death in our selves St. Paul dyed not now and he had the Spirit of God in him to know what he spake how doth this agree then that he had the sentence of death passed I answer St. Paul spake according to the probability of second causes according to the appearance of things and so he might pronounce of himself without danger as being no sinfull errour that indeed I am a dead man I see no hope of escaping if I look to the probabilitie of second causes all my enemies are about me I am in the Lyons mouth there is but a step between me and death He doth not look here to the decree of God but he looks to the disposing of present causes So Gods ' children are often deceived in themselves in that respect it is no great errour for it is true what they speake in regard of second causes though it be not true in regard of Gods decree The Objections being satisfied we may observe some points of doctrine And out of the first part of St. Paul's tryall which some take it to be that in Acts 19. At Ephesus Dimetrins the Smith raised up a trouble against him when they cryed out Great is Diana of the Ephesians but those are but conjectures It may be it was some great sickness it may be some other affliction the Scripture is silent in the particular what it was To come then to the points themselves In the first part this is considerable in the first place that God suffers his Children to fall into extream perils and dangers And then secondly that They are sensible of it For the first God suffers his children to fall into great extremities This is clear here we see how he riseth by degrees We were pressed above measure above strength that we even despaired of life we received the sentence of death in our selves He riseth by five steps to shew the extremity that he was in This is no new thing that God should suffer his Children thus to be exercised It is true in the head it is true in the body and it is true of every particular member of the body It is true of our head Christ Jesus himself we see to what exigences he was brought in what danger of his life oft-times he was as when they would have cast him down from the mount Luke 4. and when in apprehension of his Fathers wrath he sweat water and blood in the garden and on the Crosse cryed out My God My God why hast thou forsaken me none was ever so abased as he was he humbled himself to the death of the Crosse nay lower then the Crosse he was in captivity in the grave three dayes They thought they had had their will on him there they thought they might have trampled on Christ and no doubt but the Divel triumphed over the grave and thought he had had him where he would but we see afterward God raised him again gloriously Now as the head was abased even unto extremity So it is true of the whole body of the Church from the beginning of the world The Church in Egypt was in extremity before Moses came therefore a learned Hebrician Capne that brought Hebrew into these western parts was wont to say When the tale of brick was doubled then comes Moses that is in extremity when there was no remedy then God sent them deliverance In what a pittiful case was the poor Church and people of God in Hesters time there was but a haires breadth between them and destruction it was decreed by Haman and they had gotten the Kings decree too they were as it were between the hammer and the anvil ready to be crushed in pieces presently had not God come between And so in Babylon the Church was in extremity insomuch as that when deliverance was told them they were as men that dream as if there had been no such matter they wondred at it And so in the times of persecution God hath suffered his Church to fall into extream danger as now at this time the Church is in other parts I might draw this truth along through all Ages It is true of the whole body of the Church It is true likewise of the particular members Take the principall members of it you see Abraham before God made good his promise he was brought to a dry body and Sarah to a dead womb that they despaired of all second causes And David though God promised him a Kingdom yet he was so straitned that he thought many times he should have died I said in my haste All men are liars they tell me this and that but there is nothing so he was hunted as a Partridge in the wildernesse It was true of St. Paul we see what extremity he was brought unto as the Psalmist saith Psal. 118. I was afflicted sore but I was not delivered to death Even as we say only not killed It is and hath been so with all the members of the Church from Abel to this day sometime or other if they live any long time they shall be like Moses at the Red-Sea we see in what a strait he and his company was there there was the Egyptians behind them the Mountaines on each side of them the Red-Sea before them what escaping was here for Moses so it is with the poore Church and Children of God oft-times there are dangers behind them and perils before them and troubles on all fides God brings them so low as deaths doore sometimes by sickness as there is an instance in Psal. 107. of those that go down to the sea in ships He brings them to deaths door saith the Psalmist What is the reason that by persecution and afflictions by one grievance or another God brings his Children to such a low ebb The reasons are many The first may be he will thus trie what mettle they are made of light afflictions light crosses will not trie them throughly great ones will Jonas that slept in the Ship he fals a praying in the Whales belly he that was pettish out of trouble and fals a quarrelling with God himself in trouble he fals to praying when he was in the bottom of hell as he saith himself Little afflictions may stand with murmuring and repining but great ones trie indeed what we are what we are in great afflictions he are indeed Againe To trie the sincerity of our estate to make us to know our selves to make us known to the world and known to our selves what good we have and what ill we have A man knows not what a deal of loosness he hath in his heart what a deal of falseness till we come to the cross to extremity Whereas before I thought I had had a great deal of patience a great deal of faith and a great deal of heavenly mindedness now I see I have not that store laid up as I thought I had And somtime a man is deceived on the contrary I thought I
uncharitable men judge amiss of the generation of the righteous Whereas they should set the Court in their own hearts and begin to censure there and to examine themselves they goe out and keep their Court abroad but I say passe not a harsh censure upon others or on thy selfe no not for extream dangers for God now is making way for great comfort let God go on his way without thy censuring of him Again This should teach us that we should not build overmuch confidence on earthly things on the things of this world neither on health of body or on friends or on continuance of life alas it is Gods ordinary course to strip us of all in this world we think of great reputation but saith God I will take that from you you shall learn to trust in me You think you have strong and vigorous bodies and you shall live long and therefore you will venture upon such and such courses I but God suffers his children to come to extream dangers and hazards that they think the sentence of death is passed upon them And since this is Gods course with the body and with the Members and with our head Christ himself shall we think to have immunitie and to escape and not looke to Gods order The Church is in great miserie and we are negligent in prayer we think there are many good people and there is strong munition c. As if when Gods people are in security and forget him and his blessings it were not his course to strip them of all to suffer them to fal into extream dangers have we not the Church before our eyes to teach us Let us trust therefore in nothing in this world So much for that point The second thing in the first part is this that As Gods Children are brought to this estate so they are sensible of it They are flesh and not steele they have not the strength of steele as Job saith they are men they are not stones they are Christians they are not Stoicks Therefore St. Paul as he was in extremity so he apprehended his extremity and with all his heart he would have escaped if he could he looked about to all evasions how he might escape death Gods children are sensible of their crosses especially they are sensible of death as he speaks here of himself We despaired even of life it self The word is very significant in the originall we were in such a strait that we knew not how to escape with life so that we despaired of life we would have escaped with our lives but we saw no way to escape To make this clear there are 3. things in Gods Children There is Grace Nature Corrupt nature nature with the tang of Corruption Grace that looks upward to glorie and comfort Nature looks to the present grievance nature looks not to things to come to matters revealed in the Word to supernatural comforts nature looks to the present crosse even nature without sin Corrupt nature feeles and feeles with a secret murmuring and repining and heavinesse and dulnesse as indeed corrupt nature will alway have a bout in crosses it will alway play its part first or last There are alway these three works in the Children of God in all extremities Grace works and that carries up up still trust in God it looks to heaven it looks to the end and issue that all is for good Nature it fills full of sense and pain and makes a man desire remedy and ease Corrupt nature stirs a man up to fret and say what doth God mean to do thus it stirs a man oft-times to use ill meanes indirect courses St. Paul was sensible from a right principle of nature and no doubt here was some tang of corruption with it he was sensible of the fear of death Adam in innocencie would have been affected and exquisitly sensible no doubt if his body had been wronged for the more pure the complexion the more sensible of solution as Physicians say when that which should be knit together if any thing be loosed by sicknesse or by wounds that should by nature not be hurt but continue together it breeds exquisite pain As to cut that which should not be cut to disjoyn that which should be together this is in nature The Schoolemen say and the reason is good that Christs paines were the greatest paines because his senses were not dulled and stupified with sensuality or indirect courses he had a body of an excellent temper and he was in the perfection of his years when he died therefore he received such an impression of grief in his whipping and when he was crowned with thornes that was it that made him so sensible of grief that when he sweat he sweat drops of blood and upon the crosse it made him cry out My God my God why hast thou forsaken me Gods Children out of a principle of nature are sensible of any grievance to this outward man of theirs to the body especially in death as we see here St. Paul And there is most patience where there is most sense it is stupidity and blockishnesse else Why are Gods Children so sensible in grief especially in death Oh there is a great cause indeed in some regards they are not afraid of it for death is an enemy to nature it is none to Grace but when I speake not of Grace and Glory but of nature hath not nature great cause to tremble at death when it is an enemy to nature even to right nature It is the King of fears as Job saith it is that Tyrant that makes all the Kings of the earth to tremble at him when death comes it is terrible why because it strips us of all the contentments of this life of all comforts whatsoever we have here Nature without â—…n is sensible of earthly comforts that God hath appointed for nature and when nature sees an end of them nature begins to give in and to grieve Again death parts the best friends we have in this world the body and the soul two old friends and they cannot be parted without exquisite grief If two friends that take contentment in each other common friends cannot part without grief how shall these bosom-friends these united friends body and soul part without grief This marriage between the soul and the body cannot be disunited without exquisite pain being old acquaintance Again nature abhors death it hinders us of all imployment it hinders of all service of God in Church and Common-wealth And so grace which is beyond nature doth a little desire the continuance of life But nature even out of no sinful principle it sees that now I can serve God no longer I can do God no more service I can do good no longer in this World and therefore it takes it to heart Our Savour saith While you have light walke the night cometh when no man is able to work the night of sicknesse and death So
