but that is not absolutely considered For the Devils cannot trust â—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 perswasions 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 adde 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 maist have support yet not such prevalent peace within thee Thou art in a Combate not in a Triumph David at another time is like Sampson without his strength he saith All men are lyers He thinketh God had forsaken him So that unlesse Faith be very vigorus though thou maiest 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 Combates but with joy and quietnesse 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 it self for that is but a grace or habit created and infused into the soul And therefore as all other graces needs the continual quickning and asistance of Gods Spirit so likewise doth Faith Hence our Saviour prayed for Peter that his Faith might not fail Implying that grace of it self would wither and decay as well as any other if God did not preserve it Therefore the Apostle Peter doth fully expresse the manner of Faiths Influence into this Perservation 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 it self had such an inherent efficacy that by it's 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 it self needs the daily quickening of Gods grace as well as other graces Yea this grace would sooner decay then others because of the hearts 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 our selves 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 farre lesse extreamities 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 mans power to put forth such strong vigorous Acts of Faith no more then we can command the Heavens to give rain It 's God that must both plant and water and give the encrease Lastly The truth of this Doctrine doth extend even to those great Afflictions and Calamities we are in and that because of our sinnes We can evidently see what sinnes they are that have provoked God to give such a bitter stroke our own hearts testifie 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 Gods cause and for righteousnesse 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 sinnes we behold Gods anger and our folly hath brought this on us Now in such troubles If we humble our selves unto the Lord for our sinnes and bewail them we may have such Calmes of spirit For this was David's case The Prophet had told him afore-hand that this should fall out Because of his Adultery and Murder his conscience cryed 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 Mediatour whereby all our iniquities and sinnes are done away If then sinne and guilt be removed out of the way there cannot be any trouble For as if there had not been sinne the earth would not have brought forth briars and thornes 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 dreadfull an earthquake at last Wonder not then if Davids faith did compose his soul in respect of that outward danger for it had before removed a greater evil the guilt of sinne was now blotted out David is not in that case as when he cryed out that his bones were broken and that God sets his sinnes before him Oh that is a wofull condition when the guilt of sinne 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 then it doth easily over-look other afflictions for the favour of God is able to sweeten all calamities Thus it was with Paul he
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 reall Christianity in them For to be a Christian is as much as to be one anointed For as Christ was so called because annointed 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 prophaneness thy wickedness thy impieties the anointing of Gods Spirit So that to have the reall power of Christianity is a difficult and straight 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 Chrysostome 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 Catholique or universall in which sense he said Christianus mihi nomen Catholicus cognomen So that to be a Catholique was to believe that Faith which had been universally taught first by Christ and the Apostles afterwards by faithfull men in all ages And for the Papist to call himself a Catholique when the Roman Church hath so manifestly degenerated from the Apostolical and Scripture Doctrine and for them to make the Roman and the Catholique Church all one is as absurd as if a man should call London or England all the world The Papist therefore is no Catholique 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 thir cause by the Scripture meerly it was gone I shall instance in one famous Name 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 Emperour of Germany to make an Edict at Worms and afterwards at Spires That no Religion should be publickly 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 reformed 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 mans name And whereas Papists call us Lutherans Calvinists c. we indeed own Luther and Calvin and such men for worthy and famous instruments of Gods 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 Gods authoriâ—y because he speaks and revealeth such things Humane faith is because a man saâ—â—h such a thing divine faith because God saith so Now see how carefull the Apostle was that the Churches faith should not be in humane wisdome 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 wisdome declared to which woman the childe belonged to but he did not cause the affections of the mother to the child So faithfull 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 baptized into any mans name and we are onely to professe those in whose name we are baptized into 1 Cor. 1.13 Paul doth powerfully urge this Argument why they might not say they were of Paul because they were not baptized into the name of Paul So then his Disciple thou art and his badge thou onely art to wear in whose name thou wert baptized 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 onely 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 sinne to build your faith on a man It 's to make him a Saviour it 's to put him in Christs 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 Wisdome 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 meanes the glory due to God is taken away Fifthly The Scripture makes it a great sinne 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 sinne in all ages of the Church Men nuzzled in ignorance and pleasing themselves in their folly have without any judgement or information from Gods 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
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 suddain earthquakes no violent plagues and such sore demonstrations of Gods 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 equall with God Phil. 2. for it was his due being of the same essence with him so that he might alwayes have declared that infinite Majesty but he willingly doth obscure this Sunne in a cloud this Divinity in a vail of flesh and when he doth not take the nature of Angels but man even then he doth act the condition of the great and mighty and honoured men of the world but of the most contemptible a worme 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 then if envy at any time stirre 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 symptome of Christs Disciples not by miracles not by prophesies but by love shall all men know Christs Disciples It is a duty enjoyned 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 sinne is envy which breaks these silken cords when these hellish motions of envy stirre in thee cry out for the Spirit of love Oh say this is none of Christs 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 abhorre to take this toad of envy in his breast But Secondly There is still further abomination in this sinne for it 's the very lively image of the Devil There is nothing so like the Devil as an envious man with his hornes to push at every one and his cloven foot to make divisions and wranglings This you heard this wisdome viz. whereby men make strifes and envyings is said to be divelish 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 divelish 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 Gods image and although it be no profit to him yea an encrease of his torment to tempt man to sinne and to damne him yet he delights to do it Other sinnes 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 then a beastly prophane man Thirdly This sinne of Envy is a mother-sinne a fountaine-sinne There is no wickedness in the world but this sinne 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 burnt the Martyrs at the stake Hence Jam. 4.5 the Apostle alledgeth 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 cheif cause of many sinnes 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 publique miseries commonly begin from this spark of envy A Commonwealth is made a field of bloud 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 Kingdomes 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 sinne is a just torment to him that commits it When a sinne is a sinne and a punishment it 's the more deadly sinne 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 stirrings 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 sinne 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 anothers unbelief thou art strong to support the weak thou art quick to raise up him that is duâ—l grace is not only for thy self but to profit others with as coals of fire together do enflame 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 anothers graces it draweth out their corruptions this makes strangeness suspicions uncharitable censures so that Lambs become Tygers to one another and Myrtle-trees Brambles Lastly It 's a tenacious inbred sinne You see even in the regenerate these sparkes of Hell are alive These worms will breed in the sweetest Roses These mothes in the finest Garments So that the more contumacious and inherent