affected wisdome of the world without either miraculouâ— signes or scientifical demonstrations either of which would much perswade men Fourthly and lastly It 's the perpetual invariable means God hath appointed to the worlds end When the Ministery and Preaching shall cease then shall all this world with the things therein cease Thus Eph. 4. it 's there said to continue till Christs coming and Paul's direction about the Ministery must be kept till the coming of Christ The former dispensation is altered he hath taken away Priests and Levites the sacrifices and Altars but he will never take away Pastors and Teachers and Sacraments and these must abide as long as there is a Church on the world Vse of Examination It 's the Ministery this is the ordinary necessary appointed menans for faith and other graces Why then is it that it hath not been so to thee Oh it would be an heavy trouble to thee thou wouldst think God had some extraordinary jugement upon thee if thou couldst have no cloaths to warm no food to nourish thee no creature be that to thee for which it is appointed But behold a greater judgement then this no Ministery doth convert thee no Preaehing begets faith or repentance in thee In the Apostles times What multitudes were converted by the Word Yea in the first times of Reformation from Popery How many did not only receive the truth in their minds but grace in their hearts they were not only converted from Popery and superstition but from prophaness and impiety But now alas to whom is the power of God made known Certainly the Word is the same Gods arm is as strong as ever but men by their wilfull ignorance by their unthankfulness and rebelling against the light have sinned away the presence and power of God from the Ministery and then if God go not along with us Alas what can we do Oh that you who are hearers would deeply lay these things to heart God saith his Word is an enlightning Word a sanctifying cleansing Word Why is it not so to thee Why art thou no more reformed then where there is no Preaching no Ministery at all The same cursing swearing the same lusts pride covetousness and ignorance Is not all this because God doth not appear in his own Ordinances Oh men without hope How desperate is such mens condition for if the Ministery cure thee not what will cure thee Woe be to thee if the Word that is so effectual and operative to others be not also to thee Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave every man The third thing in order to be discust is the noble Effect whereof the Ministry is said to be an Instrumental Cause viz. Ye believed Faith is one of the most eminent Common-places in Divinity It 's the Sanctum Sanctorum in this spiritual building It s the fat in that spiritual Sacrifice we offer to God And because of the spiritual and most sublime nature of it it is least understood by the natural man I shall not at this time handle all the main particulars about it because the holy Ghost intends it not in this place Onely take notice that in stead of all the work of grace repenting reforming he nameth believing because this is Initial and Introductory to all the rest The word Faith or Believing is of a very large and fruitfull signification but it 's impertinent at this time to trouble you with it Observe That Faith is the great and eminent grace which God by the Ministry works in some hearers Thus upon Christ and the Apostles preaching still this is recorded And many believed Insomuch that Faith is said to come by hearing Rom. 10.17 The Scripture indeed sometimes speaks of faith as prerequisite to make the Word profitable Who hath believed our report And the Word profited them not because it was not mixed with faith Heb. 4.6 Here we see unbelief doth obstruct and hinder the savoury effect of the Gospel But that is finally in those that pâ—rish but in those that shall be saved God in his due time will by the Word preached work faith viz. enlighten their minds and open their hearts to entertain it To open this Doctrine Let us consider the Nature of Faith and that is usually said to consist in three acts whether they be all essential or some only I shall not here determine The first is Knowledge and understanding This is eternal life to know thee and Jesus Christ whom thou hast sent John 17.3 Yea it 's a strong and powerfull conviction of the mind Hence it 's called The substance and evidence of things Heb. 11.1 Believing in the soul is compared to the corporal seeing of the body To say a blind faith is as great a contradiction as to say a dark Sunne or a cold fire If it be faith it doth see the ground of its belief Indeed faith cannot comprehend the matter we believe the Doctrine of the Trinity the Incarnation of Christ are like the dazelling Sunne to our Bats-eyes but though faith cannot comprehend the matter believed yet it knoweth the ground why it doth believe in those places of Scripture and the testimony of Gods Word which saith It is thus and thus Oh then How farre are many from being believers For ignorance covers their souls as darknesse did the Chaos at the first The very principles of Religion the total ignorance whereof doth damn a man yet is like a veil upon most mens eyes Oh then consider that knowledge and understanding is the necessary way to let in faith or rather is a beginning and part of it If thou hadst lost thy eyes or wert smitten with corporal blindnesse How much would it affect thee But now thou hast unbelief and spiritual blindnesse yet it doth not break thy heart Say no more thou believest in Christ thou believest in God if thou knowest not what Christ and God is Though ignorant people are full of their devotion yet because it 's without knowledge and faith it 's as abominable as a Sacrifice without eyes Secondly But knowledge is not all How many Atheists are there that know much and understand the points of Religion yet believe not Therefore the second Act of Faith is to Assent to give credit to them as true and this indeed we mean and Scripture also means this most commonly when it speaks of believing the Word of God that is giving a firm and sure assent to it as true Hence that expression Faith is the substance Heb. 11.1 that is by faith we make those things that are future really subsist as it were in our souls as if present Thus Faith makes Heaven and Hell present The Apostle excellently describes it They behold not the things temporal or seen but the things eternal which are not seen 2 Cor. 4 18. Thus Moses is said to have an earnest eye of faith fixed upon the reward and that is an act
Divisions are ye not carnal 25 Envy its several acceptations ibid. Observ That envying wheresoever it is is a fruit of the Flesh and such a sinne that a godly man should especially watch against ibid. Envy It s Original Degrees Object Subject Aggravations Remedies 26 The difference between Envy and Zeal 32 For whereas there is among you strife 33 Observ That strifes and quarrelling contentions amongst Christians argue them to be so farre carnal ibid. Sinfull strife Its Cause Effects Aggravations 34 Whereas there is divisions among you p. 37 Observ That divisions and factions do quickly creep into the best and purest Churches 38 Divisions divided their Nature Causes 39 Are ye not carnal and walk as men 42 As man its several significations ibid. Observ That all those who are named Christians and would be accounted so should walk and live as those that are more than meer men ibid. What the phrase to live as men implieth 43 Verse 4. For whereas one saith I am of Paul and another I am of Apollo are ye not carnal 45 Observ That although it 's the duty of People to have a great and high esteem of the Ministers of the Gospel yet they are not sinfully and inordinately to admire or rest meerly upon any mens persons 46 Wherein the respect due to the Ministers of the Gospel doth consist ibid And when it may degenerate into sinfull admiration 48 For while one saith I am of Paul and another I am of Apollo are ye not carnal 49 Observ That it is not lawfull for Christians to call themselves by the Name of any men though never so Eminent so as to build on them 50 Of the Names that Christians have been called by in several Ages ibid. Observ That when the Devil cannot hurt the Church by a prophane and sinfull Ministry then he labours to destroy it by abusing the names and esteem of those who are truly holy and eminent 54 What are the common wayes of Satans doing hurt to the Church by the Ministers and Officers thereof ibid. And even by eminent godly men 56 1 COR. 1.12 And I of Christ 58 Observ That although Christ only is to be relied upon as the Head of his Church yet it is not his will that under this pretence we should despise or contemn his Ministry and the means of grace he hath appointed 59. Of sinfull setting up of Christ ibid. Of the causes of grace Efficient and Instrumental ibid. Verse 5. Who then is Paul and who is Apollo 62 Observ That faithfull Ministers seek not to win or gain a people to themselves but to Christ 63 A two-fold end of preaching