might have kept himself out of this trouble I would ask such a party had not Christ as much wisdom as thee He was the wisdom of the Father did he keep out of reproaches was he not reproached as a troublesome man as an enemie to Cesar and taxed for base things as a wine bibber c. and one that had a divell and many other waies Was not St. Paul as discreet as we are who in our understanding and conceit are ready to conceive distastfully of men that suffer any thing for the Gospel and yet notwithstanding all his wisdom kept him not from the crosse but the crosse abides me saith he every where The Divell and the crosse follow Gods Children wheresoever they go all their wisdome and holinesse cannot keep them from it because God hath decreed it and called them to it and they must be conformable to Christ. Therefore let us take heed that we do not suffer men to suffer in our conceits when they suffer in a good cause the crosse of Christ reproachful things base death c. Afflictions are therefore called the crosse because there is a kind of basenesse with them and as it is so so carnal men esteem it presently with the suffering there goes a taint and an abasing in their conceit of those men that suffer in a good cause there is a diminishing conceit goes in carnall men of that which should be their glorie our crosses abound but what ought we to judge of these crosses They are the sufferings of Christ. Why Christ suffers nothing he is in heaven in glorie how can he suffer This is to disparage his Glorious estate to make him suffer any thing I answer the sufferings of Christ they are two-fold the sufferings of Christs person that which he suffered himself which were propitiatory and satisfactory for our redemption and the sufferings of Christ in his mystical body which likewise is called Christ. For Christ in scripture is taken either for Christ himself or for the members of Christ why persecutest thou me saith he to Saul or for the whole body mysticall with the head 1 Cor. 12. so is Christ Christ head and members is called Christ. Now when he calls the sufferings of the Church the sufferings of Christ he meanes not the sufferings of Christ in his own person for he suffers nothing he is out of all the malice of persecutours they cannot reach to heaven to Christ but he means the sufferings of Christ in his mystical body these are called the sufferings of Christ. Why are these called the sufferings of Christ Partly because they are the sufferings of mystical Christ the body of Christ the Church for the Church the companie of true belevers are the fulnesse of Christ they make up the mystical body of Christ therefore when they suffer he that is the head suffers Again they are called the sufferings of Christ those that his members and Children suffer because they are for Christ they are in his quarrell they are for his truth for his cause and by his appoyntment he calls us to suffering it is for his cause in our intendment we intend to suffer for Christ to maintain his cause they are the sufferings of Christ likewise in the intent of the opposites and enemies they persecute us for some goodnesse they see in us they persecute the cause and truth of Christ in us so they are the sufferings of Christ both waies Especially they are the sufferings of Christ by way of sympathie because Christ doth impute them to himself The sufferings of Christ. It is a phrase that springs from the near union that is between Christ and his members the Church which is as near or nearer then any natural union between the head and members hereupon it comes that we are said to suffer with him to die with him to be crucified with him to ascend with him to fit in heavenly places with him to judge the world with him to do all with him by reason of this union and he is said to suffer with us to be afflicted in us to be reproached with us he was stoned in Stephen he was persecuted by Saul he was beheaded in Paul he was burned with the Martyrs he was banished with the Christians and he suffers in all his Children not that he doth so in his own person but because it pleaseth him by reason of the near communion that is between him and us to take that which is done to his members as done to himself therefore they are called the sufferings of Christ he suffers when we suffer and we suffer when he suffers The difference is all the comfort in our sufferings it comes from communion in his sufferings because he is our surety for why are we encouraged to suffer by way of sympathy and communion with him because he in love died for us and was crucified for us and abased for us and shamed for us And when is the soul encouraged to suffer afflictions for Christ when it hath a little felt the wrath of God that Christ suffered for it Oh how much am I beholding to God for Christ that endured the whole wrath of God They are the sufferings of Christ this is a wondrous comfortable point and it is a notion that doth sweeten the bitterest crosses that they are the sufferings of Christ not onely that we are conformable to Christ in them we suffer as he did but they are the sufferings of Christ he imputes them as done to him he suffers with us And another reason why they are the sufferings of Christ it is because he not onely takes it as done to himself but he is present with them he was with St. Paul in the dungeon he was with the 3. young men in the firie-furnace there were 3. put in and there was a fourth which was Christ the son of God he goes with the martyrs to the prison to the stake he is with them till he hath brought them to heaven he is present with them when they suffer Here I must before I come to make use of it distinguish between the crosses and sufferings of Christ and of ordinary sufferings as men Something in this vale of misery we suffer as creatures as being subject to mutability and change because this is a world of changes In this sublunary world there is nothing but changes thus we suffer as creatures all creatures are subject to vanity and complain and groane under it Somwhat we suffer as men it is the common condition of men this nature of ours since the fall is subject to sicknesses to crosses and pain and casualties every day brings new crosses with it this we suffer as men Now the sufferings of Christians as religious holy men those are here meant those are the sufferings of Christ. Yet notwithstanding the sufferings as men by the Spirit of God helps our conformity to Christ by them the
did Again Afflictions doe good to others by ministring occasion to them to search deeper into the cause when they they see the people of God are so used they take occasion hereby to enquire what is the cause and so take occasion to be instructed deeply in matters of Religion for mans nature is inquisitive and grace takes the hint of any thing What is the matter that such and such indure such things Hereupon I say they come to be better grounded in the cause little occasions oft times are the beginnings of great matters by reason that the spirit as well as wit is of a working nature and will draw one thing from another We see what a great Tree riseth of a little seed how a little thing upon report worketh conversion Naaman the Assyrian had a Servant and she told him that there was a Prophet in Jurie that was a famous man that did great matters and if he would go to him he should be cured of his leprosie that little occasion being ministred Naaman comes to the Prophet and he was cured of a double leprosie both of soule and body and went home a good man so by way of ministring occasion of inquisition the sufferings of others doe good And then seeing the constant and resolute spirits of those that suffer it doth them good and comforts them for first it makes them conceive we of the cause certainly these men that suffer constantly and chearefully it is a good cause that they suffer for when they see the cause is such a resolution and courage in the sufferers And it makes them in love with and begin to think well of the persons when they can deny themselves surely these men care not for the pleasures and vanities of the world that can indure to suffer these So Justin Martyr saith when he saw Christians suffer he thought they were men that cared not for pleasures for if they had they would not suffer these things Besides They can gather from the presence of Gods spirit imboldening the sufferers what they may hope for themselves if they should suffer They may reason thus Is God by his spirit so full and so strong in these that are flesh and blood as we are is he so strong in women in young men in aged men that neither their yeares nor their sex nor their tenderness can any kind of way hinder them from these kind of abasements and sharp sufferings surely the same spirit of God will be as strong in me if I stand out in the same cause and carrie my self as they do and there is good reason for God is the same God the spirit is the same spirit the cause is the same cause therefore it is no false reasoning I may upon a good presumption hope for the presence and assistance of the Spirit of God to inable and strengthen me as he did them for the same Spirit of Godwill be strong in all And this is partly likewise in the intent of them that suffer There is a double intent it is the intent of God to single them out to suffer for the good of others and it is their intent to suffer that others may have good This is one reason why they are willing rather to suffer shame or bodily punishment then they will hinder others of the good they may take by their suffering So it is Gods end and their end It is for your consolation in Gods intent and in my intent and purpose and in the event it self Thus you see how afflictions suffered in good cause help for the consolation and salvation even of others the example of those that suffer flow into the mind and insinuate into the judgment and affection of the beholders many wayes And this the Factors of Antichrist know very well for if ever there be any persecution again we shall hardly have fire and fagor that they may not give example they will come to Gun-powder plots and Massacres and such violent courses to sweep away all They know if it come to matter of example once the grace of God in his children and the presence of his Spirit that shall appeare to others it is of a wondrous working force they are wise enough to know that the Devill teacheth them that wit when he hath been put by all his other shifts If it be so that the sufferings of Gods Children are for the good of others then to make some use of it Let us not take any offence at the cause of religion for suffering we ought not to have an ill conceit of a cause for suffering but rather think the better of it I speak it is in this regard we have many that will honour the Martyrs that are dead that are recorded in the book but if any suffer in the present view before their eyes they are disgracefull to them This should not be For first of all if the cause be good the end of good men by the help of the spirit of God is for thy good Was it not a cruell thing in Saul to strike at David when he played on his Harpe when he sought his good and easement To kill a Nightingale in singing it is a barbarous thing Gods Children by all that they suffer intend the good of others now to hurt and and maligne them in doing good to persecute them that indure ill for our good or that labour and do any thing for our good it is a barbarous savage thing All is for the Elect I suffer not for the Elects sake saith St. Paul in 2. Tim. so my sufferings are for you We may know we are elected of God if we take good by the sufferings of others if we take no scandall and offence and doe not add affliction to the afflicted for all is in Gods intent and in their intent for our good For instance a little to enlighten the point because it is not usually stood on and it is a notion that may help our conceits of the excellent estate of Gods Children Reprobation to go as high as we may it is for their good to shew mercy to them to set by and neglect so many and to single them out The creation of the World is for their sakes Gods providence directs all for their Good for why doth he suffer wicked men it is that they may be instruments to exercise them that are good it is by reflexion or some way for the cause of the good that the wicked are suffered to be upon the earth The administration of the world it is not for the Rebels that are in it it is for those that are Gods Children and he tosseth and tumbleth Empires and Monarchies the great men of the world they think they doe great matters but alas all this is for the exercise of the Church this is reductive to the Church by Gods providence All their attempts are for the little flock for a few that are a despised company that he meanes to save
