured, and another commended p. 10  
Presence. Presence: Of God's presence with his Church p. 200  
Pride. Pride: Of pride p. 34  
Principles. Principles of Religion first to be laid p. 13  
Reduced to several heads p. 14  
Are easy p. 15, 17  
Necessary p. 15  
Privileges. Privileges of the Church, and every Believer p. 265  
Are Obligations to duty 193  
Profit. Profit: Rules or helps to profit by the Ministry p. 77, 88, 93, 96, 112  
Protestant. Protestants agree in Fundamentals p. 41  
Whence so called p. 51  
Providence. Providences: All Providences for the good of the godly p. 286  
Prudence. Prudence requisite in a Minister, in preaching such matter, and in such a manner as is for the people's good p. 9  
Planting. Planting the Gospel p. 80  
Punishment. Punishment of Loss, and of Sense p. 223, 224  
Purgatory. Purgatory, An Argument against it from the great Text brought for it p. 177   

Q  
Quarrelling. See Contention.   

R  
Reformation. REformation of the Church p. 81, 175  
Reigning-sinne. Reigning-sinne, That word explicated p. 23  
Right. Right or Title twofold p. 264  
Relation. Relation-Duties p. 3  
Reproof. Reproof, How to be performed p. 11  
Riches. Riches: The Church's Riches ennumerated p. 265  
Reward. Reward twofold, of Debt and Promise p. 101  
Of works p. 102  
Essential and Accidental p. 105  
Lawful to encourage ourselves in good Works, from the promise of the Reward p. 150  
Reward of Godlidesse in this life p. 106  
In the life to come p. 107  
The greatness of the Heavenly Reward, and the vast disproportion that is between the Reward and the work p. 108  
Respect. Respect: Of Respect to the Ministry p. 46, 47, 48  
And how it may degenerate into sinful Admiration p. 48   

S  
Saints. SAints, How all things are theirs p 265  
Secret. Secret: The most secret sins shall be brought to light p. 165  
The Aggravation of secret sins p. 168  
Self. Self-seekers: A lawful self-seeking p. 105  
Self-seeking in a Minister, what p. 64, 65  
Sinne. Sin: Of the sins of the godly p. 12  
Schism. Of Schism and Division, Civil, Ecclesiastical p. 38  
Its Nature and Ingredients p. 39  
Its Causes p. 40  
slothfulness. Of slothfulness in Religion p. 13  
Spirit. Spirit, How it works by and with the Word and the Ministry thereof p 86  
The signification of the word when attributed to God p. 201  
Its dwelling in the Saints p. 205, 212  
Its Effects in the Church p. 209, 212  
See Holy Ghost.  
Spiritual. Of a spiritual man p. 7  
Strife. Strife. See Contention.  
Strictness. Strictness in Conversation, how despised by the wise men of the world p. 241  
Vindicated p. 241  
Scripture. Scripture: A plea for its simplicity p. 233  
Its sufficiency. p. 139  
The only Foundation of our Faith p. 126  
Steadfastness. Steadfastness in the Faith p. 83   

T  
Temple. TEmple: The use of the word, and its signification p. 197  
Of God's spiritual Temple p. 197, 226  
Compared to the material one p. 198  
Believers joined in a Scripture way, are God's Temple p 228  
Of the Holiness of the Material Temple p. 199, 226  
See Church.  
Thoughts. Thoughts not free p. 166  
Evil thoughts shall be brought to light p. 166  
Truth. Truth of Christ precious p. 157 Compared to Gold etc. ibid.  
Truth twofold, Increated, and Created. p. 182  
The Effects of Divine Truths p. 183   

V  
Vanity. VAnity, How the word used in Scripture p. 158  
Unity, Union, Disunion. Unity, not a sure mark of a Church p. 41  
In Ministers pressed, in Doctrine fections p 98  
The sad Effects of the contrary in Ministers p. 99  
What people should do, when Ministers are divided ibid.▪   