this sinne is the greater cause to be afraid of it Well If it be so dangerous a sinne 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 then Envy For if they be wicked men whose prosperity thou enviest David tels 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 oyl poured into the fire to make it burn hotter And if he be godly that hath outward mercies then 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 rejoyce 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 mens 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 maist 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 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 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 Vse 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 judgments that this shall be nothing but object of pity and wo For whereas there is among you Strife We are come to the second sign specified This thorne argued them to be brambles not figs In a great measure carnal not spiritual This sinne we told you might be considered as a further degree of evil then 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 cryed out How good and comely a thing is it to see Brethren live together in Vnity Psal 133.1 2. comparing it to that precious oyntment poured upon Aarons head On the contrary How bitter and wofull a thing is it to see those that are called Christians through malice uncharitableness and contentions made so many Tygars to one another Observe That Strifes and quarrelling Contentions amongst Christians argue them to be so farre Carnal It 's not from God nor his Spirit It 's not from Christ and his Word 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 back-bitings have men one of another Insomuch as humanity which hath been taken for courtesie 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 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 Gods 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 quarrell 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 and then they snarle 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 joyn together unless it be to oppose godliness In the second place take notice there is a two-fold Striving or Contention First That which is good and laudable Thus Jude 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 quarrell 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 Wo is me that my mother bear me because I am a man of contention Why so He reproved them for their sinnes He spake contrary to their carnal humours and thereupon he was thought to be the only troubler of the Kingdom But Secondly Their is a sinfull and ungodly Striving And that may be about a two-fold 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 gain-saying 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 ts briefly speak to both these And we will First Shew the Sinfulness of the Causes Secondly The Effects wherein they manifest themselves And Thirdly The Aggravation of the sinne The Cause in the general is That bitter poisonous fountain of corruption within every man Man by nature is a Spider a Toade He can spit nothing but venome 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 doubtfull 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 cals that strife amongst them a Warre Do they not come from the lusts that warre 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 undoe another but that anger in thy heart will undoe 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 then fire cannot but set all on a flame where it is All the Divisions and Troubles that are either publique 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 Chimny that is higher then other parts of the house puts out all the smoak and dark vapours and those sometimes that would exalt themselves above others they must needs evaporate their loathsome stomack 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 vain-glory of some who have inordinately loved applaus and many followers This hath alwaies 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 Kingdome 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 Townes These are cursed men For as Peace-makers are blessed so strife-makers and quarrel makers are cursed men 4. Covetousnesse and sinfull 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 mens 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 wisdome to passe 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 lawfull 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 meeknesse of patience to pray for those that persecute and hate us Now the
or rankes soever To hear and depend upon the Ministry To wait at the gates of wisdome 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 waies For as it is a wo to us if we preach not the Gospel so it must be a wo 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 sinne 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 meanes and hath promised to be powerfull 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 wonderfull and admirable was the Word in propagating Faith In converting men from their sinne and lusts And all because God was mightily with them Thirdly The Ministry is a meanes to beget Faith and Conversion as it is accompanied with Arguments to convince the understanding and Consciences of men as also with Arguments of terrour 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 sutable to work upon men by propounding Arguments and Motives And these being powerfully set home by God make a wonderfull alteration by conjunction of the judgment So we may read of Paul that he did by severall 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 aske 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 weild 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 sinnes And how often at the same time doth thy conscience joyne with the Word that thou art convinced It 's thy case and thou art the man yet thou art obstinate and dost not reforme 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 Ministery There are Arguments of fear and terrour on one side there are Arguments of love glory and immortality on the other Now if humane Oâ—tours have been able to perswade their Auditours and Rhetorique hath made such changes in mens 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 Gods Word which is above the hearts and consciences of men so that the Word workes faith and conversion by convincing the judgement and enflameing the affections As it is meanes or instrumental in this manner so there are these four Properties of this instrumental cause First The Ministery is the only ordinary way that God hath appointed either for the beginnings or encrease 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 encrease Eph. 4. You may there see it is for the compleating of us in a full stature in Christ Thus as the ordinary way for a mans life is by outward food and sustenance so the ordinary meanes of all spiritual life is by the Ministery of the Word Indeed some propound particular cases as of Infants whâ— cannot hear or of deaf men or of some persons by unexpected calamities cast where no Ministery is to be had but we do not now speak of extraordinary wayes we know God did feed the Israelites with Manna from heaven when they could have no ordinary food but in Gods ordinary way unless thou expect a miracle the Ministery is the instrumental publique meanes Indeed the godly example of others and afflictions these may much prepare the heart but the Ministery that is the proper instrumental cause Secondly Because it 's the ordinary meanes therefore it 's the necessary meanes 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 Ministery is frequently compared to rain the same word in its root for to rain and to teach and the preaching of it to the plentifull seasonable showers that came upon the parched ground so that as â— Land or Kingdome cannot subsist without the rain from heaven so neither people without these meanes 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 carnalâ—â—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 â—t ' the wisdome of God to salvation but the Apostle calls it so according to the principles of humane wisdome 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
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 Gods 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 setling in mens hearts Our Saviour purposely takes notice of this in his Parable of the Sower that went out to sow and the miscarriage of the most hopefull 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 your selves are pilgrims and strangers God many times threatneth 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 conferre of it but let it be rooted in thy vital parts If the ground you till and sow should yeild no more increase then 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 eare 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 then a gyant first a babe then 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 angâ—r did smoak against the Sheep of his Pasture because of temporal dâ—solation Psal 74.1 But this is more terrible Now this growth that God giveâ—h 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 enquire how God giveth increase in the general but how in particular to their souls Art thou made more believing more holy more humble then 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 decayes and abatements that are even of godly mens 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 sinnes 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 it self further to moe persons or Nations Those that do not mind or regard heavenly things do now lay them deeply to heart and the people that sate in darknesse have now light shining on them Thus our Saviour compared the Gospel to a grain of mustard-seed Mat. 13.13 the least of all seeds which yet in time grow very great and Gods power and goodnesse 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 successe is of God Now the Grounds Why God onely giveth increase may be First Because even in natural blessings and outward mercies successe 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 cattel are fruitfull 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 battel 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 orders it If then these ordinary mercies which are wholy 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 onely hath the supream power and dominion over mens hearts We are teachers to the ear God is a teacher of the heart God is the onely 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 meerly and the administration of death if the Spirit of God doth not enliven it 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 then 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 wildernesse 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 sinnes 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 oâ— Thummim Lay then the blame where it is say not If we had lived in the Apostles dayes 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 soul-saving Word to thee t is for some sinne or other upon thee Thou hast grieved the Spirit of God God is angry with thee and therefore thou art like the mountains of Gilboa upon