the greatest judgement that God can shew in this world to give us up to our own wits to our own devices for we shall wind and turn and work our own ruine And that is the hell of Hell in hell when the soul there shall think with it self I brought my self hither God will be exceedingly justified when men by their own wit shall damne themselves When God hath revealed to man taught them this is the way O man I have shewed thee what is good and what doth the Lord require of thee he hath revealed it in his Word doe this and doe that and he hath given conscience to help and yet out of policie to contrive thy own pleasures and profits and advantages in the world thou hast done the contrary When a mans soul shall reason thus My owne wit brought me hither I am damned by wit I am damned by policie a poore policy it is that brings a man to damnation Therefore we should beg of God above all things that he would not deliver us up to our selves As Saint Austin hath a good speech Lord free me from my self from my own devices and policy The divell himself is not such an enemie as I said as our own carnal wit for it is that that betrayes us to Satan Satan could do us no harm unlesse he had a friend within us Therefore beg of God above all things Lord give me not up to my own brain to my own devices for man is a beast by his own knowledge but let thy wisdome and thy will be my rule Again if so be that we ought not to make this carnal fleshly wisdome the rule of our life then let us have a negative voyce ready presently for it whensoever we find any carnal suggestion in our hearts say nay to it presently deny it presently have a jealousie presently when any plot ariseth that is not warrantable by the Word of God and that is contrary to conscience and to simplicity and sincerity presently deny it consult not with flesh and blood as Saint Paul saith of himself Gal. 1. I consulted not with flesh and blood And when you have any thing to do Considering that this is not the rule you are to live by or when you have any thing to resist when you have any thing to suffer Consider what God requires consider what is for the peace of conscience consider what is for the good of your selves and for the good of the Church consult with these advisers with these intelligencers and not with flesh and blood Consider not what is for your profit for your pleasure for your ease but resolve against them Get the truth of God so planted in your hearts that it may carry you through all these impediments and all these suggestions whatsoever And because we cannot do this without a change we cannot have a disposition contrary to carnal wisdome without a change for except a man be born anew except he be a new creature he cannot have holy aimes you must labour therefore more and more to have the spirit of your mind renewed and to grow in assurance of a better estate for what makes men carnally to project for this world they are not sure of a better They reason thus with themselves It may be I may have heaven it may be not I am sure of the pleasures present of the profits present although alas it be but for a short time whereas if thy soul were enlightned with heavenly light and thou wert convinced of the excellent estate of Gods Children in this world in the state of grace That a Christian is incomparably above all men in the first-fruits of heaven in the peace of conscience and joy in the Holy Ghost which is above all prosperity and all profit whatsoever And that in heaven which is above our capacity and reach every way they shall be happy if men were convinced of this certainly they would not prostitute their pates to work so worldly If they were sure of heaven they would not so plod for the earth Let us therefore labour to grow daily in the assurance of salvation beg of God his Spirit to have your minds enlightned And withal to joyn both together to see the vanity of all earthly things which set carnal wisdome on work For first outward things they work upon the sense upon the outward man profits and pleasures are outward things and therefore they work upon sense they work upon opinion in opinion they be so as indeed worldly things are more in opinion then in truth A carnal worldly man he thinks poverty a hell he thinks it is such a misery it is not so Labour to have a right judgmenr of the things of the earth that set carnal wisdome on work to avoid poverty to avoid suffering for a good cause The Devil inflames fancy fancy thinks it is a great hurt to be in poverty fancy thinks it is a great good to be in honour to be in credit to have great place that other men may be beholding to us Alas get a sanctified judgment to see what these things be that set our wits on work What are all these things Vanity and vexation of spirit Let our meditations walk between these two often think of the excellent estate of a Christian in this world and in the world to come and that will set heavenly wisdome on work it will make you plot and be politick for heaven And then withall see the vanity of all other things of pleasures and honours and profits and whatsoever that we may not prostitute our soules to them which are worse then our selves that our soules may not set themselves on work to project and proule for these things that are worse then themselves Let this be your daily practice the meditation of these two things is worthy to take up your cogitations every day To consider the vanity the vexation and uncertainty that accompanies all these things when you have got them as we see in Ahab when he had gotten the Vineyard Besides the vanity of thâ—… consider how you have gotten them and how miserable will you judge your selves presently How doth God meet with the carnal wits of men in the attaining of things The wicked man shall not roast that which he took in hunting He hunted after preferment he hunted after riches to scrape a great deal for his posterity how doth God deal with such he overthrowes them utterly and his posterity perhaps they spoyl all Himself roasted not that which he took in hunting Ahab got much by yielding to the carnal wisdome of Jezabel Hast thou gotten and also taken possession What became of Ahab with all his plots and devices Achitophel and others God may give them successe for a while but afterward he gives them the overthrow Herod he had successe a while in killing of James and therefore he thought to work wisely and get Peter too God struck him with Worms
worthy pieces as a Monument of their graces and zeal for the publick welfare whether it be out of a modest sense of their own endeavours as being loath upon choice or of their own accord to venture abroad into the world or whether it be that being occupied and taken up with other labours or whether it be in a conformity to Christ who would not leave his Spirit till his Departure or whether it be out of an hope that their Works would find a more kindly reception after their death the living being more liable to envy and reproach but when the Authour is in heaven the work is more esteemed upon earth whether for this or that cause usually it is that not only the life but the death of Gods servants hath been profitable to his Church by that means many useful Treatises being freed from that privacy and obscurenesse to which by the modesty of the Authour they were formerly confined Which as it hath commonly falne out so especially in the Works of this Reverend Authour all which some few onely excepted saw the light after the Authours death which also hath been the lot of this usefull Comment onely it hath this advantage above the rest that it was perused by the Authour during life and corrected by his own hand and hath the plain signature and marks of his own spirit which will easily appear to those that have been any way conversant with his former Works this being signified for further commendation it needeth none I commend thee to God and to the word of his grace which is able to build thee up and to give thee an inheritance among the sanctified remaining Thy servant in the Lords work THOMAS MANTON A COMMENTARY upon the first CHAPTER of the second Epistle of S. PAUL to the CORINTHIANS 2 Cor. 1. 1. Paul an Apostle of Jesus Christ by the Will of God and Timothy our Brother unto the Church of God which is at Corinth with all the Saints which are in all Achaia Grace be to you and Peace from God our Father and from the Lord Jesus Christ. THe Preface to this Epistle is the same with other Prefaces Our blessed Apostle had written a sharp Epistle to the Corinthians especially reproving their tolerating of the incestuous person that his first Epistle took effect though not so much as he desired yet it prevailed so far with them that they excommunicated the incestuous person and likewise reformed divers abuses Yet notwithstanding it being a proud factious rich City where there was confluence of many Nations being an excellent Port and Mart-Town there were many proud insolent teachers which thought basely of St. Paul and thereupon he writes this second Epistle the scope whereof is partly Apologetical Exhortatorie Apologetical to defend himself Exhortatorie to instruct them in several duties as we shall see in the passages of it The general scope of it is this to shew That the Ministerial labour is not in vain in the Lord. The fruit of the first Epistle to the Corinthians is seen in this second the first Epistle took effect Therefore we should not be discouraged neither we that are Ministers of the Church or those that are Ministers in their own families as every man should be be not discouraged at unlikelihood there is alway some successe to encourage us though not so much as we look for in this world because there is a reprobate Generation that are alway set upon Cavilling and opposing yet some successe there will be as there was here A second thing in general out of the whole scope is this to teach us to vindicate our credit when the truth may be wounded through us as the Apostle stands here upon his reputation and labours to free and to clear himself from all imputations but especially he doth this by his life for that is the best Apology But because that would not serve it would not speak loud enough therefore he makes an excellent apology in this Epistle But to come to the particulars Paul an Apostle of Jesus Christ by the will of God and Timothy our Brother THis Chapter is Apologetical especially after the Preface He stands in defence of himself against the imputations First that he was a man neglected of God he was so persecuted and oppressed with so many afflictions And the second is the imputation of inconstancie that he came not to them when he had made a promise to come This Chapter is especially in defence of these two In an excellent heavenly wisdome he turnes off the imputation of afflictions and inverts the imputation the clean contrary way and he begins with thanksgiving Blessed be God the Father of our Lord Jesus Christ the Father of mercies the God of all comfort who hath comforted us in all our tribulations As if God had done him a great favour in them as we shall see when we come to those words For the Preface it is common with all his Epistles therefore we make it not a principal part of the Chapter yet because these Prefaces have the seeds of the Gospel in them the seeds of heavenly comfort and doctrine I will speak something of it Here is An Inscription and A Salutation In the Inscription there are the parties from whom this Epistle was written Paul an Apostle of Jesus Christ by the will of God and Timothy our Brother And the persons to whom To the Church of God at Corinth and all the Saints in Achaia The Salutation Grace and Peace in the form of a blessing Grace and Peace From whom From God the Father and from our Lord Jesus Christ. Paul an Apostle c. In this inscription he sets down his office an Apostle and an Apostle of Jesus Christ. How Apostles differ from other Ministers it is an ordinary point St. Paul was called to be an Apostle by Christ himself in 1 Cor. 9. 