the Word ibid. The Characters of that Ministry that seeks not the peoples applause but to bring them to Christ 64 Who then is Paul and who is Apollo but Ministers by whom ye believed 66 Observ That the Ministry in Gods Church is the Means and instrumental Cause he hath appointed to work Faith and all other Graces in the Hearers 67 How the Ministry is not an instrumental cause of grace and how it is ibid The properties of the Ministry as such a cause 69 Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave to every man 70 Observ That Faith is the great and eminent grace which God by the Ministry works in some Hearers ibid The Nature of Faith It s three Acts Knowledge Assent and a resting on Christ 71 The Effects of faith ad intra 72 Ad extra 73 Even as the Lord gave to every man 74 Observ That God hath given several Gifts and Abilities to the Ministers of the Church and thereby makes use of them all for his glorious ends ibid. Why all Ministers have not the same gifts 76 Rules or Helps to profit by the Ministry 77 Verse 6. I have planted Apollo watered but God gave the increase 78 Observ That it's Gods unspeakable goodness sometimes to send his Word and plant his Gospel among a people that never heard or knew any thing of it before 79 Apollo watered 82 Observ That it is not enough for a people once to receive the true Faith and principles of Religion but they need a further watering and quickning them up to grow ibid. Wherein this spiritual watering consists 83 And why there is such need of quickning means 84 But God gave the encrease 85 Observ That it's God only who can and will give encrease and spiritual successe to the Ministerial labours in the Church 86 How God works 90 Wherein God giveth the increase ibid. And why he only can 92 Verse 7. So then neither is he that planteth any thing neither he that watereth but God that giveth the increase 93 Observ That the best and most able Ministry is nothing without Gods power giving the increase 94 What the Apostle doth not mean and what he doth mean in saying The Ministry is nothing ibid. Directions how to hear the Word 96 Verse 8. Now he that planteth and he that watereth are one 97 Observ That although there is diversity and variety in the gifts of the Ministers yet they all ought to agree in one ibid. They should agree in Doctrine in their End and Scope and in Affection 98 The sad effects of dis-union in the Ministers 99 What people should do when Ministers and Professours are divided ibid. And every man shall receive his own reward according to his own labour 101 Of Reward and Merit 101 105 106 Observ That according to a mans labour and working for God he is sure to have a proportionable reward 102 All have work to do ibid. A two-fold doing of good works ibid. The requisites to such a work as God will accept 103 A lawfull self-seeking 105 Verse 9. For we are labourers together with God 109 Observ That the Ministers of the Gospel are workers with God for the conversion of mens souls So 2 Cor. 6.1 110 Why God will have co-workers ibid. Ye are Gods husbandry ye are Gods building 113 Observ That the people of God are his husbandry and building ibid. What our being Gods husbandry and building joyntly implies ibid. And then what they severally imply 114 Ye are Gods building 117 Doct. That particular Churches are or should be Gods house Gods building ibid Of Gods house or Church ibid. What Gods building and our being his house implieth 118 Verse 10. According to the grace of God which is given unto me c. 121 Observ That it 's the property of godly men in all the good they have or do to attribute all to Gods grace ibid. The Properties of praising Gods grace ibid. Why the godly are so sensible of Gods grace 123 How profitable that duty is ibid. What opinlons are coolers of this duty of giving thanks to free grace 124 As a wise master-builder I have laid the foundation ibid Observ It 's a special part of the wisdom and heavenly art of the Ministers of the Gospel to lay a good and sure
up any Teachers as the principal Head but in all the parts and abilities of the Ministery still to look up to Christ And the Argument is to this effect Those that are instruments only they must not be made principal agents But even the most eminent Ministers such as Paul and Apollo are instruments onely Therefore So that for opening the words Consider the condition and the state of the Ministery It 's an instrument They are Ministers therefore of necessity to be used God that might work conversion without it hath yet appointed this instrument the Ministery And yet 2. It 's but a Ministery not a principal Secondly There is the effect attributed to this instrumental cause viz. Faith The Ministers by which we believe Thirdly Here is the diversity of the gifts in the instruments with the efficient cause Even as the Lord gave to every man Lastly Consider the manner of Paul's expression Who is Paul and who is Apollo This Rhetorical interrogation is spoken to take them off from instruments and to look up to Christ Now in this observe the modesty and godly uprightness of Paul though he himself be one of the men that is thus admired yet he takes them off from himself as well as others he doth not take advantage of them by this their praise and admiration of him Observe That faithfull Ministers seek not to win or gain a people to themselves but to Christ They preach not that their gifts and abilities may be exalted but that the people might be brought out of their sinnes to Christ Admire their preaching praise their Doctrine never so much yet if thou art in thy lusts still if thy life be not reformed from thy impieties they have no true joy concerning thee See how excellently Paul expresseth this 2 Cor. 11.2 I have espoused you to one husband that I may present you a chast Virgin to Christ He doth not espouse the people to himself but to Christ he wooeth and entreateth them for Christ it is not your good to us but your obedience unto Christ that we aime at Thus John Baptist calls himself the friend of the Bridegroom Joh. 3.29 which is the duty of every Minister the friend of the Bridegroom which standeth and heareth rejoyceth greatly because of the Bridegrooms voice It 's an allusion to the custome in those dayes the Bridegroom he had his friend and spokesman to bring him into the Brides presence and he heard their conference if there were a willing agreement between them concluded then the friend rejoyced greatly Thus it was with John and also with every Minister We are Christs spokesmen we wooe you we entreat you we bring you and Christ together every Sabbath day Now if any soul will receive him and be married to him forsaking his former lusts and all by-past sinnes then is the friend of the Bridegrooms joy greatly fullfilled it would therefore be horrible unfaithfullness in us if we should do as Sampson's friend did to him who got Sampson's wife for himself To open this Doctrine Consider in the general There may be a twofold end of preaching the Word of God Either a corrupt sinfull end or a gracious godly plain and upright end The Apostle speaks of many false Teachers that did corrupt the Word to please men 2 Cor. 2.17 and they sought their own glory their own advantages they did not desire to make them Christs Disciples but their own they intended their own greatness their own profit by them Gal. 6.13 Some false teachers they perswaded men to be circumcised that they might glory in their Disciples flesh id est That they might boast we have such and such followers that will presently embrace our doctrine receive our commands and such a Ministery hath alwayes crept in the Church for either they have aimed at external greatness or else to propagate some false doctrines and either of these wayes the people were not taught to come to Christ they were not brought to receive him as their Lord but to rest on them as Teachers Now see how Paul doth wonderfully disclaim all such corrupt preaching 1 Thes 2.3 Our exhortation was not of deceit nor of uncleanness or guil We did not please men we sought not flattering words we did not use the cloak of covetousness he did not under fair pretences rob them of their estates as the Pharisees under pretence devoured widows houses made of long prayers O what a pure and excellent frame of heart was this to disclaim all such base and corrupt ends and see how Paul to these Corinthians 2 Cor. 1.12 comforts himself with this testimony That in simplicity and godly sincerity not with fleshly wisdome he had behaved himself Oh this is a precious cordial when under all the censures reproaches and uncharitableness of the world to the Ministery Ministers can upon good grounds comfort themselves that they have walked in all godly sincerity endeavouring the salvation of mens soules and with tender bowels mourning for those that go astray rejoycing to see any person or families owning Christ setting up his wayes and Ordinances Now this point will be profitable for you the hearers as well as the Preachers in the discovery of it And we will first give