W  
Watering. WAtering by the Word, what p. 82  
Wisdom. Wisdom Humane, an enemy to the things of Christ p. 230  
But a shadow, compared with Scripture Wisdom p. 247  
Contemptible folly before God ibid.  
True Wisdom but folly in the world's account p. 239  
Things to be believed, hoped for, and to be done, are foolish to humane Wisdom p. 239  
True Wisdom, only in the Church or Christianity p. 243  
Wise men. Wise men: How God delights to take wise men of the world in their own craft p. 254  
The best of their thoughts vain p. 257  
Wicked. Wicked people spoken to p. 8, 19, 20, 46, 47, 70, 77, 104, 166, 167.  
Wicked works, though never so secret, shall be brought to light p. 165  
Works. All should do good works p. 102  
Doing good works twofold ibid.  
What to do a good work that God will accept and reward p. 103  
Workers. How Ministers are Workers with God p. 110  
Why God will make use of them ibid.  
Worship. Of the Worship of God p. 129  
Word. Word of God, how that reclaims from sin and error p. 179  
Of a durable nature p. 182  
World. World, How it is the godly man's p. 275   

Z  
Zeal. FAlse Zeal p. 15   
FINIS.   

A CATALOGUE Of the Chiefest of those Books, as are Printed FOR THOMAS VNDERHILL.  



By Col. Edw. Leigh Esquire.  
A Treatise of the Divine Promises, in Five Books.  
The Saint's Encouragement in Evil Times.  
Critica Sacra, or Observations on all the Radices or Primitive Hebrew words of the old Testament, in order Alphabetical.  
Critica Sacra, or, Philological and Theological Observations upon all Greek words of the New-Testament, in order Alphabetical.    


By Samuel Gott Esquire.  
Novae Solymae, Libri sex, Sive Institutio Christiani. 

1. De Pueritia.  
2. De Creatione Mundi.  
3. De Juventute.  
4. De Peccato.  
5. De Virili Aetate.  
6. De Redemptione Hominis.    
Essays concerning man's true Happiness.  
Parabolae Evangelicae Latinè redditae Carmine Paraphrastico varii generis.    
Morton. His Touchstone of Conversion.  


Mr Hezekiah Woodward.  
Of Education of Youth, or, The Child's Patrimony.  
The Lives and Acts of the good and bad Kings of Judah.  
A Treatise of Fear.  
A Thank-offering.    
Mr Samuel Fisher. A Love-Token for Mourners, being two Funeral Sermons with Meditations preparatory to his own expected Death, in a time and place of great Mortality.  


Mr Herbert Palmer, and Mr Daniel Cawdry.  
A Treatise of the Sabbath, in 4 parts.  
Memorials of Godliness and Christianity, in seven Treatises. 

1. Of making Religion one's Business, With an Appendix applied to the Calling of a Minister.  
2. The Character of a Christian in Paradoxes.  
3. The Character of visible Godliness.  
4. Considerations to excite to Watchfulness, and to shake of spiritual Drowsiness.  
5. Remedies against Carelessness.  
6. The Soul of Fasting.  
7. Brief Rules for daily Conversation, and particular Directions for the Lordsday.    
His Sermon entitled, The Glass of God's Providence toward his faithful ones.  
His Sermon entitled, The duty and Honours of Church-Rest.    


Mr William Barton.  
His Psalms.  
His Catalogue of Sins and Duties, implied in each Commandment, in verse.    
Mr Vicar's Chronicle in four parts.  


Mr Samuel Clark.  
A general Martyrology, or, A History of all the great Persecutions that have been in the world to this time. Together with the Lives of many eminent Modern Divines.  
His Sermon as the Warwickshire men's Feast, entitled, Christian Good Fellowship.    
Mr King's Marriage of the Lamb.  
Mr Shorts Theological Poems.  
The French Alphabet.  
Jus Divinum Ministerii, by the Provincial Assembly of London.  