1. Am I not an Apostle have I not seen Christ It was the priviledge of the Apostles to see Christ they were taught immediately by Christ and they had a general commission to teach all and they had extraordinary gifts All these were in St. Paul eminently And this was his prerogative that he was chosen by Christ in heaven in glory the other were chosen by Christ when he was in abasement in a state of humiliation Paul an Apostle of Jesus Christ. By the will of God By the appointment of God by the designment of Christ For every man in his particular calling is placed in it by the will of God St. Paul saith he was an Apostle by the will of God not by the will of man This is the same word as is in the beginning of the Epistle to the Philippians In a word it teacheth us this first Observation That we should think our selves in our standings and callings to be there by the will of God And therefore should serve him by whose will we are placed in that standing Let every man consider who placed me here God if
a Carnal man for he hath the presence of Gods Spirit to support him in some measure Therefore let us not be afraid before hand fear nothing saith the Apostle that thou shalt suffer And with Moses let us not be ashamed of the rebuke of Christ but Let us go out of the Campe with Christ learning our reproach And because we know not what God may call us to let us entertain presently a resolution to endure whatsoever in this world God calls us to to passe through thick and thin to passe through all kind of waies to the hope of our Glorious calling if by any way by any meanes saith St. Paul I may attain the resurrection of the dead If by any meanes I may come to heaven by fair death or by violent death he scorned reproach if by any means he might be happie And for others it is a wondrous quailing to the spirits of men that offer any wrong if it be but a disgrace a scoffe is a persecution to a Christian for a good cause when wicked men oppose a Christian in a good cause and course let us learn what they do they kick against the pricks Do they know what they do when they reproach Christians it is the reproach of Christ. What was Ishmaels scorning a persecution Christ is scorned in his members will he endure this at their hands When good causes are opposed Christ is opposed and Christ is scoffed This doth enable our suffering being an abasing of it self that Christ accounts it done to him Base men of the world they think when they scoffe at goodnesse and wrong the Image of God in his Children they think they deride and despise a companie of weak creatures that they scoffe at silly persons meaner then themselves but they are deceived they scoffe Christ in them and he takes it so Saul Saul why persecutest thou me The foot is trode on on the earth and the head speaks from heaven It is the reproach of Christ and it will be laid to thy charge at the day of judgment that thou hast scoffed and persecuted and reproached Christ in his members it will be a heavy indictment Men should not regard what they conceive of things but what he that must be their judge will conceive of things ere long and he interprets it as done to his own person It is true both of good and ill whatsoever good we do to a Christian as a Christian to a Disciple in the name of a Disciple Christ takes it as done to himself Matth. 25. In as much as you have done it to these you have done it to mee It should animate us to do good offices to those that are Christs what we do to them we do to Christ. Let us be willing to refresh the bowels of Christ in his members at home or abroad as occasion serves to maintain the quarrel of Christ as much as we can to relieve Christ he comes to us in the poore and asks relief he that shed his blood for us he that dyed for us he that hath given us all asks a little pittance for himself that we for his sake would be so good to him in his members as to do thus and thus that for Jonathans sake we would regard poore lame Mephibosheth his son Christ though he be gone he hath some Mephibosheths some poore weak members and what offices we do them he accounts done to himself it runs on his score he will be accountable for every good word we speak in his cause for every defence for every act of bountie It is a point of large meditation to consider that the Crosses and Afflictions of Christians they are the sufferings of Christ. Do but consider the spirit of God intended in this phrase to dignifie all disgraces and indignities that are put upon us in a good cause and quarrel could he have said more in few words he calls them not disgraces or losses or death but he puts such a comfortable title upon them that might make us in love with suffering any thing and set us on fire to endure any thing in a good cause they are the sufferings of Christ. As the sufferings of Christ abound so our consolations c. The third general point is That our consolations are proportionable to our sufferings Our consolations abound We suffer in this World that is hard I but they are the sufferings of Christ there is sweetnesse And then another degree is our consolations abound as our sufferings abound Consolation is as I shewed before in the unfolding of the word an inward support of the soul against trouble felt or feared and it must be stronger then the grievance or else the action of comfort will not follow There is a disproportion between the agent and the patient in all prevailing actions or else there is no prevailing if the comfort be not above the maladie it is no comfort And therefore no comforts but divine comforts will stand at length because in all other comforts sedet medecinum morbo the maladie is above the remedie they may make glorious pretences as the Philosophers do Plutarch and Seneca and the rest but they are as Apothecaries boxes they have goodly titles but there is nothing within Alas when there is trouble in the conscience awakned with the sight of sin and the displeasure of God what can all those precepts compose and frame the soul in petty troubles They have their place and surely the neglect of them many times is that that makes the crosse heavier but alas in divine troubles in terror of conscience it must be divine comfort it must be of like nature or else the effect of comfort will never follow and those be the comforts that he meanes here As our troubles and afflictions abound so our consolations our divine supports they abound the point is this that Our comforts are proportionable to our sufferings What did I say proportionable it is above all proportion of suffering As it is said Rom. 8. the afflictions of this life are not worthy of the glory that shall be revealed And indeed in this life the consolations abound as the sufferings abound For God keeps not all for the life to come he gives us a taste a grape of Canaan before we come to Canaan as the Israelites they sent for grapes to taste the goodnesse of the land and they had them brought to them by the spies by which they might guesse of the fruitfulnesse and sweetnesse of the land it self so the taste and relish that Gods Children have of that fulnesse which is reserved in another world it is answerable and proportionable to their sufferings and in the proportion the exceeding part is of comfort there is an exceeding if not for the present yet afterwards The Ark did rise together with the water and comforts rise together with matter of suffering But what is the reason of the proportion why the greatest comforts follow the greatest sufferings
me to beare crosses and afflictions and likewse to indure the tediousness and length of time till I come to Heaven so salvation is wrought by suffering we come not to the possession of it but by suffering and induring you have need of patience saith the Apostle Heb. 10. Give me leave to cleare the point a little How doth patience enter into this great worke of helping our salvation Patience in induring affliction it helps many wayes They work salvation not by way of merit for that were to disable the title we have by Christ but by way of evidence it helps the evidence of the title for I have title by Christ but how do I know that my evidence to that title is good Afflictions and the patient suffering of them not afflictions alone but afflictions joyned with the grace of patience to indure them for else they do no good afflictions are evill in themselves for thus it increaseth my evidence every heire is a son for heaven is the inheritance of Sons and every Son must be corrected and I am corrected and afflicted in this life and God doth give me grace to indure them and to see my good in them these afflictions therefore mingled with patient induring of them do evidence that I am not a bastard In Heb. 12. the Apostle proves this every one that hath not some affliction or other he is a bastard and not a Son It increaseth my evidence that I am the child of God especially if I suffer for a good cause if we suffer with him we shall reign with him here the evidence is increased By this I know I am in the way which is strewed with crosses and afflictions we must enter into heaven this way I know it for the way so it furthers my salvation it gives me assurance that my euidence is good It is the Scriptures manner to say things are done when the knowledge of the thing is increased As to say we are saved when we know more assuredly that we shall be saved to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven as in 2 Pet. 1. saith he grow in grace c. for by this meanes a further entrance shall be ministred unto you into the Kingdome of God The knowledge of a mans estate in grace is a further entance into the Kingdom of God that is begun here in this life The knowledge that I am an heire of heaven is to be in heaven before my time Thus afflictions joyned with patience help salvation because they help the evidence of salvation they shew that we are sons and not bastards it is an evidence of our adoption And then sufferings joyned with the grace of induring help forward salvation by vvay of qualification there is a qualification and disposition of soule which is necessary before we come to Heaven because no unclean thing shall ever come to Heaven Now suffering joynd with patience having a mighty and blessed worke this vvay to purge us of that soile that vve cannot carrie to heaven with us We may not think to carrie our unmortified pride and lusts and base earthly affections and our pleasures and riches ill gotten to heaven with