you sure Characters of that Ministery which would bring you not to applaud them but to give up your selves to Christ First They that are so do rejoyce in the grace and progress thereof in their people though they should not esteem nor highly prize them Oh this is a good sign Though thou dost not applaud or admire them yet if they see thee walk in the wayes of godliness and mortifie sinne they are glad of it and praise God for it this proveth plainly it 's not themselves they aime at Thus Paul 2 Cor. 13.7 I pray God that ye do no evil not that we should appear approved but that ye should do that which is honest Paul earnestly prayeth that they might not do any evil especially such grosse evils as should deserve his censure not that he might be approved he cared not for that let them think what they will and say what they will if they keep from evil he shall heartily be glad of it To these very Corinthians also see what he saith 1 Cor. 4.8 9 10. We are fooles for Christs sake but ye are wise Ye are honourable but we are despised Ye have reigned as Kings without us and I would to God ye did reign The Apostles meaning is That they thought themselves strong and rich in all grace they despised Paul for his afflictions and contempt the world poured upon him Oh saith Paul this troubleth not me I would ye did reign I wish it were indeed so well with you as you think and then for my part I could be content with all the scorn and reproach I have in the world Oh then when a Ministery is still praying for desiring and pressing men to the reformation of their lives and
tryumphs over all imaginable adversaries but why is he thus confident Because there is no condemnation to such as are in Christ Jesus If then the Sunne arise the dark night will be quickly dispelled and so if the light of Gods favour doth arise the feares and troubles which arise from outward exercises are quickly dissipated If then thou complainest thy strength is so small every temptation is ready to blow thee down as certainly the least puff will hurl a man down if faith be not lively the Damsels charging of Peter to be of Christs company made him curse and swear and fearfully apostatize here was no such great cause he was not arraigned imprisoned sentenced to die but this temptation blew down a strong Oak which teacheth us that a little calamity may throw us to the ground if faith be not lively and a great one cannot if faith be vigorous If I say thou complainest of thy weakness thy feares Let faith in Christ as a Mediatour be more powerfully put forth Secondly Faith doth quiet and compose the spirit by impetration or obtaining of God such a spirit For as you heard seeing it lyeth not in the power of man to give himself such a sweet blessed frame No he would give a world for it if it lay in his power it can only be obtained by application unto God Now that which most prevaileth with God is faith Whatsoever you ask believing you shall have it It 's faith only that makes the omnipotent God work for thee and in thee so that when we say faith makes the heart thus still and quiet you must not think it comes from faith as a natural cause as the fire burneth but morally by prevailing with God This is the grace that God doth so honour if we trust on him if we rest on him then God promiseth to give rest and peace to our soules Insomuch that it 's a Christians duty above all things to keep up the grace of faith to attend to that lest the whole kingdome be lost when that is lost for God is to us as we believe so God works for us as we trust in him so that our distrust makes God to be as no God or as an Idol-god having eies not to see us or hands not to help us Gods power will not communicate it self but upon believing as Christ told Mary Said I not unto thee if thou wouldst believe thou shouldst see the glory of the Lord That glory was to make Lazarus dead your dayes and stinking in the grave to live again Now no less glorious alterations and changes will God work upon thee if thou trust in him for hereby Gods fidelity goodness and power is engaged and he will never deceive those that wholly rely upon him You see then why faith put forth in a lively manner can thus quiet the soul Because it 's the condition to which God doth make glorious promises Thirdly Faith doth instrumentally compose the soul because by it other graces are also set a work and so the more purified and cleansed the soul is from all corruption the clearer the heart is As the clearer the spring is then though it be moved and stirred yet for all that the streames will be pure Thus it is with a godly man when his heart is sanctified cleansed and adorned with grace then though he is plunged into tribulations instead of discontent impatience grudgings and murmurings instead of dejections and disquietness there is joy thankfulness and heavenly mindedness as if Juniper or sweet herbs be thrown into the fire the fiâ—e draweth out their sweet smel or as the wind blowing upon the sweet flower makes it smell more fragrantly Thus also when afflictions fall upon the godly faith having purified their hearts there do runne forth admirable and sweet breathings of the soul That faith exciteth other graces appeareth Heb. 11. Where all those glorious acts of grace which those Worthies abounded in are attributed unto their faith Lastly Faith lively exercised must thus serene the heart of a man because it doth suggest many noble and excellent arguments which do abundantly quiet and establish the soul Faith is argumentative it is very ingenious to find out all those Considerations which the Scripture affoards Now the Scripture is like the Apothecaries shop that can furnish with all cordials As First Faith argueth from Gods giving of Christ every thing else that is as necessary for us as Christ is Thus the Apostle Rom. 8. If he hath given us Christ how shall he not with him give all things else He doth not say some things but all things and then the expression how shall he not implyeth that it is a most absurd and irrational thing to think otherwise Now then faith doth thus quiet the soul Be not afraid or troubled the God that afflicts thee is he that hath given Christ to thee Now if ever God would have refused thee it would have been in this Know then that these afflictions these troubles they are good for thee they are necessary to humble thee to make sinne bitter they are as necessary in their kind as Christ was in his kind It cannot be want of love that these exercises are upon thee for is not Christ the great pledge of Gods love to thee Therefore faith turneth the heart of a man from that which is grievous and vexing to that which is pleasing and comfortable Though God giveth not this or that outward mercy yet he giveth Christ the fountain and original of all Secondly Faith represents God out of his word in some Attributes chiefly above others insomuch that the heart of a man being thereby lifted up to heaven to God himself it cannot be disturbed by things below As the Bird while soaring aloft in the heavens is not skared with this fear and that noise so while faith beareth up the heart to God and makes abode with him it 's not disquieted It 's the looking upon the waters that make giddy if we look up to the heavens they cannot disturb the brain Now these things in God doth faith powerfully improve First The wisdome of God that whatsoever the Lord doth it cannot be done wiser Therefore he is called the only wise God Now what wonderfull comfort may be suggested from hence That there is no affliction no temptation though never so heavy but it cometh and is ordered by infinite wisdome If thou hadst the disposing and ordering of all things it could not be done more wisely then it is nay thy own love to thy self if wise would order this affliction to come upon thee For do not you see a man whose parts of body are gangreend yet because he is wise though he loveth his ease yet willingly resigning himself to have those parts cut off for the good of the whole So that is one of the most comfortable considerations which faith supplies the heart with that whatsoever temptation is fallen upon thee the wise God hath ordered it so