Mr Thomas Blake.  
His Answer to Blackwood, of Baptism.  
Birth-Priviledge.    
Mr Cook, His Font uncovered.  
Dr John Wallis, His Explanation of the Assemblies Catechism.  
Mr Austin's Catechism.  
Mr Vicar's Catechism.  
Mr John Pagit's Defence of Church-Government, by Presbyterial, Classical and Synodal Assemblies.  
Mr Tho. Pagit, A Demonstration of Family-Duties.  


Mr Anthony Burgess.  
Vindiciae Legis, or, A Vindication of the Law and Covenants, from the Errors of Papists, Socinians and Antinomians.  
A Treatise of Justification, in two Parts.  
Spiritual Refining, Part 1. or, A Treatise of Grace and Assurance: Handling the Doctrine of Assurance, the Use of Signs in Self-examination; how true Graces may be distinguished from counterfeit; several true Signs of Grace, and many false ones; The Nature of Grace under divers Scripture Notions, viz. Regeneration, the New Creature, the heart of Flesh, Vocation, Sanctification etc.  
Spiritual Refining, the Second Part, or, A Treatise of sin, with its Causes, Differences, Mitigations, and Aggravations, specially of the Deceitfulness of the heart, of Presumptions and Reigning Sins, and of Hypocrisy and Formality in Religion. All tending to unmask Counterfeit Christians, Terrify the ungodly, Comfort doubting Saints, Humble man, and Exalt the Grace of God.  
His CXLV. Sermons upon the whole 17th Chapter of St John, being Christ's Prayer before his Passion.  
The difficulty of, and Encouragements to Reformation, a Sermon upon Mark. 1. verse 2, 4. before the House of Commons.  
A Sermon before the Court Marshal. Psal. 106.30, 31.  
The Magistrate's Commission, upon Rom. 13.4. at the Election of a Lord Maior.  
Rheims Cruelty and Apostasy, upon Revel 19.2. preached before the House of Commons on the 5th of November.  
The Reformation of the Church to be endeavoured more than the Commonwealth, upon Judg. 6.27, 28, 29. preached before the House of Lords.  
Public Affections, pressed upon Numb. 11.12. before the House of Commons.  
Self-judging, in order to the Sacrament, with a Sermon of the Day of Judgement.  
A Treatise of Original Sinne.  
An Exposition with Practical Observations on the third Chapter of the first Epistle of St. Paul to the Corinthians.  
The Godly man's Choice compared with the Natural man's, and found to be transcendently the best, and both being Characterised by their Desires and Delights, this is clearly evinced, That the Godly man, is the only happy man, even in this world. Held forth in XIII. Sermons upon Psal. 4. vers. 6, 7, 8.    


Mr Richard Baexter.  
Plain Scripture-proof of Infant Baptism.  
The Right Method for getting and keeping Spiritual Peace and Comfort.  
The unreasonableness of Infidelity, in four Parts. 

1. The Spirits Intrinsic witness to the truth of Christianity, with a Determination of this Question, Whether the Miracles of Christ and his Apostles do oblige those to believe, who never saw them?  
2. The Spirits Internal witness of the truth of Christianity.  
3. A Treatise of the Sin against the holy Ghost.  
4. The Arrogancy of Reason against Divine Revelation repressed.    
The Christian Concord, or, The Agreement of the Associated Ministers of Worcestershire, with Mr baxter's Explication of it.  
A Defence of the Worcestershire Petition for the Ministry and Maintenance.  
The Quakers Catechism.  
An Apology against Mr Blake, Dr Kendal, Mr Lodovicus Molineus, Mr Airs, and Mr Crandon.  
His Confession of Faith.  
The Saints Everlasting rest.  
The safe Religion, a piece against Popery.  
His present Thoughts about Perseverance.    
Mr Lukin. The Practice of Godliness.  


Mr Langly.  
His Catechism.  
A Treatise of Suspension.    
Dr Teat. His Sermon at the Funeral of Sr Charles Coote.  
Mr Dury. The desires of foreign Divines, of a Body of Divinity from English Divines, with an Essay of a Model.