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 prophane boldnesse and hardnesse 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 â—very work shall be made manifest and when the storm ariseth those cob-webs 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 professe Christ for fear of the Jews There were some who have held That they might do any external acts of Idololatrical worship be at Masse 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 reade 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 hypocrisie 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 Ahabs 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 subtil and secret shiftings then in matters of Religion But of that more in time In the next place Consider the aggravation of those sinnes 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 impudency in the sinner which happily might be the cause of that speech attributed to Athanasius Vtinam omnes essent hypocritae Hence some are reproved for having an whores fore head that they were not ashamed when they had sinned that they bâ—asted of it yet in many respects these secret sins have terrâ—ble aggravations 1. It argueth a mâ—n hath more consciousnesse to himself that he doth not welâ— therefore he wouâ—d not have the world know Now when any man sins with a consciousnesse to himself that he doth sinne this is a bloody aggravation Tremble at this you who live in secret wickednesse Why doest thou keep it so close Why art thou so fearfull Why doest thou as Rachel make aâ— excuse to cover thy Idols All this argueth the more consciousnesse the more guâ—â—t in thee Thy conscience is awakened thou hast â—â—ruglings and convâ—ctions within thee this is to rebel against light this is to stop the mouth oâ—â—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 consciousnesse to themselves they should do otherwise This hath made them so deepâ—y possessed though happily upon false grounds that they have sinned against the holy Ghost 2. This secret sinning puts farre 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 thy self if man come near thee Thus thou art a coward to man but thou bravest it to God Thou doest 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 terrours Can man bid thee depart into everlasting howlings Why then art thou afraid of man and not God 3. The more secret any wickednesse is it argueth the heart is more studious and industrious â—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 bâ—and on it because it was done with such secrecie 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 sinne observed the secresie 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 subtilty you commit your sins and none never know it Vse 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 flie 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 sinne 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 judgment by humble confession of all thy secret sins unto God and he will not then upbraid thee Every mans work shall be made manifest This Proposition hath been handled as a general truth and so is a thunder-bolt against all secret sins what they do in secret God will reward openly The more secresie 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 haâ— and stubble where the very expression That it shall be made manifest denoteth That errour for a long time may go undiscerned it may have a counterfeit passe 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 errour he shall confesse he was seduced and built unprofitable stubble or a maniâ—estation of confusion He shall be confounded with shame when his nakednesse shall appear and like Adam shall hide himself because of
thee to false wayes know God will make it manifest yet this corruption is wonderfull pleasing The Pharisees loved the high places and to be called Rabbies Nestorius and many others broached heresies because they missed 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. 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 Marcion 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 wayes Paul complained of such That thought to aâ—de afflictions to his bonds Phil. 1. But this will not alwayes be under the ground 6. Envy and siâ—full emulation to the gifts and abilities of others that have been above them This hath made men bring in strange Doctrines This worme is apt to breed in the finest spirits You see John Disciples were soured with it Master say they Him to whom thou bearest witnesse baptizeth and all goe 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 it self is said to have Pallor in ore sedet macies in corpore toto So then as some sharp thorny bushes have pleasant blossomes 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 mans own notions and conceptions he hath This hath caused more errours than any thing especially in learned men Therefore heresie is called from chusing when a man doth voluntarily chuse such a way to go in and the Scripture doth excellently call it Going a whoring after a mans heart No adulterer finds more pleasure in those delights of the flesh then the minde of a man corrupted doth with its owne notions No womaâ— is more fond of her childe than the understanding is of its owne conceptions The second thing to be manifested is The nature of every mans Doctrine 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 caâ—bones Gods authority and stamp will not be â—ound on it Rehoboâ—m when the golden vessels were taken out of the Temple he put brasse ones in the stead It 's not so well in the Text for here is stubble for gold so an Ancient did well expresse it as if a man should â—â—e an Image all over guilded and touch it you shall find nothing but mouldring dâ—st though it may be ae aurata yet it is not aurea it 's but earth guilded over If theâ— God would never bring our assertions to his touchstone we mighâ— be the more bold but that cannot be I shall say no more to this head because enough was spoken when we shewed why errours are compared to hay and stubble In the last place God will manifest every mans work In the cunning subtilty he hath managed it with For the Scripture speaks of the great crafty and subtil wayes men use that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corinth 2. adulterate and mix the word of God he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.14 such jugling and cheating as men use with their dice. For 1. Before hearers are publickly 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 publickly all did hear 2. Their craft is seen In mingling some truths with their errour that while we take one we may swallow down the other and this is worse than palpable heresie 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 â—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 Sonne 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 kindnesse 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 aâ—e more taken with subtil and philosophical Arguments therefore the Apostle bids them Beware of philosophy Col. 2.8 and saith it 's knowledge falsly so called Philosophi fuerunt Patriarchae haereticorum Yea these Nani that hay and stubble we find in some of the Greek Fathers about Free-will and Grace is attributed to their Platonical Philosophy which was soaked too much in them and so continued though Christians as Aristotles Philosophy infected the fountain in the Schoolmens time 4. Their circumspection to observe the fit seasons to disseminate their errours Thus while all were asleep tares were sown upon the fittest subjects women as being more affectionate They leade captive silly women 2 Tim. 3.6 Tender and soft hearted men upon whom specious pretences will easily work These and thousand of other subtil and artificial wayes God will make manifest Vse 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 designes ingaged 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 rejoycing 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. Vse of Admonition to People Take you heed of those causes likewise for the same sins that spread errours the same sins make hearers to receive them Be not proud self conceited though you have got some understanding and can conferre with better gifts than others Alas thou hast cause enough to be humbled the more thou knowest thou wilt see thy ignorance the