Apostle Paul though he be an eloquent Apollo More spiritual matter this Text will also afford only I must first answer that Question Whether the Corinthians did indeed set up these eminent godly men as Heads of Parties or whether his meaning was that they set up many false Apostles and became factious Disciples to such only the Apostle spareth to name them thinking it wisdome to do so and instanceth in himself and other Pillars teaching them hereby that if such as were faithfull and godly ought not to be exalted how much less corrupt and false Teachers Some are for the Affirmative and some for the Negative but I think both Expositions may well be joyned together For the Corinthians some of them did too much glory in Paul and Apollo and set them up Otherwise Why should Paul bless God so much for that Providence that he had baptized so few For men were apt to set up those that baptized them as if they had been baptized into their name Therefore certainly the Corinthians did sinfully rest and glory in such as Paul Wherfore he takes them off and excellently concludes Let him that glorieth glory in the Lord 1 Cor. 1.13 Thus the first Exposition is true Then that the other also is true that although Paul instanceth in himself and others yet therby meaning other ambitious Teachers that affected Disciples appeareth also 1 Cor. 4.6 where he saith He had by a Figure transferred those things to himself and Apollo for their sakes That is for their Instruction to teach them that they must not think of Paul and Apollo above what they should as many of them did much less of false ambitious corrupt Teachers as many others also did This explained we may observe two more Doctrines 1. That it is not lawfull for Christians to call themselves by the Name of any men though never so Eminent so as to build on them Christ and his Truth are the foundation we must build upon The Apostles indeed are called the foundations Rev. 22.14 but they were immediately inspired and they were but secondary foundations fundamenta fundata not fundamemta fundantia as Divines say So that we are not Believers in Paul or Peter We are not the Apostles Believers much less the Fathers or any Doctors and Teachers in the world That is our Saviours meaning when he saith Call no man Master but Christ Mat 23 8. It is true this Doctrine is abused by some as is to be shewed when I come to speak of those who said they were of Christ viz. in a sinfull factious way They were not for Paul or Apollo or any Ministers they cryed down all the Ministry They are for Christ to teach them immediately But thus farre the Doctrine is true we may not be called after any mans name We are not to set up any Persons or Councils in Christs stead We are not to believe in them Homines non debent aedificari super homines said Austin For the opening of this let us Consider First The Names that Christians have had in the New Testament and afterwards in the Church For by wise Names we come to know the nature of things And First Christ did often call those that followed him his Disciples Thus He that would be his Disciple must hate Father and Mother for his sake And when the Apostles are sent out their Instruction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples Indeed there are the seventy Disciples who were in a Church-Office next the Apostles but every follower of Christ his Doctrine and way was called a Disciple but it is Christs Disciples They were never called the Apostles Disciples or any mans Disciples And certainly this doth excellently denote what Christians should do viz. Take that duty which God from Heaven commanded us concerning Christ Hear him Mat. 17.5 a Disciple is not to dispute but to believe A Disciple is wholly to learn and receive from his Master And oh how excellent would this be if every Christian would thus hearken to what Christ saith If thou art Christs Disciple learn of him how to live how to walk how to obey Lean not to thy own understanding Lean not to others for only Christ is Truth Another Name and that most frequent was Believers Christians are often called by this title None more frequent And this also doth difference Christians from all other sects in the world All the Philosophers they affected to be knowing men not believing Averroes by scorn called Christians credentes Believers For such as he affected to know the Causes of things and to inquire in the hidden secrets of Nature counting it a disgrace to believe upon meer Authority Thus Julian upbraided Christians with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe only Hence Rom. 1. The preaching of Christ was accounted foolishness to the Gentiles They sought for wisdome for strong demonstrations but the Apostles meerly declaring and preaching such Doctrines were accounted foolish bablers So that to be a Believer doth denote the captivating of our understandings unto the Word of God and every sublime thought or reasoning that doth exalt it selfe And certainly if a Christian would think how much he is to submit his understanding to believe the Doctrines of the Scripture it would much inable him also to believe the Promises for the Church in general or in particular for his own self Faith of assent would breed Faith of fideucial adherence Should it be so great a matter to believe that God will raise up the Church when it hath no help Or subdue thy corruptions when thou believest greater matters in Doctrine As the Trinity That God was made man the resurrection of the body This is an excellent point to be pressed though not so proper here Another Name often attributed to Christians is Saints The Saints at Corinth and in many places Oh the very Name of this title should strike blasting and confusion into man Art thou a Saint-lyer a Saint-drunkard a Saint-Blasphemer All that are Christians should be Saints and Holy And therefore the Scripture cals them by that Name Not that all will be holy in a Church no There will be tares as well as Wheat Nor that we are to depart from a Church where wicked men are not cast out Or that the Sacraments are to be administred to none but who are truly godly though they be free from gross sinnes These things cannot be inferred only Christians are called to be Saints and are Saints by Calling and so should be in their lives Oh consider this you who are prophane Beasts and tremble at it But the most famous and distinguishing Name of the people of God is Christians They were first called so at Antioch saith the Scripture Act. 11.26 Some have questioned whether others did not then put this Name upon them by scorn and reproach because Christ was crucified or whether they themselves did not voluntarily take upon them this Name as being a glory and honour to
I am of Christ Thus they expounded it thinking it not matter of reproof for any to say they were of Christ and they say Pauls arguments would hold for this as much as they did against glorying in men For though Paul was not crucified for them yet Christ was Though they were not baptized into Pauls name yet they were into Christs But to answer this It 's true absolutely and simply it 's not a sinne but a duty for every believer to say he is of Christ To call no man Master but Christ therefore he is called a Christian because a worshipper of Christ And the Apostle 1 Cor. 3.22 useth this Argument The believers were not Pauls or Apolloes but on the contrary Whether Paul or Apollo c. all are yours but then mark he doth not say Christ is yours but you are Christs So for believers to say They are Christs is in the general a duty but that which the Apostle here reproveth is such a setting up of Christ as doth oppose the Instruments that Christ also hath appointed and that the Apostle blameth those who said They were Christs it's plain by the Context It 's told me by the house of Chloe That there are divisions and contentions This was a fault complained of And then he instanceth in the matter of the contentions I am of Paul I am of Apollo I am of Christ This is in the same manner reckoned as the former whereas if the Interpretation of the Ancients were true the expression must have been adversative But I am of Christ And then the Argument following is plain Is Christ divided viz. Is the Doctrine or Person of Christ divided Hath Peter one Christ Apollo another or these immediate pretenders another Christ Now these that set up Christ thus in a sinfull way may be either those that pretended immediate teachings by Christ for such were in the Apostles dayes therefore he bids them Try the Spirits or such who happily might have heard Christ himself teaching in his own person and so did wrest those Doctrines that Christ taught and yet in their sense made Christ the teacher of them both may be included Although I must adde That a further thing also is to be comprehended in this factious exalting of Christ vâ—z not only thereby to exclude Instruments but also to conclude that they only had Christ amongst them For this is the property of many Sects to appropriate Christ to themselves as if none had Christ but they Thus the Donatists did monopolize the word Christians to themselves Observe That although Christ onely is to be relied upon as the Head of his Church yet it is not his will that under this pretence wee should despise or contemne his Ministry and the means of grace he hath appointed So that this Text with the former doth excellently bound the spirit of believers that though they delight and rejoyce in the gifts and office of the Ministry reaping much spiritual benefit by it yet they are still to look up to Christ in the Ministry as the author of all increase And on the other side Though the Ministry can do no good without Christs teaching and it 's the Spirit that giveth grace not the Ministers yet we must not so immediately depend on Christ and his Spirit as to neglect the instruments and means he hath appointed Our Saviour cleareth this when in one place He sends