us oh no the presence of heaven is a more pure presence then so and the place will not indure such defilements we must be cleansed thereore Now because afflictions indured with patience have a blessed power to subdue that which by nature is powerfull in us to purge out those base affections that are contrary to the glorious estate we look for therefore they help us to heaven they help the qualification of the person not the merit and desert of it They help likewise the qualification by removing that which corruption feeds on for affliction indured removes that which corruption works on and strengthens it self by affliction is either in removing riches or honours or pleasures somewhat that corruption feeds on for all corruption is about those Idols greatness or pleasure or profit of the world Now sufferings crossing us in our reputation or estates or body one way or other they withdraw the fewell that feeds our corruptions and so help mortification and purgation and so fit us for Heaven They help our repentance they make the favour of God sweet and sin bitter it is a bitter thing to offend God we feel it by the afflictions that are laid on us Again many positive graces are required before we come to Heaven affliction indured helps al graces whatsoever the only time for grace to thrive in is the time of affliction for affliction indured helps our zeal our love we have experience of the patience of God and they stir up prayer all graces are set on work in affliction Out of the deep have I cried prayers are cries in in affliction they are not cold dull things but set on fire they set the spirit on worke to crie to God with earnest frequent and fervent in prayer Then again Afflictions indured they work salvation and help us to Heaven because they whet and sharpen our desire of heaven for when we find ill usage here below in our pilgrimage we have a great desire to be at home at rest and that is one maine end why God sends afflictions to help salvation this way by sharpening our desires For were it not for afflictions and the induring of them would we ever say Come Lord Jesus come quickly would we not be of Peters mind It is good for us to be here would we ever be wearie of the world before we be fired out of it and pulled out of it as Lot out of Sodom No they help our desire and earnestness The creature groanes Rom. 8. Those that have received the first fruits of the spirit they wait for the adoption of the sonns of God Those that have the beginnings of grace they wait for the accomplishment what makes this but afflictions and troubles of the world They desire a State wherein all teares shall be wiped from their eyes So we see these and many other wayes but these are the principall how afflictions indured as they should be they help salvation they worke our salvation though they vvork not the title of it yet they help us in the vvay First Because they assure us that vve are the sons of God and so have evidence that vve are in a good state and then they remove the hindrances and purge us of our sins and then they help us in all graces they cherish all graces and they sharpen and whet the edge of our desires to be out of this world And all this must be in every Christian before he come to Heaven for God never brings a man of yeares to Heaven but he gives him cause to see why he would be out of this world either by long sickness or affliction or by one thing or other he makes them see that it is better
long then we see ere God deliver and why and at the last he will deliver one way or other and therefore let us waite quietly and this the Saints of God have practised in all ages Psal. 62. Yet my soul keep silence to the Lord. He had a shrewd conflict with himself when he saw how good causes were trampled on and he saw the insolence of wicked persons how they lift up their heads Yet my soul keep silence to the Lord. So he begins Psal. 73. Yet God is good to Israel for all this And God chargeth it upon his people that they should waite If I tarry wait thou Hab. 2. 2. And the blessing is promised to those that can wait and not murmur as in Psal. 147. 11. It is a duty that we are much urged to and very hardly brought to the practice of therefore we are to hear it pressed the more Psal. 147. The Lord taketh pleasure in them that fear him in those that hope in his mercy in those that trust in his mercy The like you have in many places Isay 30. 18. Therefore will the Lord wait that he may be gracious to you therefore he will be exalted that he may have mercy upon you he is a God of judgement Blessed are all that wait for him So in Lament 3. The Church still waits upon God How oft doth David charge himself Wait and trust in God O my soul Let us learn this upon these grounds that God is long ere he deliver but at last he will deliver and that is sufficient to force this to wait still upon God with patience and silence Well thus we see God doth deliver Who dilivered us c. What will he do for the time present he hath delivered and doth deliver and he will deliver From all joyntly together you see that Gods people in this World stand in need of deliverance alway They have alwayes troubles when one is past another is present deliverance supposeth dangers There have been dangers there are dangers and there will be dangers Our life is a warfare a temptation we are absent from God we are alway exposed to dangers We live in the middest of Divels and of Divellish-minded men we have corruptions in us that expose us to sin and sin drawes on judgments we are alway in danger one way or other while we live in this VVorld But our comfort is that as there have been dangers and are dangers and will be dangers so there hath been deliverance there is deliverance and there will be deliverance It is a trade that God useth it is his Art God knoweth how to deliver his as Saint Peter saith he hath alway exercised it he is excellent at it he hath delivered his Church he doth deliver his Church and he will deliver his Church and so every particular member he hath and doth and will diliver them VVonderfull is the entercourse that God useth with his people and their estate Even as in nature there is a change and entercourse of day and night of light and darknesse of morning and evening of summer and winter of hot and cold so in the life of a Christian there are changes dangers and deliverance There is a sowing in tears and a reaping in joy there is a night of affliction and a morning of joy and prosperity Heavinesse may be in the evening but joy commeth in the morning And thus we go on till we end our daies till we be taken to Heaven where there shall be no Change where all teares shall be wiped from our eyes If we had spirituall eyes eyes to see our danger to see how full the World is of Divells then to consider how many dangers this weak life is subject to how many casualties we cannot go out of doores we cannot take a journey but how many dangers are we subject to we are invironed with perpetual dangers the snares of death compasse us almost every where abroad and at home in our greatest security But our comfort is that God doth compasse us with mercy as it is Psal. 32. As dangers are round about us so God is a Wall of fire about us we have dangers about us Divells about us we have a guard about us we have God about us we have his Angels about us we have all his creatures about us All things are yours saith the Apostle c. It is God that hath delivered us that doth deliver us Who restraines the divels from having their wills of us they are enemies not only to our souls and to our salvation but to our bodies they are enemies to our health as we see in Job we live in the middest of Lyons oft-times in the middest of enemies who restraines their malice we are preserved from dangers day and night who shuts in the doores who watcheth over us but he that keeps Israel It is God that delivereth us Without his deliverance all deliverances were to little purpose all shutting in were to little purpose except he shut us in that shut Noah into the Ark he must watch over us It is God that delivereth us But doth he deliver us onely outwardly No he hath delivered and he doth deliver us spiritually He hath delivered us from the power of hell and damnation he doth deliver us from many sins that we should commit and when we have sinned he delivers us from despair he delivers us from presuming by touching our hearts with saving grief for sin if we belong to him one of the two wayes he delivers either from the sin or from the danger of the sin either from the committing of the sin or from despairing for the sin or presuming in a course of sin Who delivereth us from our inbred corruptions Should we not run every day into the sins that we see others commit Who cuts short our lusts and suppresseth them that we are not swearers that we are not licentious persons that we are not Godlesse persons are we not hewn out of the same rock Who keeps us from sin Is it any inbred goodnesse Are we not all a like tainted with originall fin Children of wrath Who puts a difference between us and others It is God that hath delivered us and that doth deliver us It is his mercy that we do not commit sin it is his preventing deliverance and when we have committed sin it is his mercy to pardon it there is his preserving deliverance from despair after the committing of sin All are beholding to God for deliverance those that have committed sin that he delivers them from the wrath to come from the damnation that they deserve and those that have the grace not to commit sin they are beholding to him that he delivers them from that which their corruptions else would carry them to if he should take his government from their hearts We have an inward guard as well as an outward an invisible guard We are kept by the Spirit of God through Faith to salvation
is alway in their eares an ill Conscience when it is mingled with ill newes when there are two feares together it must needs be a great fear And a good conscience when it hath laid up grounds of joy in life in the worst estate and condition of life then it makes use of joy in death for when all comforts are taken from a man when his friends cannot comfort him and all earthly things leave him then that conscience that hath gone along with him that hath been a Monitor and a witnesse all his life-time now it comes to speak good things to him now it comforts him now conscience is some body at the houre of death when nothing else will be regarded when nothing will comfort then conscience doth The righteous hath hope in his death as the Wise man saith Death is called the King of feares because it makes all afraid It is the terrible of terribles saith he Philosopher but here is a King above the King of feares a good conscience is above the King of feares death A good conscience is fo farre from being discouraged by this King of feares that it is joyfull even in death because it knowes that then it is near to the place where conscience shall be fully enlarged where there shall be no annoyance nor no grievance whatsoever Death is the end of misery and the beginning of happinesse therefore a good conscience is joyful in death And after death at the day of judgment there the witnesse of conscience is a wondrous cause of joy for there a man that hath a good conscience he looks upon the Judge his Brother he looks on him with whom he hath made his peace in his life-time before and now he receives that which he had the beginnings of before then he lifts up his head with joy and comfort So you see how the witnesse of conscience causeth glory and joy in all estates whatsoever in life in death after death it speaks for a man there it never leaves him till it have brought him to heaven it self where all things else leave a man Therefore how much should we prize and value the testimony and witnesse of a good conscience And what madnesse is it for a man to humour men and displease conscience his best friend Of all persons and all things in the world we should reverence