unthankfulnesse 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 errours that dishonour God or the cause of them which is Gods anger against a people for barrennesse and unthankfulnesse God then hath his times when for the sinnes of a people he lets Satan loose and suffers this red Dragon to vent his dreadfull poison Thirdly As the corrupt errours of men came from Gods anger so in mercy he hath appointed times wherein he will purge and take away their drosse For these Church-burthens and Church-corruptions have been farre more heavy upon Gods 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 Lawes 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 Gods worship and truth as they are greater sinnes 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 Aegypt did not so much trouble the godly as it was Sâ—dome the Idolatry more than the cruelty offended the people of God This being so God among temporal promises of deliverance of righteousnesse 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 drosse and to take away their tinne 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 errours of their superstitions and shall never open their mouths again to plead for them or justifie them When they shall see the patterne of the Mount Ezekiel 43.10 You have a notable promise Malachi 3 3 where upon Christs coming there is promised a glorious restauration He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi. Christ when he came into the world found all Gods worship grossely polluted all the Priests had defiled themselves Now this was one end of Christs preaching to purifie them to cleanse them from these defilements It 's true prophane and worldly men or meer Atheistical Politicians they make no matter about Gods truth they make advantage of any Religion that serveth a designe but this was the great worke of Christs Ministery 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 houre his time and season for such a thing and then when that is come they shall worship God will so over-rule enlighten and perswade mens hearts that they cannot but yeeld Such an hour or time God had when we recovered out of Popery Then darknesse covered the face of the earth The Sunne and the Moone and the Starres 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 darknesse 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 then they could hinder the Sunne from running its race Gods 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 errours that died in contradiction of them but yet the world was not awakened they did not thinke of coming out of Aegypt till Gods 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 onely chaffe and no wheat and this may be a long while so that the godly doe even languish under their expectations Thus in Elijah's time 1 Kings 19 14. to his knowledge and according to visible appearance he onely 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 gleanings of the Harvest And thus also we might shew how in the Christian Church when errours had once got possession in it they were like the Jebusites and the wilde beasts in the Land of Canaan which could hardly be destroyed Donatisme lasted above two hundred yeares Pelagianisme and Arianisme though but sparkes 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 owne Vineyard But how long it will be ere this day breake forth God hath not discovered to us These things thus explained Let us consider the Reasons Why God will have a Day to declare mens workes in matter of false Doctrines And First Because the truth of God is deare and precious to him Christ himselfe makes it one main reason why he came into the world viz. To beare witnesse to Gods truth So that Divines say Though Christs death in respect of God the Father appointing him to be a Sacrifice for sinne was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an attonement or expiation yet if you doe respect men before whom he made a good Confession as Paul saith 1 Timothy 6.13 So it
erre 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 dâ—livered to the Saints Jude v 3. Thirdly They endanger salvation Because all errours 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 grosse sinnes So that if you go to the first fountain you shâ—ll find errours in Doctrine and loosnesse in practice boâ—h came from the same ground they are both fruits of the flesh though they be different streams yet they are united in one â—pâ—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 errours and ungodly practices come both from the same fountain They are all fruits of the flesh and therefore have a damnable cause Fourthly Errours in judgement endanger salvation Because they lead into sinfull and dangerous practices In Philosophy we are â—old of the great connexion that is between the understanding will and affâ—ctions Now the understanding that is the Sunne in this firmament and if that be in an Eclipse you know that evils are portended thereby The understanding is the counsellour and if that be corrupt the will and affections must be very sinfull and unruly Vse of Admonition To take heed we be not led aside with any errour 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 Errours will breed loosnesse and prophanenesse of life They are a disease in the choisest part of a man and know it is not thy wisdome 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 Heretiques but two things will especially keep us 1. Humility and lowlinesse of mind To such God giveth grace To babes and sucklings he revealeth himself And 2. An holy conformity to Gods will so farre 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 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 errours of the mind which are so hardly prevented what will the constant lusts and daily infiâ—mities 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 exactnesse and strictnesse that is in the way to Heaven Godlinesse is on the high hill as he placed virtue Strive to enter in at the strait gate Luke 13.24 Be in an agony yea how strait is it as in Matth 7 14 by exclamation few do enter therein To lay out the nature of a godly man or godlinesse from Scripture-rules would be almost like Tullies 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 relique or corruption that is in every man which is in danger to break out Our Saviour bid hiâ— Dâ—sciples Beware of drunkennesse and surfeting though they seemed to be â—arre from it Luke 21.34 Paul how doth he mourn under the powerfull vigor of sinne still abiding in him Rom. 7. Yea the Apostle speaking of a combate 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 c. 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 mans 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 Vse of Exhortation Be quickned 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 gyant running his race and yet hardly gets to Heaven Where wilt thou appear Hear what he saith I presse forward I forget what is behinde if I may attain to the prize of the high calling Oh then how inexcusable is thy negligence thy dissolutenesse Is thy life a striving an agony Art thou like one in a combate 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 sheweth what kind of building it is even a sacred holy building 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
farre surpasseth all their morality First then let us shew Wherein the faith of a Christian commanded by the Scripture doth farre surpasse all humane knowledge and science which men by nature do glory in And First Faith doth surpasse all humane sciences in the dignity of the subject The matter about which a Christians faith is exercised doth farre transcend all that about which humane knowledge doth exercise it self 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 doubtfull 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 blindnesse felt for the door This is all our humane wisdome can help us to but now by faith we have the supernatural mysteries of salvation revealed unto us The Scripture tels us Of a God in Christ reconciling man to himself of mans 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 Gods word that all humane wisdome was no more able to find or apprehend such things then 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 inferiour 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 Platoes Divinity and Aristotles Morality though they have the words of happinesse and have large discourses about it yet wanted the thing it self Oh then let us blesse God for Scripture-wisdome for the treasures of knowledge revealed there Learn of David How wonderfully was he affected with Gods word What light and wisdome did he attain unto thereby The Scriptures will teach thee such a blessednesse and such a way to blessednesse that could not enter into thy heart to conceive before the light thereof came into thee Thirdly Faith doth surpasse 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 Gods 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 speake 2 Cor. 4.13 How could the holy Martyrs witnesse 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 expresly 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 then all humane wisdome Solomon observeth a vanity and vexation of spirit even in all humane knowledge but now faith doth establish settle and satisfie 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 meer humane knowledge hath cast men into And so those who have no other bottome 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 moveable considerations wheras 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 Gnosticks 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 wonderfull 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 mustard-seed would bid such mountains of lusts be removed into the Sea In the next place The moral or practical wisdome of the world cometh farre short of Scripture-wisdome For First The most knowing men were ignorant of original sinne 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 sinne within him till inlightned 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 wisdome and prudence knoweth not how to mortifie and forsake sinne upon true grounds because they were ignorant of Gods Spirit Rom. 8.13 If ye through the Spirit do mortifie sinne They did not crucifie the body of sinne nor bewail it because it was sinne but for humane respects as it did hinder the publique 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 wisdome because it 's circumscribed within the bounds of this world and this life It looketh out no further whereas the Scripture giveth directions for