his Disciples to preach commanding all to hear them And yet again Bids us call no man master upon earth Here is no contradiction but if a Christian be wise he may excellently compose them No man is to be called Master principally and authoritatively yet Christ hath appointed Teachers and Doctors by whom we are to believe So that it 's the errour and foolishnesse of men when they runne into extreams even as in the Doctrine of Grace and Free-will The Marcionites and Manicâ—ees they denied the Natural Liberty of a man and the Pelagians on the contrary the efficacious grace of God To understand this Consider That there are principal and efficient causes of grace and salvation and there are subordinate and instrumental and these must not be confounded A sound mind must not make instrumentals principals as ignorant people doe thinking the very Sacrament will save them Nor yet must we exalt the principal to exclude the instrumental as Enthusihsts do The Efficient Cause of all grace is attributed onely to God or the three Persons the Father Sonne and holy Ghost in their appropriated way So that it 's true Every good and perfect gift comes from God the Father of lights Jam. 1. No man can come to Christ unlesse the Father draw him John 6.44 And Christ saith He will draw all men to him John 12.32 He is the chief shepherd of our souls He is the truth way and life John 14.6 The Spirit of God also that leadeth into all truth that sanctifieth that inlightneth the mind So that when we have to do with a people that do rest upon outward meanes As some thinke the Ministers gifts the Ministers parts or the very coming of a Minister to them and praying for them while sick is enough to send them to Heaven To such hearers we are much to preach of the efficient principal cause of grace We are to cry Sursum corda we are to say as the Angel to the women looking for Christ in the Sepulchre He is risen Look up to Heaven so to such who rest upon external meanes and Instruments Why look ye downwards look upwards We see among the people of Israel yea and Christians in the New Testament too so great a pronenesse to relie on Instruments but as in civil things we must not relie on an arme of flesh so neither in Church matters on a tongue or mouth of flesh as the Ministers are In the next place There are Subordinate and Instrumental means of Grace which God though he could doe all spiritual things immediately for us and in us yet he hath obliged us to the use of them So that it is an high contempt of God and such may never expect the workings of his Spirit or virtue from Christ that doth not use those instituted meanes he hath appointed Now there is a three-fold Instrumental cause of Grace When we call them a Cause we mean not a natural Cause producing Grace by any inherent power as fire doth burn no but onely instituted Causes God in the faithfull use of these will worke Grace in us And they are three especially First There is the Scripture the Word of God This as it is written and consigned into a Canon is a Rule by which all must believe worship and live Insomuch that if a man pretend any Revelations or teachings which are not warrantable by this written Word he is to be held as accursed To the Law and to the Testimony Isai 8.20 Christ himself still directeth to the Scripture Paul directs Timothy to the Scriptures and
Church Vse 2. Of Exhortation to you the people Hath the Ministry been usefull to bring you effectually to Christ himself This is that Paul desired You may hear much you may pray much you may be much affected with the matter preached and yet all this while not close with Christ to receive him as a Saviour and to obey him as a Lord. A woman may have many Letters and Tokens of love from him whom she loveth and be much affected to him yet not married to him nor enjoy him as her Husband And so thou maist have some affections and good desires but thou art not yet united to Christ The work of the Ministry is not done till we can leave you in the arms of Christ Till we have prepared the way for Christ to lodg in your fouls Who then is Paul and who is Apollo but Ministers by whom ye believed The former part of this Text hath been considered Paul's modesty and sincerity in gaining people to Christ and not to himself Now let 's consider in what order or rank of Causes the Apostle puts the Officers of the Church and that is in the Instrumental Causes Wherein you may Observe the Effect viz. Faith 2. The Manner of working it it is by Ministery They are not principal Agents They are Ministers by whom you believed The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons And this is sometimes used for a special Office in the Church for those who had the care of the poor Thus the Elder and the Deacon are sometimes used for the setled Officers in the Church but in this place and many others the word is used largely for any Ministry or service And so the Apostles and Elders and Pastours may be called Deacons in this large sense viz. Such who by their labours and pains serve the Church and its good Observe that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as almost all the rest of the Greek words that denote the duty and quality of Church-Officers signifie no dignity or honour but care diligence and all solicitude Thus the most glorious creatures have Names signifying their Ministry and service The Hebrew word for the Sun comes from a root that signifieth to serve as also for an Angel to be sent by way of ministration So the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius makes to signify to make haste to runne to the markes end also as a man by this much striving stirreth up dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dust like that of Virgil Pulverulenta fugâ Rutuli dant signa per agros So that the word in its native signification denoteth that earnest labour and striving which men that runne to some mark usually make by stirring up so much dust that doth even obnubilate the aire and from this it doth metaphorically signify that labour pains yea agony and striving which the Ministers of God ought to have in their work As Paul expressed it I have fought a good fight I have finished my course 2 Tim. 4.7 Thus the word is opened and it doth as we told you denote the quality and condition of the Officers of the Church in respect of their Auditours They are Ministers Instruments by which God works Faith in the Hearers Doct. That the Ministery in Gods Church is the Meanes and Instrumental Cause he hath appointed to work Faith and all other Graces in the Hearers This Point hath its good use for this will teach you what you should expect pray and hope for by the Ministry How doth it beget and increase Faith in thee How doth it wash thee and make thee clean But let us be more particular And 1. We shall shew you how it 's not an Instrumental Cause And 2 How it is Only take Rom. 10.14 for an eminent place to confirm this Truth where observe the excellent Gradation Paul makes None can call upon God or pray without Faith and none can believe unless they hear and none can hear unless they have a Preacher and none can be a preacher unless he be sent See what a dependence here is and how strong a place it is to prove the necessity of the Ministry This premised we go to the method proposed First When we say it 's the instituted meanes or Instrumental Cause it 's not to be understood as if the Ministry or Peaching of the Word by any inward natural power of it self can work grace in the hearts of the Hearers no Experience witnesseth that after ten thousand Sermons men remain as ignorant and as bruitish as before The words reach only to the ear but they make no forcible impression upon the soul So then the Ministry doth not beget grace as the fire burneth or the hatchet cutteth which are Instruments that work by their own inward dispotion and power to pruduce their effects This is good to observe that so still our hearts and prayers may be up to God who works in and by the Ministry Secondly Because it 's not a natural Cause therefore it doth not also work necessarily these Divine Effects in every subject but where and when God is pleased to apply it The Sunne shineth every where upon one thing as well as another The fire burneth alwaies every where in one place as well as another But the Ministry doth not so that is successfull in one place and not in another That works upon one Congregation and not upon another And herein Gods wisdom makes a wonderfull difference The most unlikely the most indisposed many times find the Ministry inlivening and quickning of them when others are blinded and hardned So that though we should have the Ministry of Angels and of the most eminent men that ever lived still we must take heed that by our unthanfulness negligence prophaneness we do not provoke God to withdraw his power and presence in the Ministry For if it be so as it is to be feared it is so to too many people then the Ministry is but a shadow or if a body a body without a soul It 's but a dead letter Yea not only the Law but the Gospel and all preaching is but the ministration of death and condemnation when without Gods Spirit and power As Elias servant though he had his Masters staff yet that could do no good to raise the dead Child till Eliah came himself Oh then say Lord be thou in their Sermons in their Ministry In the next place let us shew how it 's a Cause or Instituted Meanes And that is thus First God hath appointed the constant and diligent use of this in the Church and the peoples constant and diligent attending on it 2 Tim. 4.2 Preach the word in season and out of season That signifieth the diligent dispensing of the Word And then the people they are commanded to be swift to hear James 1.19 And As new born babes desire the sincere milk of the Word 1 Pet. 2 2. So that God hath indispensably commanded all people of what degrees