our own conscience most of all Wretched men despise the inward witnesse of this inward friend this inward divine this inward Physician this inward Comforter this inward Counsellour It is no better then madnesse that men should regard that every thing else be good and clean and yet notwithstanding in the middest of all to have foul consciences But to answer an objection and to unloose some knots It may be said that when the Hearts of people are good yet there a good conscience concludes not alway for comfort VVhere there is faith in Christ and an honest life conscience should conclude comfort here is the Rule this I have obeyed therefore I should have comfort Now this we see crossed oft-times that Christians that live exact lives are often troubled in conscience how can trouble of conscience stand with joy upon the witnesse of conscience I answer the witnesse of Conscience when it is a good conscience it doth not alway breed joy It is because our estate is imperfect here and Conscience doth not alway witnesse out of the goodnesse of it sometimee conscience is misled and so sometimes good Christians take the errour of conscience for the witnesse of Conscience These things should be distinguished Conscience sometime in the best erres as well as gives a true witnesse If we take the errour of conscience for the witnesse of conscience there will come trouble of conscience and that deservedly through our own folly Now conscience doth erre in good men sometimes when they regard Rules which they should not or when they mistake the matter and doe not argue aright As for instance when they gather thus I have not grace in such a measure and therefore I have none I am not the Child of God What a rule is this This is the errour of conscience and therefore it must needs breed perplexitie of conscience A good conscience when it is right cannot witnesse thus because the Word doth not say thus Is a nullitie and an imperfection all one No there is much difference in the whole kind A nullitie is nothing an imperfection though it be but a little degree yet it is something This is the errour of conscience and from thence comes trouble of conscience which makes men reason ill many waies As for instance I have not so much grace as such a one hath and therefore I have no grace Now that is a false reasoning for every one hath his due measure If thou be not so great a rich man as the richest in the Towne yet thou mayest be rich in thy kind Again when conscience looks to the humour you are to live by faith and not by the humour of Melancholy When the Instrument of reason that should judge is distempered by melancholy it reasons from thence falsly Because melancholy perswades me that I am so therefore conscience being led by the humour of the body saith I am so Who bid thee live by humour thou must live by rule Melancholy may tell thee sometime when it is in strength that thou art made of glasse as it hath done some it will deceive thee in bodily things wherein sense can confute melancholy much more will it if we yield to it in matters of the soule it will perswade us that we are not the Children of God that we have not Grace and goodnesse when we have Again hence it is that conscience doth not conclude comfort in Gods Children because it looks to the ill and not to the good that is in them for there are those two things in Gods Children there is good and ill now in the time of temptation they look to the ill and think they have no good because they will not see any thing but ill They fix their eyes on the remainders of their rebellious lusts which are not fully subdued in them and they look wholly on them Whereas they should have two eyes one to look on that which is good that God may have glorie and they comfort Now they fixing their eyes altogether on that which is naught and because they doe not or will not see that which is good therefore they have no comfort because they suffer conscience to be ill led that it doth not its duty And conscience in good men it looks sometimes to that that it should not in others in regard of others It looks to the flourishing of wicked men and therefore it concludes Certainly I have washed my hands in vain since such men thrive and prosper in the world Psalme 37. and Psalme 73. VVho bade thee look to this and to be uncomfortable from thence that thy
estate is not good because it is not such an estate So foolish and as a beast was I before thee saith David because I regarded such things No marvell if men be uncomfortable that are led away by scandals Look to faith goe to the Word to the Sanctuarie I went to the Sanctuary saith he and there I saw the end of these men So conscience must be suffered to have its work to be led by a true rule Again conscience sometimes concludes not comfort when there is ground of comfort from the remainders of corruptions and infirmities whereas we should be driven by our infirmities to Christ. And conscisence sometimes in good men doth not exercise its work in good men it is drawn away with vain delights even in the best men And conscience of its owne unworthinesse and of the greatnesse of the things it lookes for being joyned together it makes a man that he joyes not when he hath cause As for instance when the soule sees that God in Christ hath pardoned all my sins and hath vouchsafed his Spirit to me and will give me heaven in the world to come to such a wretch as I am here being a conflict between the conscience and sense of its own unworthinesse and the greatnesse of 〈◊〉 good promised the heart begins to stagger and to doubt for want of sound faith Indeed if we look on our own unworthinesse and the greatnesse of the good things promised we may wonder but alas God is infinite in goodnesse he transcends our unworthinesse and in the Gospell the glorie of Gods mercy it triumphs over our unworthinesse and over our sins whatsoever our sin and unworthinesse is his goodnesse in the Gospel triumphs over all In Innocency God should have advanced an innocent man but the Gospel is more glorious for he comes to sinners to condemned persons by nature and yet God triumphs over their sins and unworthinesse he regards not what we deserve but what may stand with the glory of his mercy therefore we should banish those thoughts and enjoy our own priviledge the promises of heaven and happinesse and all comforts whatsoever so much for the answer of that objection Now if we would joy in the witnesse of a good conscience we must especially in the time of temptation live by faith and not by feeling not by what we feele for the present but as we see Christ in his greatest horrour My God my God why hast thou forsaken me he goes to my God still We must live by faith and not by sense And then if we would rejoyce in extremities remember that God works by contraries God will bring us to heaven but it must be by hell God will bring us to comfort but it must be by sense of our own unworthinesse He will forgive our sins but it must be by sight and sense of our sins he will bring us to life but it must be by death he will bring us to glorie but it must be by shame God works by contraries therefore in contraries believe contraries When we are in a state that hath no comfort yet we may joy in it if we believe in Christ he works by contraries As in the Creation he made all out of nothing order out of confusion So in the work of the new creation in the new creature he doth so likewise therefore be not dismayed Remember this rule likewise that in the covenant of Grace God requires truth and not measure thou art not under the law but under the covenant of Grace A little fire is true fire as well as the whole element of fire A drop of water is water as well as the whole Ocean so if it be true faith true grief for sins true hatred of them true desire of the favour of God and to grow better truth is respected in the covenant of Grace and not any set measure What saith the Covenant of Grace He that believes and repents shall be saved not he that hath a strong faith or he that hath perfect repentance So Saint Paul saith as we shall see after This is our rejoycing that in simplicity and sincerity we have had our conversation among you he doth not say that our conversation hath been perfect So if we would have joy in the testimony of conscience we must not abridge our selves of joy because we have not a perfect measure of Grace but rejoyce that God hath wrought any measure of Grace in such unclean and polluted hearts as ours are for he least measure of Grace is a pledge of perfection in the world to come This is our rejoycing the testimony of our conscience c. Hence we may gather clearly that A man may know his own estate in Grace I gather it from the place thus Our rejoycing is this the testimony of our conscience that in simplicity c. Where there is joy and the ground of joy there is a knowledge of the estate but a Christian hath glorying and a ground of glorying in himself and he knowes it he hath that in him that witnesseth that estate he hath the witnesse of conscience therefore he may know and be assured of it If this testimony were not a true testimony it were something but all men naturally have a conscience and a Christian hath a sanctified conscience and where that is there is a true testimony and true joy from that testimony therefore he may be assured of his salvation and have true joy and comfort a Heaven upon Earth before he come to Heaven it self If conscience testifie of it self and from witnessing give cause of joy much more the Spirit of God comming into the conscience The Spirit beares witnesse with our spirits If our spirit and conscience bear witnesse to us of our conversation in simplicity and sincerity and from thence of our estate in grace much more by the witnesse of two By the witnesse of two or three every thing shall be confirmed but our spirits and conscience and the Spirit of God which every Child of God hath witnesseth that we are the Children of God Rom. 8. The Spirit witnesseth with our spirits that we are the sons of God Therefore a Christian may know his estate in Grace The spirit of a man knowes himself and the Spirit of God knowes him likewise and it knowes what is in the heart of God and when these two meet the Spirit of God that knowes the secrets of God and that knowes our secrets and our spirit that knowes our heart likewise what should hinder but that we may know our own estate It is the nature of conscience as I told you to reflect upon it self and upon the person in whom it is to know what is known by it and to judge and condemne and execute it self by inward fear and terrour in ill and in good by comfort and joy in a mans self It is the property that the soul hath above all creatures to return and recoyle upon it self If this be