unprofitable without any benefit or successe Hence is that phrase To labour in vain And thus the Philosophers also define vanity A frustration of our intended end Now in every thing that a man doth till made wise in an heavenly manner there is nothing but vanity there is no true profit or good successe but in all things he labours with wind and brings forth wind The Prophet Hosea expresseth it well They sow the wind and reap the whirlwind Hos 8.7 If an husbandman in stead of committing seed to the ground should only cause a wind thinking to have a crop thereby would it not be folly but it 's not folly or losse only it 's destruction he reaps the whirlwind that is tempestuous and violent things arise on a sudden Oh this is a sad thing to consider when thou art dying I have lived in vain laboured in vain thought in vain spoke in vain I have no true good abiding by me of all that ever I did Fifthly Vanity is often used for that which is unstable uncertain and fading And thus the thoughts of wise men are vain subject to changes contradictions and at last vanish into nothing So that as our bodies are vain bodies and all the whole Creation is subject to vanity Thus are all the thoughts counsels and purposes of the wisest men subject to uncertainty only the creatures they groan under this vanity but so doth not man Do but observe your own thoughts Are they not as vain as the very dreams of feavourish men Mayest thou not say as the Prophet to the Church How long shall vain thoughts lodge in thee Jerem. 4.14 The Psalmist saith of some That they and their thoughts perish together Goe to the Graves and Tombes of the great men in the world who have been upon the earth like Leviathan in the waters and are not all their purposes and projects laid in the dust as well as their bodies Sixthly They are vain because they worke nothing but vain and absurd things What do vain thoughts produce but vain words vain gestures vain attire and fashions vain discourse in communication vain opinions and a vain worship Out of the heart proceed evil thoughts Mat. 15.19 They are the first sparks that flie out of this forge and from these vain thoughts cometh all the vanity that is in mens words gestures apparel yea and their Religion For in vain do they worship me saith our Saviour Matth. 15.9 And Idolatry is in a particular manner called vanity So that you see these vain thoughts are indeed â—he cause of all the outward vanity in the world Though they be subtil and insensible yet they produce and end in grosse actions As the vapours of the earth they are very subtil and hardly discerned yet turn into grosse and gloomy clouds Lastly They are vain because they are wholly wicked The imaginations of the thoughts of the heart are onely evil continually Gen. 6.5 And thus indeed God knoweth all the thoughts and imaginations of every man is only evil That as from the Spider and the Serpent come forth nothing but venome and poison so from every man floweth nothing but filthinesse and the more wise he is the greater enemy to God So that those thoughts of theirs are the irreconcilable enemy and adversary unto God they lift up themselves on high against him Vse of Instruction 1. That God doth not onely take notice of vain actions but vain thoughts yea these are as the fountain and the cause of all actions Thus Christ reproved the Pharisees for their thoughts and reasonings in their hearts Oh think not then that all wickednesse lieth in actions in external grosse sins No the thoughts of the heart are the womb to breed all thy wicked actions Do dot say they are free and none knoweth them for God knoweth them and will judge thee for them 2. Are all our thoughts vain Learn then Scripture-wisdome get Scripture-thoughts Alas thy own thoughts about God about Religion about salvation are altogether vain Lay them all aside We are not able to think one good thought of our selves What miserable wofull and wretched creatures are we of all those millions of thoughts not one is good Verse 21. Therefore let none glory in men for all things are yours THe Apostle in this Verse makes an heavenly and usefull improvement of his former doctrinal Discourse He was before upon the Didactical and Argumentative part now he is upon the Practical and Exhortatory The consequence is very genuine and natural Seeing all humane wisdome is thus earthly and vain abhorred so by God Therefore let no man glory in men In the words you have 1. A Duty injoyned And 2. The Reason of the Duty Of the Duty at this time which is expressed Negatively and by way of Prohibition Let no man glory in men Where you have 1. The Matter prohibited And 2. The Object of it The Matter prohibited is Not to glory What is implied in this will appear afterwards The word implieth such a glory that we make a boast and brag thereby The Object of the Matter is Not in men The Apostle before treated of a particular only humane wise men and his purpose is only concerning Doctors and Teachers in the Church yet he useth this general that his Argument may be the stronger Let no man glory in any Teacher or Doctor in the Church yea not in any man though never so great and so powerfull If you object that Paul saith 2 Cor. 1.14 That he was the Corinthians rejoycing or boasting for so the original word is and they were his yea that Paul often mentioneth his boasting of a people The Answer is That their boasting was principally and originally in God onely they rejoyced in men as instruments by which God did accomplish many comforts for them It was not men but God in men that was the motive of this boasting The Reason followeth of which afterwards Observe That it 's a great sinne to glory in men This sinne is not often preached upon yet no question Political and Civil Idolatry making men as gods to us hath done a great deal of hurt as well as Religious Idolatrie We may have in Heaven others beside God as the Papists Saints and Angels and we may have others in earth besides God as when we put our hopes and confidence in the great men of the world I shall treat on this subject as a General 1. Not in men Then 2. As a Particular Not in the Teachers of the Church Now these wayes we glory in men First When we joyn them with Christ as Mediatours and make them co-partners as it were in spiritual effects as well as temporal This is to glory in men even blasphemously And this kind of Idolatrical boasting reigneth in Popery Not only the Virgin Mary but several other Saints of theâ—r own canonizing are so exalted that those great effects which belong to Christ only are attributed to such What glorying in St. Francis
so that the King be safe Thus let honours creatures self and all perish so that God and Christ be exalted Every man even he that seemeth to be the best hath cause to search whether he be yet above creatures as well as sinne The Demonstrations of this Truth that no man Vnregenerate can ascend any higher then to some earthly content and Happinesse And first This will palpably evidence it that every man by nature hath lost the Image of God which only did elevate man and made him qualified for the enjoyment of God as his suitable Object God made man after his Image which was righteousnesse and true holinesse so that as he made a woman like man for man to delight in so man was made like God to delight in him Then Adam desired no other good but God While he continued he was above the creatures in his affection as well as in dominion He that had power given him to rule over all creatures could also rule over all his affections He did not over-love any creature or delight in it but subordinately to God Oh glorious and blessed estate But now we have lost all this this Image is defaced Now Sampson hath lost his hair Now the Bird is deprived of her wings Now we are not able to lift up our hearts to him Hence is that expression of Jehoshaphat 2 Chron. 17.6 His heart was lift up in the waies of the Lord. You see even a regenerate man hath much adoe to raise up his dull frozen and earthly heart to enjoy God in Christ He doth like the Artificer that with some Engine and great drawing gets a peice of timber up to the top of that House he is a building such heaving and pulling and tugging is a godly man forced to use to get his heart up to God An unregenerate man then who hath nothing of this Image of God repaired in him no wonder if he hath an heart like Nabal's even a very stone that sinketh down heavily within him This losse of Gods Image is that which beateth downward and makes the earth to swallow us up as it did Dathan and Abiram As the body deprived of the soul presently falls flat to the ground and there it lyeth thus doth every man destitute of Gods Image Secondly This Image of God being thus lost in the room thereof succeeds Original pollution For this light cometh an universal darknesse and confusion Now this native pollution that is a depravation of the whole power and all the faculties of the soul puts the soul off its hinges it takes off the Charriot Wheeles It makes man love where he should hate rest where he should move It makes Princes go on foot and Servants ride In a word the soul is now turned upside down God the Object whom he should with all his soul and might delight in now he loveth not at all and what he is allowed to love in measure and subordination that he doth over-love So that who so doth duely consider what disorder and confussion Original sinne hath put the heart into he will see it cannot be that God should be duely honoured and esteemed by a natural man This curious Watch is now broken all in pieces And as you see a Paralitical hand is weak and quaking not able to fasten upon any thing so is now the soul of man towards God Insomuch that Ambrose complained of it as our great misery that