it but Faith would quickly dispossess these and make it clean for Christ to dwell in And then thy life How pure is that Dost thou talk of believing in Christ when thou hatest purity makes a scoff and a taunt at it I tell thee if thou didst believe thou wouldst be pure and strict also As Saul that went with no good will to the Prophets when he came to them the Spirit of God sell on him and he prophesied also Thus thou that art a malicious enemy a prophane scoffer at purity and holiness should the Spirit of God once fall upon thee thou wouldst become pure and strict also Know then a man can no more carry faith in his heart and this not reforme his life then oyntment about him and that not discover it self Secondly Where there is a true lively Faith that will make a stout though wise confession of the truth when God doth require it Rom. 10.10 With the heart man believeth with the mouth confession is made to salvation and the Apostle We believe therefore we speak 2 Cor. 4.13 Indeed there is a faith about some disputable poinâ—s in Religion that are not essential to salvation that the Apostle bids a man have it to hâ—mself Rom. 14. but for the main points the owning or not owning whereof is the owning or not owning of Christ Our Saviour speaks terribly to the not confession herein He that shall not confesse me before men though before a croâ—ked and perverse generation him will not I confesse before my Father nor the holy Angels Mark 8.38 Thirdly Where faith is there it will carry a man out to the ready performance of all obedience justice temperance liberaâ—ity equity and every good worke The Apostle James Jam 2. doth at large shew That that man is but a vain man and an hypocrite one who cousens his own soul that thinketh by faith to be saved when this is not incarnated and manifested in all godly conversation Yea faith puts all graces on working as Heb. 11. That seemeth to be the great wheel that sets all others on going Lastly He that doth truly believe is not discouraged from his duty because of any trouble or persecution in the world Christ prayed for Peter That his faith might not fail him No danger no fears could have drawn him into sinne had faith been active It was faith made Moses chuse reproaches and persecutions rather than the glory of Aegypt A man that liveth by sense and by worldly advantages he cannot but with the Chamelion turn into every colour of that object which is by him because worldly fear reigneth and ruleth in his heart but Faith that overcomes the world If it conquer Devils and Hell much more the world Yea it makes a man rejoyce in tribulations Vse of Examination Hath the Ministry had this effect to make you believe Oh you will say Who doubts of that Are we Atheists Do you make Pagans and Infidels of us Consider there is a great difference between the Title Name and Profession of a Believer and the reall Efficacy of it It 's said Simon Magus believed because he outwardly professed so yet he was in the state of gall and bitterness It 's said John 2. ult That many believed but Christ would not commit himself to them because he knew what is in man Therefore Do you really believe all that the Scripture saith And if so How darest thou lie swear deal unjustly No you flatter your selves The Faith of these things would make you tremble yea roar out Oh! What shall I do to escape this great wrath Therefore set Faith more on work from day to day I am no Atheist I am a Christian I believe a Day of Judgment Why then live I thus But Ministers by whom ye belived even as the Lord gave to every man We are come to the last Particular observeable in this Verse and that is the Efficient Cause of this Ministry and Service in the Church with the variety of the Gifts of those that are employed therein Even as the Lord gave to every man This the Apostle addeth still to take off all from the Instruments and give it to God They are indeed Pipes to conveigh Gods grace but they can no longer runne then this Fountain fils them They are indeed spiritual Trumpets to give warning of Gods wrath approaching but they cannot breathe forth any sound but what the mouth of the Lord doth first breathe into them So that although the Church of God in respect of the several Gifts God bestoweth on her Officers be like the Queens Daughter cloathed all in needle and embroidered work Even as the Kings Daughters were wont to go in parti-coloured cloathes Yet all this Ornament and comeliness is put upon her by God alone So that every Minister hath a peculiar Gift yet so as all comes from above from God to him Doct. That God hath given several Gifts and Abilities to the Ministers of the Church and thereby makes use of them all for his glorious ends The Apostle doth in many places delight to compare the Church to a mans body where there are several parts and every part hath its peculiar Office There is the eye the hand the foot and though all are not equally eminent yet all are equally necessary But 1 Cor. 12.4 5. you may see this excellently described I here are diversities of Gifts and of Administrations but all from the same Spirit the same Lord and all is for the same end The manifestation of the Spirit is to profit withall Whatsoever Abilities and Gifts God hath given they are not for vain ostentation They are not for humane applause but for use to profit withall Insomuch that if any man should should use his parts his abilities to propagate errour or to strengthen men in wickedness they did greatly abuse the good Gifts of God and turn wholesome meat into poyson To open this Doctrine you may consider That the Gifts of God to the Church are as to our purpose of two sorts Sometimes the very Office and Function it self is called a Gift To be an Apostle to be a Pastour to be a Teacher is a Gift Thus Ephes 3. Yea Christs Ascension He gave Gifts to men As Kings at their Coronations distribute large and plentifull gifts And what are these Gifts Apostles Evangelists Pastours and Teachers Thus the very Office is a Gift and that a great one too More then all temporal mercies though the ungratefull world cannot think so Thus the Psalmist speaking of the Word of God and the Ministry given to the Jews he addeth He hath not done so to every Nation Psal 147.20 Alas for temporal mercies he had he gave them peace quietness and plenty all aboundance and filled them with good things but this was nothing to the Ministry of the Word And certainly no plenty no quietness no abundance is a mercy equall to the Gospel Therefore Amos threatned the famine of the Word as more terrible
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
salt is the fire of afflection By these places you see then that fire signifieth in the general Gods severe judgment discovering and trying mens waies which are partly by his Word and partly by afflictions So that the Apostle continueth in his excellent Allegory of building Those parts of the house that are wood and straw are presently consumed by fire but gold and silver will abide This I conceive the genuine meaning only further take notice that the Apostle speaks in the Present-tense it is revealed but we translate it in the future because it 's usual in the Scripture to speak of a thing that shall be continued in the Present-tense as also to shew the certainty of it It 's also doubted to what this doth relate The day shall be declared by fire Some say the Lord shall be revealed in fire as 1 Thes 1.7 Others more probably the work of every man Doct. That God useth to bring people out of errours and false waies by his Word and Afflictions The Word to inform and Afflictions to prepare the heart Even as men out of their senses are kept in Prysons with hard usage so God to humble and tame such a people sadly afflicts them that they may hearken to his Word God made Aegypt an Iron-furnace to the people of Israel they lay under great oppressions that so Canaan might be the more welcome to them To understand this consider That though the word and afflictions both help to bring a man out of false waies yet farre differently For First The word of God is of it self sufficient in a way of light to inform and instruct and hath threatnings also to be like a goad in the side but afflictions