by the grace of God which is the ground of all joy and comfort as S. Paul saith here How shall a man know whether he lead his life by this spiritual gracious wisdome or no I answer mark the opposition here Not with fleshly wisdome but by the Grace of God He then doth lead his life by the Grace of God that doth renounce carnal and fleshly wisdome Carnal wisdome is a false rule and it cannot stand together with grace they one expell another A double-minded man saith S. James is unconstant in all his waies that is he that hath two strings to his bowe he that will be content to be led by the grace of God and by the Word of God which is the Word of his Grace and yet notwithstanding he will have carnal policies he will have shifts too he is a double minded man he is not now under the government of grace he halteth as the Prophet tells the Israelites Why do you halt so he halteth between carnal and heavenly wisdome He is loath to renounce carnal wisdome no he thinks if he do he shall be a fool he shall lose this way of getting and that way of rising But he that is under the Spirit of God that is under Grace and is guided by it he will renounce the motions and stirrings of carnal wisdome When Carnall Wisdome like to Eve or like Job's Wife or like Peter shall suggest Oh spare your self why will you do this why will you go on in these courses yet notwithstanding he is able to renounce it The most of Gods Judgments in this world on his Children it is for this halting they have much carnal wisdome in them and God to work it out of them is forced to crosse them sharply in their projects and courses and all to bring them to rely on Grace to rely on his Government in the use of good meanes For we must serve Gods providence in the use of good means A man may know by Gods afflicting of his Children that they deal too much in carnal wisdome for if it were not for carnal wisdome if we would submit our selves to his sweet and easie guidance and use the lawful means that he hath discovered in a lawful calling if we would observe lawfull courses alas we should see a clear light and an easie passage we need not to use these shifts but because we cannot do so we are loath to trust him but we are double-minded we will be ruled by him a little but we will be politick and subtile therefore he sends crosses upon crosses upon our carnal ends and projects especially those that are his Children he will not suffer them to prosper in ill courses That is one sign those that are led by the grace of God they will not be led by Gods enemy and the enemy of their own soules now God and our own soules have not a worse enemy then carnal fleshly wisdome that is evident from the opposition Those that deny carnal wisdome that deny themselves and put themselves upon God it is a good Evidence And as it is a sign so it is a cause You see in holy Abraham when he had put himself on God and left his Countrey and his fathers house God guided him God took him into his government I am God Al-sufficient walk before me and be perfect God meanes this That by leaving all other things and cleaving to me thou shalt lose nothing thou shalt have all in me I will be al-sufficient therefore walk before me and be perfect be sincere A man shall never know what God will do for him till he put himself upon him and cease to try him and begin to trust him trust him once honour him of his Word have not a double eye partly to carnal means and partly to him but have a single eye to his wisdom and know that he will reward thee and keep promise It is an excellent thing to deny carnal wisdome How many Cavils might blessed Noah have had before he built the Ark The world would scorn him as an old doting man that would go about to be wiser then all the world besides But he denies all carnal reason and rejects the scornes of sinful persons and obeyes God and we see how God protected him and went on with him And so in David and S. Paul And to adde a little to that I touched before God usually strangely crosses carnal wisdome because men will not deny their carnall will and their carnal wit There was never any Politician in the world that ever was but complained of it if he lived any time in the world that God went beyond him Saith the Heathen man Tully I thought my self wise but I never was so and so they may all take up the same complaint God dashes the Imaginations of the proud They build a Babel a confusion to themselves and others that are led by carnal wisdome that will not trust to the grace of God Let no man flatter himself but trust in God and not rely upon carnal wisdome and such courses Those that will bring Religion to reasons of State and policy and subject the highest thing in the world to the basest thing which is carnal wit as I said before we see what they do The nature of man infinitely desireth the accomplishment of their will We see that where corruption may have the greatest advantage in greatnesse let them have their will they will overthrow a world to have it their wit is bent to serve their will All witty men that account it a heaven upon earth to have their will instead of law and conscience and all they set their wits on the strain to serve their will and so set themselves against God Is it not Gods honour to set himself against them Was there ever any fierce against God and prospered saith Job Denial of fleshly wit and will and wisdome it is both a sign and evidence of grace and it is a meanes likewise why Gods grace will lead us when we deny that which is strong in us God will make a supply by his Grace we are no losers by it Again you see here in the Text where the life is led by the Grace of God by the Spirit of God stirring us acting us leading moving and strengthening of us there a mans courses are in simplicity and sincerity the soul that is under grace will put it self simply upon God that soul will be no wiser then the Word of God makes it to be it will be no happier no richer then God makes it it will use no other meanes then what God allowes this is plainnesse and singlenesse and simplicity of heart Again it will be in sincerity where a man leads his life graciously his actions are sincere this grace as it comes from God so it tends to God sincerity looks to God it doth things as to God So that where Grace is it carries a man above himself to
he spread the Gospel like lightning through all the world almost his course was like the course of the Sun he went every where spreading the Gospel We see his Circuit here To passe by you into Macedonia and to come again from Macedonia to you and by you to be brought on my way to Judea There is little to be Observed here because it is a passage to other things and circumstantial I will not dwell on it Onely this by the way we see here That It is a commendable custome among the people of God to bring one another on their way by way of honour and respect Partly it was for his security and safety but especially for the honour of his person And they knew that it would not be a barren courtesie for they knew that he was a man of a blessed spirit so thankful that he would deceive all the tediousnesse of the journey by his heavenly discourse And he intended their good as well as his own You may see therefore Religion establisheth courtesie Saith the Apostle to the Philippians Chap. 4. 8. Whatsoever things are of good report whatsoever things are lovely he goes over many instances think of these things Ths same command of God that urgeth and presseth love it commands all the expressions of love and all the means to kindle love Now this their carrying of him and going on the way with him which was for honour and respect of so excellent a person that he deserved so well of them it was an expression of their love and a means to preserve it I shall not need to prove it it is taken for granted Those complements that expresse and maintain love they are good when the outward expression and the inward affection go together I speak this by the way to shew that Religion doth not countenance incivility Therefore those that affect unnecessary sternnesse and unnecessary retirednesse it is not out of Religion Religion stablisheth whatsoever is good whatsoever is of good report whatsoever may maintain love so much as a man is defective in this he is defective in Religion unlesse his affections and intentions at that time be deeply taken up by serious things For then lesser things must give way to the greater or else there is no excuse For Religion is a thing of a large extent even duties of Civility and courtesie and whatsoever may expresse and maintain love is established by Religion We see in Gen. 18. when Abraham entertained the Angels he led them on their way And so in Act. 15. The company sent them on their way and we see in Scripture many common courtesies But I do but touch it by the way because this whole Verse is but a passage to another thing therefore I come to the seventeenth Verse VERSE XVII When I therefore was thus minded to come unto you did I use lightnesse or the things that I purpose do I purpose according to the flesh that with me there should be yea yea and nay nay THe Apostle still goes on to prevent scandal Wo to the world because of offences saith our blessed Saviour especially offences taken because our nature is so corrupt that it is subject to take offence where none is given it will pick quarrels enough to go to hell Proud men that have only nature in them they will not be damned without reason Tush I had been good say they but for such and such Now S. Paul was a man much exercised with the crosse he wipes away scandal from that as we heard in the first part of the Chapter he saith As his crosses for Christ abounded so his comforts in Christ abounded he lost nothing by it Again they took offence that he promised to come to them and did not especially some that were not well-willers to him therefore he labours to satisfie that And first that he might the better satisfie them that he was no inconstant man no unsettled man he premiseth a description of his own disposition and course of life he appeals to his own conscience This is our rejoycing the testimony of our conscience c. And then he appeales to their conscience A manifest note of a man confident that dares appeal to his own conscience and to the conscience of another Obnoxious men are alwaies afraid not only of their own conscience lest it should tell them that which they would be loath to hear but they are afraid of the consciences of others likewise Saint Paul appeals to their conscience I write no other things then what you read and acknowledge c. And so he comes more directly to satisfie their suspition of him for his not coming to them In this Verse he labours to remove their false imputation When I was thus minded to come unto you did I use lightnesse Wherein you have S. Paul's purgation of himself here is a prevention of an Objection of suspition that the flesh will move in them that have doubtful suspitious minds Why if you intended to come why did you not Saith he When I was thus minded did I use lightnesse First Observe hence in general That Men are wondrous prone to jealousie and suspition It is the state of Gods Children here in this world to have suspitions raised of them they are obnoxious to slanders and imputations and they are forced to their apologies Men are prone to suspition yea and good men too as here they took his not coming in the worst part by the wrong handle That is suspition when there are two handles of a thing two apprehensions of a thing and there is a pronenesse in the mind to the worst part to take things in an ill sense They might have construed it many wayes better then thus but they thought the worst of him he is light in his promises he will say and unsay again he is off and on This is in natural men yea in Christians as far forth as they have old Adam in them they are prone to suspition Whence is this Partly out of the poyson and malice of mans nature in many esteeming others by themselves for the worst natures are alway most suspicious out of a privity of their own indisposition in themselves usually those that deserve worst are most jealous because there is most cause Conscience of a mans own imperfections and weaknesse makes him think others to be as he himself is And again there is envy in mans nature toward excellent persons especially The malice of mans nature cannot abide eminency in others The false Teachers among the Corinthians they saw that Paul stood in their light therefore they labour to eclipse and obscure him all they could Hence it is that men are willing to entertain willingly any suspition For not being willing out of basenesse to rise to their greatnesse and excellency they labour to bring them down by their suspition to their basenesse and meannesse that all may be ill alike Therefore basenesse is subject