Cor nostrum non est in nostrâ poâ—estate our heart is not in our own power but is carried hither and thither up and down as the force of original corruption doth drive it How abominable then are those Doctrines that advance the power of nature Some determining that a man is able by nature to love God above all things and that it 's as easie to do things in reference to God as the creature If saith Molina no mean Jesuit I have power to throw my money into the Sea why cannot I as well give it to a poor man out of love to God Such presumptuous Doctrines as these arise from the ignorance of that horrible confussion and disorder which is now upon all by nature Thirdly If a godly man though regenerated and partaking of the Divine Nature do yet grapple and conflict with this sinne of creature affection above God then certainly an unregenerate man is over-mastered with it For this we may conclude on that what all the regenerate men are combating with that is victorious and predominant over all natural men It 's true the regenerate men differ in their fightings and conflicts some do find it a greater difficulty to loose and wean their affections from one thing more then from another and so the natural man one is more easily captivated to one earthly good then another yet in the general As â—here is no unsanctifyed man but one creature or other reigneth or ruleth in his heart so there is no godly man but something or other it is that he can hardly mortâ—fie some secret and subtile motions of soul he hath So that did not grace check and withâ—tand that creature that object would damn him at last If Eve though in a state of Integrity could be tempted by an object alluring sense how easily then may we be ensnared You read when our Saviour spake that amazing sentence That a Cammel might as well go through the eye of a needle as a rich man be saved they made this unversal exclamation Who then can be saved What rich man might have been a proper consequence but they say in the general Who then implying there is no man no not a godly man but if God should not keep down that Cammels bunch he would have some creature or other to be as affectionately and prejudicially to his salvation carried out unto as the rich man to his wealth I then the godly man can so hardly say Whom have I in Heaven but thee and in earth in comparison of thee no wonder if the earthly man fall down to the ground as the Aegyptians like a stone into the Sea That which is fighting and active in a regenerate man must needs be conquering in an unregenerate Fourthly That sinfulnesse which cannot be rooted out and conquered by those things that are above nature and are in the next degree to grace that certainly will abide prevalent till grace it self come That which Elisha's Servant nor his Staff will do but Elâ—sha must come himself that is hardly cured Now thus it is an unregenerate man may have great abilities may have the common gifts and graces of Gods Spirit he may be admirable in the whole way of Religion and yet this man who hath God and Christ so often in his mouth may have the world and creatures more in his heart So that he may in his heart say Who will shâ—w me any good when yet at that time he may say Lord lift up the light of thy countenance For this latter is not
was sweeter then the honey or the honey-comb to him Doth he not say That his heart panted after God like a parched wildernesse and more then the hart doth after waters And whence is all this but because David is a man after Gods own heart And indeed it 's wholly impossible that a man should rejoyce in any spiritual Object till he himself be made holy As our Saviour told his Disciples He had other meat to eat of then they knew of So hath every godly man other joyes other delights then any natural man can conceive Therefore do not keep off from godlinesse for fear of loosing thy joyes do not think that is to bid farewell to all cheerfulnesse and gladnesse of heart but rather thou never yet didst know what true joy means as yet thou art a stranger to it for none but a regenerate man can enter into this Joy Sixthly This joy which God puts into the hearts of his people it 's unspeakable and unexpressible Like that new Name and hidden Manna which none knoweth but he that hath it Prov. 14.12 A stranger doth not intermeddle with this joy There are some things that are so experimentally perceived by us that a man cannot expresse them He feeleth them and is fully perswaded of them yet he cannot tell how to expresse this to another As life a man doth feel and know he liveth yet who can tell another what his life is Job was in bitternesse and sorrow and it was above his expression his Friends censured him but saith he If your souls were in my stead you would judge otherwise If you felt what I feel you would be of another mind And thus it is in regard of spiritual joy You are apt to condemn the generation of the godly Why will they be so strict and precise Why will they not runne into the same excesse of sinne and enjoy the ungodly pleasures of the world as others do Oh know you speak foolishly in this thing If your souls were in a godly mans stead if you had ever felt what they feel if you had ever perceived upon your souls that which they have done you would quickly change your minds and your conversation also You would then say An hour of this Joy is more then a thousand years of the worldly joy That a drop of this is more then an Ocean of carnal pleasures This made David call upon wicked men to taste and see how good God is If you would taste if you would set your selves to try what this Joy is you would then quickly perceive a difference But none knoweth this save those who have the experience of it Seventhly The nature of this joy is to put a man upon all holy actions Upon active and serviceable waies for God And thus in regard of its Effects and Operations it differs from worldly joy as much as Heaven from Earth or Gold from drosse For when the heart of a wicked man is merry what doth it put him upon but ungodly practices Then they must go to their cups to their sports then they must go to their frolick and wanton playes Thus their joy makes them very wicked whereas this godly joy putteth a man upon praising and blessing of God Is any man merry let him sing Psalmes Jam. 5.13 It puts him upon more servent and cheerfull praying hearing and no Christian is so active and lively as he that is joyfull Neh 8.10 The joy of the Lord is said to be their strength There needeth not then any great labour to discern the godly mans mirth and the wicked mans For the wicked he encreaseth his sinne thereby he is more hardned to do wickedly This joy is like the Devil to the herd of swine which were hurried violently to hell they would never do that in a sober sad spirit they do then We have declared the nature of this heavenly gladness absolutely Let us now consider the aggravation of it comparatively to all other pleasures whatsoever that so all unregenerate men may see they live to their loss and that one day in godliness affords more true solid comfort then the whole life of a wicked man though he should live Methusalem's age And First Spiritual joy exceeds all wordly in regard of the purity of its nature It is an unmixed joy there is nothing adhering to it to make an abatement or put a check to it whereas all wordly joy hath gall as well as hony there is no Rose groweth without its pricks Look over all the wordly comforts that every where are enjoyed see if they have not a But in them as was said of Naaman the Syrian He was a great man an honoured man a rich man but he was a Leper that took off from the rest So of every unregenerate man He hath such an estate such friends such advantages to delight in but there is such a sinne and such a sinne which if rightly considered would marre all his comfort Do not thou therefore set thy soul to rejoyce and to take its ease for there is either the commission of such sinnes or the omission of such duties that would quickly wound thy heart and take thee off from all thy jollity whereas now come to this heavenly joy there is joy and no cause of sorrow joyned with it This is like the upper region where there are no Meteors Look round about thee Think of God of Christ of eternity of death yea of sinnes and thou hast cause to rejoyce for all these things work for thy good It 's true there is a time when the godly are called to mourning when they are to fast and humble themselves but consider this holy mourning doth not oppose but encrease heavenly joy The more thou canst mourn for thy own sinnes or the sinnes of the Nation the greater is thy joy in the Lord So that such mourning doth make thee abate of thy natural and earthly comforts but not at all of thy heavenly comforts So that heavenly joy is of such a pure nature that it 's better then gold it cannot have any dross mixed with it it 's like the pure flames of the fire which cannot receive any mixture with it Therefore do then consider over all thy worldly delights Was there ever any that did afford meer matter of comfort Is there not some occasion of grief of vexation of discontent as well whereas all heavenly things afford only delight and no trouble at all Secondly Spiritual joy is more cordial and substantial it doth more inwardly possess a man then any earthly joy can do Disce gaudere said Seneca Thou hast put it into my heart saith David Psal 33.21 Our heart shall rejoyce in him and Psal 3.5 My heart shall rejoyce in thy salvation Hence you heard it was called unspeakable joy and the peace of God which is the cause of this joy is said to pass all understanding Therefore our Saviour prayeth Joh. 17. that this joy might be filled is them a notable