of themselves do not inform do not teach Gods Word is able to reduce without afflictions but afflictions cannot do any thing without Gods Word Hence all that fire which is poured upon Idolaters and Heathens is like the fire of hell calidus but not luciâ—us because they have not the Word to guide them Blessed is the man whom thou chastenest and teachest thy word Psal 94.12 Should a man go through fire and water give his body to be burnt for any errour or superstitious doctrine all the imprisonments and burnings in the world could do them no good unlesse the Word go before Heretici sunt lapidandi argumentis è Seripturâ petitis Arguments fetcht out of the Scripture may strike down the greatest Goliah Secondly There is a difference between the Word and Afflictions because though afflictions have a voice as well as the Word and the rod speaks as well as Gods Word yet the word of God doth it distinctly and plainly afflictions in a general manner They tell us God is angry they tell us they come for sinne but why and wherein or what are the sinnes that Gods Word doth only inform us So that Gods Word hath the prerogative above afflictions Thirdly Though the Word of God be thus only able to instruct and convince being a perfect Rule yet that doth not exclude other helps especially the Ministry for Ministers are called the lights and guides So that the word of God is the light but it must be put on a Candlestick The Word of God will convince heretiques but in the hands of wâ—â— and faithfull Teachers Otherwise men through ignorance and corruption fetch their errours from the Word of God misapplied Which made Ambrose compare ignorant heretical persons using Scripture to little David in Sauls Armour it was more then he could weild and so instead of defending it did wound him These things being premised 1. Let us see How God by the word reduceth the wandering sheep 2. How by afflictions And First The word of God is instrumental to open the eyes to enlighten the dark understanding David doth wonderfully commend the Scripture for this use that it was a lanthorn to his feet and a lamp to his paths whereby he became wise and understood even more then his Teachers Psal 119. This is the EYE-SALVE For want of searching into the Scriptures it was they erred so grossely about the resurrection When Christ is promised to be as a refining fire Mal. 3. to the Sons of Levi how did he this but by the clearing of the Word from Pharisaical interpretations And Estius though a Papist thinks this place alludes to that of Malachi and indeed there is a great resemblance Secondly The word of God is fire to try mens works because it containeth all matter necessary to salvation So that when we believe hoc credimus quod nihil ultra credere debemus the Scriptures are said to be able to make us wise to salvation 2 Tim. 3 15. If nature doth not fail in natural necessities much lesse will the Scripture in supernatural These things are written that believing you might have eternal life Joh. 20.31 As God at first put all the light into the Sunne so he hath all necessary things into the Scripture The Word of God then will manifest and reveal both objectively in discovering that matter which is true and subjectively in preparing the eye to see which is more then the Sun can do Though that enlighten the medium yet it cannot give a seeing eye to the blind Thirdly The word of God will be a fire to try because it doth direct to all those means whereby we may come out of all errours As 1. It presseth humility not to lean to our understanding God will teach the humble his way Psal 25. Though such may a long while wander yet they will come back and then they are not ashamed to recant before the whole world Peter commends Paul for the wisdom given him of God 2 Pet. 3.15 and yet we know how Paul reproved Peter to the face as is related Gal. 1. This was great humility in Peter to love and commend the excellencies in Paul for all this Austin wrote his Retractations at the latter end of his age which argued great humility 2 The Scripture bids us love that truth we do know and so farre as we have obtained to obey and to walk according to that Rule Phil. 3.16 You heard last day That errours are not only mens sins but their punishments likewise Because men receive not the truth in the love of it they are delivered up to believe a lye Now then the godly are careâ—ull to prevent the cause thereof He that doth my will shall know whether the doctrine be of God Joh. 7 17. Foggy mists draw a cloud over the Sunne and so noisome affections they becloud the judgement 3. The Scripture directs to earnest Prayer That is the Key to open Heavens Treasury Ask and ye shall have If any man want wisdome let him ask it of God James 1.5 David though a great Proficient prayeth that God would open his eyes to understand the wonderfull things of his word Psal 119.18 Prayer must begin and Prayer must end all reading and hearing and all meditations To study
Religion and godlinesse is counted such a nicety or nothing to a mans wealth and outward accommodations that he will as was said of one Bishop sing Canticum novum and yet never be out of tune because alwayes serving the times Vse of Admonition If thou wilt be Christs Disciple indeed know the glory and reputation of the world and his commands practised are not consistent together Thou canst not be judged a wise man a discreet man and yet a violent man for the kingdome of Heaven if you goe faster or beyond the common formality of most men you have lost your repute presently As was said of Naaman He was a great man a mighty man but he was a Leper Thus doe thou expect a rich man a good natured man an honest man but too forward too much for purity and precisenesse Oh that ever this should be among Christians The Jew loveth the most zealous Jew The Papist the most devout Papist but we reformed Protestants love not those whose tongues and lives doe most protest both against Idolatry and all wickednesse Well doe not thou give over for all that for though they judge it folly yet thou awest their conscience secretly Let him become a fool that he may be wise The Preceptive part or Duty injoyned hath been considered Let him become a fool It 's pity to lose the least oar of this gold and therefore I shall at this time insist on the last particular which is the Effect or Benefit of this Duty That he may be wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two Greek words among others which the Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be larger for that comprehends not only the acts of the understanding but of the will and the affections and this is called the wisdome after the flesh Rom. 8. because the whole power of the soul is concerned therein but this in my Text doth chiefly relate to the mind and understanding of a man though Sapientia be à sapere a metaphor from the taste as the palate discerneth of meats so doth a wise man of the nature of things Now much dispute there hath been among Heathens What wisdome is and Who is the wisest man The wisest of the Heathens would not arrogate to themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of wisdome But we see Paul in this Text tels us where indeed wisdome is to be had and that is only from God through the Scriptures all the humane wisdome of the world being indeed folly Hence are Luthers propositions Qui sine periculo velit in Aristotele philosophars necesse est ut ante bene stultificetur in Christo And againe Nemo bene philosophatur nisi stultus id est Christianus Observe That onely in the Church of God or in Christianity is true wisdome As there is no salvation so there is no wisdome out of the Church That which hath the appearance of so much folly and absurdity is indeed the onely true wisdome and that will appear in several particulars wherein I shall not take wisdome in so strict a sense as Aristotle sometimes doth for the knowledge only of most excellent and admirable things Nor as others making wisdome to be only of divine things science of natural things and prudence of humane things But I shall take it as largely as the Scripture which under wisdom comprehends the whole way of faith and godlinesse That therefore only true wisdom is in the Church of God appeareth several wayes First Here we have the only Rule of wisdome which is the Scriptures so that all people without this sit in darknesse and want the starre to bring them to Christ or happinesse David doth in many places acknowledge this excellent property of Gods Word That it giveth wisdome to the simple Jer. 8 9. They have refused the word of God and what wisdome can be in them Thus you see that only Christians have the true Rule of wisdome viz. Gods Word But oh the ingratitude and rebellion of many who love their folly and their darknesse when yet they may be thus spiritually wise Who is there that readeth this Book to believe accordingly to inflame his affections and order his life accordingly Who looketh into this Glasse to dresse himself and compose himself according to those commands No