expression to declare that the comfort Gods people have is of a farre more solid and real nature then what men of the world have They are never heartily and truely joyfull for there is either the sting of some sinne 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 feares within them Solomon speaks fully to this of a wicked man Prov 14.13 Even in laughter the heart is sorrowfull 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 then that yet these whisperings 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 encrease his kingdome 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 alwayes thinketh and feareth the worse now the Lord remembers such and such sinnes So that it 's not the laughing and ranting and singing of merry Songs that demonstrate a joyfull heart no there may be sadness and terrour within for all that whereas this spiritual joy filleth up the heart of a godly man whatsoever presents it self he can rejoyce 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 sonne 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 setled upon sound and solid grounds If you see any godly man rejoyce and walk with a chearfull 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 sinnes my sinnes Now this is greatly to be considered who hath the true cause of rejoycing and who not Tell not me such a man liveth a jolly merry life such a man is at his hearts 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 sinnes 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 sinnes 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 mans portion none may or hath cause to walk chearfully but he for the favour of God is upon him God is not angry with him his sinnes 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 rejoyce Phil 4 4. Rejoyce in the Lord alway and again I say rejoyce Rejoyce alway There is no time wherein thou mayest not rejoyce Do not say I have this affliction I have this sad tryall upon me It 's no matter saith the Apostle Let it be how it will be with thee Rejoyce alway and indeed let the wicked and ungodly tremble let them cry out with horrour those that have the guilt of their sinnes 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 rejoyce in the Lord alwayes 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 wordly 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 hony 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 Rejoyce O young man and walk in the wayes of thy heart pursue thy lusts care for nothing trample Gods 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 mans joy that will never shame him that will never grieve him but as the Apostle speakes about repentance it 's a repentance never to be repented of Thus here is a joy that is alwayes to be joyed in a joy that will never trouble thee hereafter whereas for all this wordly 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 then 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 alwayes abiding their joy must also be immoveable It 's true though the godly have cause alwayes to rejoyce 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 sinne and weakness or else God to give them more comfort afterwards doth suspend present comfort as the Sunne is most welcome after a tempestuous black storme but though this be yet the foundation of their joy remaineth sure there is the same cause why they should rejoyce alwayes 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 rejoyce in is it not mutable To day laughing to morrow crying To day cheerfull 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 alwayes Oh then should it not be thy wisdome 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 worme breedeth therein and consumeth all Therefore say of thy worldly joy as thou mayest of thy life it self It is but a buble a vapour here to day and gone to morrow if thou couldest preserve all this delight continually and death it self could not rob thee of it then go on and make much of it But to thy terrour 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 ought thou knowest thou mayest go from laughing here to eternal roarings in hell the next moment Sixthly Spiritual joyes 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 spunge 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 sinnes which are immediately seated in the soul they are more deep and inward then bodily sinnes so that joy and delight which enters immediately into a mans soul is farre more soaking and pressing then that which is upon the body primarily For bodily joyes are like the Sunne-beames which come in at a cranny or little hole but foul delight is as when the Sunne 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 sinne in it we may go too farre we may over-joy Therefore the Psalmist exhorts Psal 2. to rejoyce with trembling While we take any joy in these earthly things we are to do it with trembling for then is a temptation to sinne 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 rejoyce must be as if they did not rejoyce So great a care are we to have that our joy be moderated we do not say it 's unlawfull 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 bankes and certainly the carnal and immoderate joy that men take even in lawfull things is no little part of their iniquity For why is it that thy heart can rejoyce 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 Vse of Exhortation not to be disheartned at godliness as if it were a sad melancholy mopish life Oh know thou never comest to have true joy til thou live the godly exact and precise life The closer thou walkest with God the more fearfull to commit any sinne 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 lye in chains bound up in a dark Dungeon Such is all the worlds laughter They die laughing They go to hell laughing and is not this madness Yet who can perswade men to leave their carnal jollity and to tast how good and pleasant the wayes 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 Mans Holy Security and Admirable quietnesse of Spirit as another Effect of the Light of Gods 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 Gods countenance upon David viz. A gladnesse surpassing all the joy that can be in the world now in this verse we have a second and no lesse noble Effect of the same cause For as the Sunne hath many severall and notable effects upon the earth it doth not only enlighten or comfort but makes fruitfull 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 quietnesse of spirit free from all sinfull 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
when in the Battell was taken by his enemies and they ready to kill him yet he cryed unto the Lord and God moved their heart to depart from him 2 Chron. 18.31 So in the thievings and robberies in the world it 's God that diverts men from designing and doing mischief to such Families While the people of Israel wenâ— up to keep their Feast at Jerusalem he ordered mens hearts so That none should desire their Land Exo 34.24 Vse of Thankfulnesse to God in all these common Preservations Every day every morning and evening thou hast cause to wonder at his Power and Goodnesse 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 Devils service Remember Thou livest upon Gods mercy if he withdraw for a moment any suddain evil may fall upon thee â‚ FINIS An ALPHABETICAL TABLE A Admiration OF Admiration of Ministers Persons when sinfull p. 48 Afflictions How Afflictions effect good in a man p. 179 181 Agreement The Motive of Agreement is Godlinesse p. 33 Agreement among the wicked easily broken doth not alwaies denote a true Church p. 41 Protestants Agree in Fundamentals p. 41 B Babes BAbes in Christ p. 5 Babes directed p. 8 Backbyting Of Backbyting p. 35 Building Gods people are his Building p. 118 The Scripture is the foundation of this Building p. 141 Of a two-fold 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 Carnall CArnall its several significations p. 5 In what sense a godly man may be said to be Carnall 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 Churches Duties p. 20 Of Church-Government p. 84 Of the Holinesse of Churches p. 118 The matter of a Church ibid. The Church of God is his Temple p. 193 The Churches Priviledges Relations and Titles should be a spur to duty ibid. The Churches 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 Christs p. 294 Christians Christians should â—â—ve as those that are more then meer men p. 42 Contention Contentions argue men to be so farre carnal p. 33 Contentions are two-fold Good â—vil p. 34 36 37 The cause of sinfull strife p. 34 The Effects of it in Civil Religious Matters p. 35 36 The Aggravations of this sinne p. 36 D Damnation OF Damnation p. 222 Death Death the godly mans advantage p. 282 Deacon Deacon the word used diversly p. 66 Defile Defilers of Gods Temple with corrupt Doctrine p. 216 Difference Difference between Christian and Christian in respect of their Knowledge and Graces 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 two-fold Matter 1. Fundamentals and 2. Conclusions from them E Encrease THe Encrease and successe 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 Errour Errour Considerations about it p. 142 c. Errours are Hay and Stubble though not Fundamentall p. 161 Men may be erroneous and not know it 161 Errours Greater Lesser p. 121 161 Why called Hay and Stubble Its secret waies shall be made manifest p. 169 May indanger salvation p. 189 Its Causes p. 169 Defile Gods Church p. 217 Erroneous times sad times p. 174 How God will punish the erroneous p. 186 219 How farre a godly man may erre and how a godly man erring differeth from a wicked man p. 220 The Difference between Errour and Heresie p. 190 See Doctrines Eternal Of Eternal Damnation F Family OF Family-Duties p. 3 See Relations Wickdnesse p. 3 4 13 Such as they are such is the Common-wealth 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 easie 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 carefull Ministers should be to build truth upon that Foundation p. 141 Four rotten Foundations The Authority of the Church Magistrate Enthusiasme Meer 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 Gods 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 c. How the Apostles the Foundation p. 145 c. Fool. Wise men after the flesh are fools p. 229 G Glory THe Degrees of Glory p. 101 105 Of Glorying in men The sinfulnesse of this sinne p. 261 And how many waies that is done ibid. See Boasting Godly Their Characteristical Priviledges p. 155 265 Of Godlinesse 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 Knowledg pressed p. 1â— 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 Heresie Heretiques How God will punish Heretiques p. 220 Hide How vain and sinfull to Hide our sinnes p. 166 c. Holy Ghost The Holy Ghost is God and a Person p. 201 c. Why called a Spirit ibid. Heaven Heavens
Of the Holinesse 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 c. ibid. Truth two-fold 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 Wisdome Wisdome Humane an enemy to the things of Christ p. 230 But a shadow compared with Scripture Wisdome p. 247 Contemptible folly before God ibid. True Wisdome but folly in the worlds account p. 239 Things to be believed hoped for and to be done are foolish to humane Wisdome p. 239 True Wisdome 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 Workes All should do good workes p. 102 Doing good workes two-fold 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 sinne and errour p. 179 Of a durable nature p. 182 World World How it is the godly mans 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 Saints 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 Essayes concerning mans true Happiness Parabolae Evangelicae Latinè redditae Carmine Paraphrastico varii generis Morton His Touchstone of Conversion Mr Hezekiah Woodward Of Education of Youth or The Childs 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 seaven Treatises 1. Of making Religion ones 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 Watchfullness and to shake of spiritual Drowsiness 5. Remedies against Carelesness 6. The Soul of Fasting 7. Brief Rules for daily Conversation and particular Directions for the Lords-day His Sermon entituled The Glass of Gods Providence toward his faithfull ones His Sermon entituled The duty and Honours of Church-Rest Mr William Barton His Psalms His Catalogue of Sins and Duties implied in each Commandement in verse Mr Vicars 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 mens Feast entituled Christian Good Fellowship Mr Kings 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 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 c. Spiritual Refining the Second Part or A Treatise of sinne with its Causes Differences Mitigations and Aggravations specially of the Deceitfulness of the heart of Presumptions and Reigning Sinnes and of Hypocrisie and Formality in Religion All tending to unmask Counterfeit Christians Terrifie 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 Christs 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 Magistrates Commission upon Rom. 13.4 at the Election of a Lord Maior Remes Cruelty and Apostasie upon Revel 19.2 preached before the House of Commons on the 5th of November The Reformation of the Church to be endeavoured more then the Common-wealth upon Judg. 6.27 28 29. preached before the House of Lords Publique 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 Judgment 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 mans Choice compared with the Natural mans and found to be transcendently the best and both being Characterized 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 Intrinsick 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 Sinne 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 Baxters 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 Aires 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 Teate His Sermon at the Funeral of Sr Charles Coote Mr Dury The desires of forrain Divines of a Body of Divinity from English Divines with an Essay of a Modell Lib. 2. de Gener. cap. 10 Observ In what respects Ignorance is an impediment to the Ministers preaching What precious truths in Divinity the sinfulnesse of a people make them uncapable of Carnal The several significations it hath in Scripture Primitive Christians distinguished What it is to be a spiritual man Carnal or babes described and counselled The Ministers two-fold Work What wisdome is required in a Minister to choose out sound matter 1. For Information 2. For Consolation 3. For Reproof Reas 1. Reas 2. Reas 3. Observ Considerations abouâ— the principles of Religion and the knowledge and ignorance of them How necessary the Knowledge of the Principles of Religion is Observ What are those effects of the Ministry for the defect whereof a people may be severely blamed 1. Intellectual effects 2. Practical Effects Observ The imperfections and sins of the godly Whence it is that the godly do not fully conquer sin Envy its several acceptians Of sinfull Envy It s Original The Degrees of it What that is in others which is the Object of Envy The subject of Envy Who are prone to it The Aggravations of Envy Remedies aginst Envy A Case resolved The difference between Envy and zeal Observ Of strife and contention Godlinesse the only motive of love and agreement The agreement among the ungodly A two-fold striving I. Good II. Ungodly and that about a two-fold object 1. Civil The cause of sinfull strife and contention The effects of sinful strife and contention about worldly things The effects of sinfull strife about religious matters The aggravations of this sin Of Schisms and Divisions Observ Divisions divided 1. Civil 2. Ecclesiastical What it is that goes to the making of division or faction The causes of Divisions 1 Tim. 6.5 A Christian life must exceed a humane life What is implied in this phrase To live as men Observ Wherein the spiritual respect due to the Ministers of the Gospel doth consist Wherein our respect to the Ministers of the Gospel may run out into sinfull admiration Motives to give spiritual respect to the Ministery Quest Answ Observ Of being called by the Names of eminent men in the Church The Names that Christians have been called by Disciples Believers Whence the name Protestant came What great use the Devil makes of the names and esteem of men What is the common and most notorious way of Satans doing hurt to the Church of God 1. By corrupting the lives and conversations of the Ministry Tit. 1.7 2. By raising up Ministers full of superstition and doting upon traditions 3. By raising up all the power civil and ecclesiastical against the Church 4. By causing men to give them too much honour How the devil hurts the Church by godly men 1. When he tempts them away into any errour 2. Evil practicâ—â— 3. Setting them up too high 1 John 4.1 Observ Of a sinfull setting up of Christ There are principal and efficient Causes of grace and subordinate and instrumental The cheif instituted instrumental causes of Grace The end of faithfull Ministers is not to win people to themselves but to Christ A twofold end of Preaching the Word A corrupt end A good end Characters of that Ministry that seeks not you to applaud them but to bring you to Christ Reasons why a faithfull Ministry doth thus The Ministry is the appointed means to work Faith and all other Graces in the Hearers How it is not an Instrumental Cause How it is a Cause The Properties of this instrumental Cause Observ Of Faith The nature of faith It consists in three Acts. 1. Knowledge 2. Assent 3. A resting on Christ The Effects of faith ad intra Ad extra Of diversity of Gifts in Ministry 1. The Office it self is a Gift to the Church 2. Their severall Abilities and various Parts that Officers in the Church have while they discharge their Office 2. And these are of two sorts 1. Extraordinary Why all have not the same Gifts Rules or Helps to profit by the Ministry Observ Of Gods planting his Gospel among a people Observ Wherein this spiritual watering or further quickning of Christians doth consist 1 Cor. 15. ult Why there is such daily need of these quickening graces God only gives success to the Gospel God works in and by the Ministery God works on whom and when he will Why God only gives the encrease What we must do that God may give the increase Wherein God giveth the Increase Why God only can give the increase John 11. Qu. What means must we use that God may give this increase Observa What the Apostle doth not mean in saying The Ministry is nothing Rom. 10.16.21 Directions how to hear the Word Observ Ministers should agre in one They should agree in Doctrine 2. In their end and scope 3. In Affection The sad effects of dis union in the Church What people shâ—uld do when Ministers and Professors are divided Of Reward and Merit Observ Of Degrees of Glory All persons have work to do for God There is a two-fold doing of good works What it is to do a good work which God will accept and reward A lawfull self-seeking Mat. 6. The reward of godliness two-fold Wherein lieâ—h the reward of working for God 1. In this life 2. In the life to come The greatness of the heavenly reward The vast disproportion that is between the work and the reward Observ Of the Ministers being workers with God Why God wiâ—l work by the Ministry of men Observ The people of God are his husbandry and building What our being Gods husbandry and building joyntly considered implies What to be Gods Husbandry implies 1. On Gods part 2. On oâ—â— part Of Gods house What Gods building and our being his house implieth Observ Of exalting free grace The Properties of praising Gods grace Why the godly are so sensible of Gods grace What Opinions are Coâ—â—ers of this duty of giving thanks to free-grace Observ Of laying a good and sure foundation in Religion A two-fold foundation The Scripture and Christ Four unquestionable Scripture foundations The Scripture is the only foundation of our faith Reas 1. Reas 2. Four rotten weak and false foundations 1. The Authority of the Church 2. The Authority of the Civil Magistrate 3. Enthusiasm 4. Meer humane Reason The foundation of Gods Worship The necessity of