folly no cause of repentance would be in us could we keep exactly to this Rule O me nunquam sapientem cryed Tully when deprived of all his hopes But O me semper sapientem may the godly say while keeping close to Gods Word Though thou art no Scholar no learned man though poor and contemptible yet from the Scripture thou mayest learne great and admirable wisdome Secondly Only in the Church is true wisdome because this cometh from God above and is by divine infusion into us Men may be moral wise men and have great political prudence as Cato was called the Wise but we Christians are to expect a wisdome from above or an heavenly wisdome as the Scripture cals it Jam. 3 17. Alas every man naturally though of never so much raised intellectual abilities in humane things is a very fool and mad man in heavenly and spiritual things Therefore this wisdome is a gift of God and is the eye or chief part of our godlinesse If any man want wisdom let him ask it of God Jam. 1. God indeed gave Solomon political prudence and civil wisdom but that which is necessary for all is wisdom for their souls and to walk in such wayes that bring to happinesse This wisdom a poor despised Christian may have when a great learned Scholar may be without it Thirdly In Christianity there is only true wisdome because there is only true godlinesse Now in the Scripture phrase To fear God to live holily to mortifie sinne this is wisdome The fear of the Lord is the beginning of wisdom Pro. 1.7 and to depart from evil is a good understanding Hence all along in Solomons Proverbs we see godlinesse called wisdome and the godly man a wise man As on the other side a wicked man is the fool and he that sinneth is said to do foolishly There is no Jewish piety no Heathenish piety only Christian piety There cannot be any godlinesse but where the Spirit of God sanctifieth and regenerateth So then if thou wouldst attain to true wisdome know that consisteth in the fear of God and departing from all sinne Thou art never more foolish and unwise than when thou givest way to any lust such things will cost thee a dear and bitter repentance Do not say this wisdom is too high for thee for by praying and seeking to God thou mayest enjoy it Fourthly Christianity teacheth the true wisdom because that only enstructeth about the true and proper end of all our actions which is happinesse How did the wise men of the world stagger up and down like giddy men in
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
that these very considerations which should take them off from such security through their corruptions they further themselves in See this notably described Esa 22 12 13. When God call'd to weeping and mourning there was eating flesh and drinking wine the clearn contrary And what moved them even the sad condition they were in Let us eat and drink for to morrow we shall die Oh why not rather Let us mourn and humble our selves for we shall die But they are desperate They will take their pleasures while they may they know not how soon they may be deprived of them Such as these are filled up with desperate prophanenesse That as Saul and his Armour-bearers did desperately throw themselves upon the Spear to kill themselves Thus do these men laugh and drink and will have their pleasures though they know death will deprive them of all Such men are said to make a league with hell and the grave They will do well enough for all this Or rather they think they shall be damned their conscience secretly whispers that to them therefore they will have their pleasures while they can O miserable and wretched men wo be to such that ever they were born Fourthly This prophane security differeth from spiritual confidence in respect of the Author and efficient cause For it 's plain who giveth David this holy quietnesse it 's God that maketh him dwell confidently it 's God that commands rest and ease to the soul whereas this carnal security cometh wholly from the Devil It 's he that lulleâ—h them asleep Our Saviour discovered this in that parable when he said While the strong one kept the house all things were in quiet You would wonder to see a man curse and swear and follow all the pleasures of his heart yet that he can lay himself to sleep that he should not think his chamber would be as â—ull of Devils as Pharaoh's was full of frogs That he should not cry out Oh I dare not sleep for fear this night the Devils fetch my soul to hell Now all this carnal security in his spirit ariseth from the Devil who is said to reign in the hearts of the children of disobedience It 's he that filleth the soul with spiritual madnesse As when he possessed the bodies of men he threw them into the fire and water and made them cut and launce their bodies without any grief at all the like he doth upon the souls of men hurrying them into beastly wicked and ungodly waies and by that meanes even into hell it self as he did the Herd of Swine when he entred into them carrying them violently into the Sea What was it that made Judas so desperately betray innocent blood though he had so much warning so many admonitions to the contrary Though some were stricken down with amazement yet nothing will stop him The Devil did drive him The Devil had entred into his heart even as he did also fill Ananias his heart So that as you see it 's with godly men when filled with the holy Ghost they would boldly confesse Christ though they endured all torments for it Thus when the Devil hath possession of mens hearts and the Lord leaveth them to his temptations then they are mad and obstinate they scoff and mock at the Day of Judgment As the Apostle Peter tels us of such prophane mockers Where is the day of his coming Are not all things as they were 2 Pet. 3 4. Thus like Leviathan they laugh at the Spear and as the Prophets hearers because he so often preached the burden of the Lord therefore they took it up by way of scoff The burden of the Lord The burden of the Lord. Thus do they about hell and damnation Fifthly Carnal security differeth from this heavenly confidence in respect of the Concomitants and Companions For though David had this great quietnesse of soul knowing God would help him yet he doth carefully use all the meanes God hath appointed He doth not presume or tempt God but he prayeth to God and flyeth for his safety and getteth all the possible succour he can So in that grand assurance and confidence which the people of God have about their eternal happinesse there is also an holy fear and trembling Therefore the Apostle exhorts to work out their salvation with fear and trembling And Paul himself who had so much confidence as to say Who shall separate us from the love of God in Christ yet he kept under his body lest when he had preached to others he himself should become a reprobate 1 Cor. 9.27 But as for the wicked carelesse man he promiseth himself all happinesse and future good though he sit still and stirre not a foot towards Heaven yea though he go in the contrary path yet he flattereth himself as if that were the way to happinesse Vse of Terrour and we To all those Laish and Laodicean spirits who sit at ease and say They are rich and want nothing when indeed they are poor and miserable and want all things Oh turn your joy into sorrow Go out with Ephraim and let God see you smite upon the breast and strike upon the thigh crying out Oh what have I done Oh mad wretch that I am merry and jolly when in the Devils dungeon when in the chains of darknesse when upon the very borders of Hell It may shortly be no more said such an one is eating and drinking but his body rotting in the Grave and his soul roaring in Hell The Reason of the Saints Confidence is That God alone is their Preserver Shewing also the Waies and Meanes by which he doth Preserve them PSAL. 4.8 For thou alone doest make me dwell in safety IN these words we have a Reason why David hath such confidence it 's not from any carnal and outward Motive but only from divine consideration For in this also might be shewed the difference between carnal security and holy quietnesse The one is a fruit of a godly and diligent obedience to the Law of God and so is a fruit of the Promise as Prov. 3.23 24. You may see there a notable Promise for rest safety and sleep to such as follow Wisdomes Advice And Dâ—vâ—â— found God faithfull in his Word Psal 127. For so thou givest thy Belâ—vâ—â— sleâ—p But all earthly security ariseth from some temporal hopes they loâ—â— at in their dangers and therefore while they look for peace God makes calamity to arise on the suddain as 1 Thes 5.3 When they say peace and safety then suddain destruction shall arise as of a woman with Child and they shall not escape Suddainly in the midst of their mirth and jollity will their inevitable destruction arise David therefore hath a more firm and immoveable Rock and that is Gods Power and Preservation Which is expressed in The Effect of it And The solitary Efficiency of it The Effect is To dwell in safety David though now in banishment and had no House of his own to lay his head in