to suspition and the fruit of suspition that is slander to take every thing in suspition and to utter it in words because they would have men of eminency brought down to their meannesse and if they cannot do it indeed they will bring them by reports as low as they can that they speak and unspeak and are inconstant as other men There are many causes of this and therefore S. Paul seeing the basenesse of it he stands the more upon it How shall we arm our selves against this suspition and the fruit of it how shall we carry our selves against this disposition of men among whom we live I answer briefly First labour for innocency that if they will speak maliciously yet they may speak falsly Saith S. Ambrose Et nobis malus c. Our care must be that no man speak ill of us without a lie let us live so that no man may believe them labour for innocency therefore but that will not do Therefore Patience in the next place for innocency could not fence Christ himself who was Innocency cloathed with our flesh if innocency will not prevail to make men hold their tongue from speaking their suspitious minds then labour for Patience But that will not do neither but men go on still then Prayer that was Davids course that God would defend our innocency and take our cause into his hands and bring forth our innocency as the light to judge for us And when nothing else will serve the turn neither Innocency nor Patience c. then just Apology and defence as we see the Apostle doth here defend himself For it is not for publick persons to dissemble slanders and especially for them not to suffer ill suspitions to rest in the hearts of those that are under them Therefore the Apostle is enforced through Christian prudence to his Apology to wipe away the imputation When I was thus minded did I use lightnesse saith he This I Observe in general Now because suspition is a doubtful thing it is either good or evil how shall we know when suspition is naught and evil First of all when it is out of misconstruction when it is from weak grounds or doubtful grounds then it is ill for the ground Or it is ill likewise when it ill affects and swayes and disposeth the mind if it dispose the affections to malice to the suppression of love if it discover it self to come to slander As here in this place they thought presently it was lightnesse in him here was a misconstruction here was a false ground What did this incline them to do From inconstancy presently they flye to his disposition from suspition to slander his disposition They enter into Gods Throne his purposes and projects certainly they were naught Carnal proud man will enter into Gods Throne and judge a mans thoughts and purposes and intentions Then a man may know his suspition is not right when it enters too deep when it riseth from false grounds from suspitious grounds and brings men from actions to go to the disposition Did I use lightnesse or the things that I purpose do I purpose according to the flesh that is Carnally as they thought this entred to his disposition Then again when it stirres us up to speak in slander when we speak without cause or ground Then when it inclines a man from an errour in one thing to go to the habitual disposition in all things As here now because in one thing the Apostle was inconstant and did not come to them they went to his habitual disposition in all things Nay you may see what he is you see what we are like to have from him in other things he doth but purpose things according to the flesh he hath his own aimes I warrant you So when from one thing we presently judge that he purposeth other things according to the flesh that is a bad suspition when a man goes from one thing to the habitual disposition When I was thus minded did I use lightnesse The more to convince them of their suspition and hard surmises he cites them and propounds as it were interrogatories to them I pray answer me saith he When I was thus minded did I use lightnesse as you imagine Or the things that I purpose do I purpose according to the flesh c. After he had cleared his purpose before and cleared his conscience now he comes to propound it to their conscience because he would have them to think that if he were such a man as he shewed himself before that he had a good conscience in all things and a good affection to them that they should not have had a misconstruction of that particular failing that he came not to them when he purposed for particular actions must be construed according to a mans habitual carriage and affection You see how I have laboured in all things to have a good conscience and for you you acknowledge that I purposed to come to you therefore you should construe my actions according to that intention Now having cleared my disposition and intention to you you see your errour in misconstruing my not coming to you So he comes to it in good season after he had freed himself to them When I was thus minded did I use lightnesse c. These things he declines Lightnesse or Inconstancy Purposing or Deliberating according to the flesh And then inconstancy in his speeches that they should be yea yea nay nay The Point that I Observe from the first concerning Lightnesse is That Every Christian especially Ministers and publick men should labour by all means to avoid the just imputation of lightnesse and inconstancy The imputation of Lightnesse is especially to be avoided of those that are in place Lightnesse and inconstancy what is that when a man hath not pitched his resolutions and purposes to one thing when a man doth not stand in his purposes Now a man must avoid imputations of lightnesse especially persons of quality Why Not to speak all that might be said in the Point Especially for this end to preserve authority Authority is that that furnisheth a man in his place in Magistracy or Ministery wondrously to prevail to do good I take not authority here for that which the King puts on them or the chief Magistrate but authority is that high respect that the people have of the eminency of their parts and honesty an impression of somewhat more then ordinary in them this is that authority a beam of excellency that God doth infuse for the strengthening and fortifying of his own Ordinance what reason is there else that a thousand should be subject to one man but that God doth put a Majesty upon his own Ordinance and upon the persons in it and this respect to it must be maintained by a uniform constant carriage Now when people shall see that they are as in their place so in their disposition great
therefore he is not constant Or if times do not fall out so crosse he is not constant in his disposition and God looks on him as he is in his disposition and so he will judge him at that day now being led with the flesh his disposition alters and varies How shall I know whether I consult according to the flesh or no In a word examine two things The ground and the aime of our actions whence they rise and what they aym at Spring they from self-love aym they at our self-contentment and private interest then a man is led with the flesh To use a familiar instance In Marriage when a man looks more to wealth then to Religion he adviseth according to the flesh And so for a Minister to respect his living more then any thing that might weigh with his conscience otherwise if he were good he is led with respects according to the flesh Those that leave their former good acquaintance and choose such as they only hope to gain by and forsake those acquaintance that they cannot gain by though they be never so good otherwise they are led according to the flesh How shall we know that we do not things and consult not of things according to the flesh Some men may know it easily as when men are of pregnant parts when the strength of their wit leads them one way and Religion leads them another way yet in the awe of God they do not go that way that politick respects would carry them they could be as errant Politicians as the best but they dare not here now is a man that is led by the Spirit when it is not for want of parts but out of conscience he doth not so miscarry by his enemy Many times an honest man could be rich by ill means as well as another he knowes the way it is not for want of wit but because he dares not the awe of conscience and the awe of God lead him to better rules and aymes so it is easily discerned in eminency of parts And likewise in fitnesse of opportunities if there be not parts when a man hath all outward advantages to satisfie the flesh to yield to it to have his aimes and yet he will not If a man have power and yet doth not revenge himself he consults not with flesh and blood for he might be revenged if he would So I say when there is something that might sway us another way and yet notwithstanding out of meer conscience and better rules we will not it is a sign we purpose not we advise not things according to the flesh but according to the Spirit we are led with better rules then the world is In strong suggestions a Joseph can say How shall I do this and offend against God Doth not God see it saith Job so a Christian in the strength of Temptations and solicitations and opportunities to do ill he considers Doth not God see How shall I do this and offend against God Shall I break the peace of my conscience for the gaining of this and this why no then a man is not led with Carnal wisdome Again we may know this that we are not led by the flesh and advised by the flesh when we are humble in all our consultations It is a perpetual concomitant of carnal wisdome to be proud knowledge mingled with corruption puffeth up But how shall we labour to overcome this because we have the flesh ready by us in all our consultations we have this counsellour alway ready at hand as S. Paul complains Rom. 7. That when we would do well evil is present it is present at our elbow nay it is nearer the flesh is mingled in all the powers of our soules and with heavenly wisdome there is a mixture of carnal wisdome how shall we do that we may not be tainted with it I will give a direction or two First of all have a prejudice of it Cave time c. saith the holy man S. Austin Take heed of the evil man thy self take heed of carnal reason be jealous of it it is an enemy and the issues of the wayes it adviseth to are death There is a way that seems good to a man in his own eyes the issues whereof are death not temporal onely but eternal death It is a deadly enemy have a prejudice of it and conceit of it to be as it is have a jealousie of it and of our own selves especially in things that concern our selves What is the reason that a man is an incompetent Judge in his own cause This because there is natural self-love and flesh that drawes all to it self Consult not with it therefore consult with higher rules and principles what may make most for the chief end for the glory of God for the assurance of our comfort while we live here and a better estate hereafter that which may make most for the common good let us labour to live by right rules and principles God will value us by that Put the case a man by passion be led another way what is his rule what is his aym his aym is not carnal he may fall by passion c. God judgeth not by passion but by the tenour of our life God esteems us not by a single particular exorbitant act that by passion or incogitancy a man falls into but by the tenour of our life Therefore let us labour to have our rules and aimes good though we fail in particular yet that our way may be good though we step awry yet our way may be good that when Judgment shall come when death shall come it may not find us in an ill way in an ill course Therefore let us consult with God consult with his Word consult with those that are led by the Spirit of God labour to be under the government of Gods blessed Spirit to be guided by the Spirit of God and by the Word of God This should be our care to labour that God would guide us by his good Spirit in those wayes that may lead to our comfort that of all other enemies in the world he would not give us up to our own flesh to guide us but that he would take the guidance of us to himself that as he hath right to us by his Covenant so he would take us into his government And desire Christ that as he is our Priest to die for us so likewise he would be our Prophet to instruct us to subdue all in us And let Divine truth be our counsellour to bring our inner man into subjection as it is 2 Cor. 10. The weapons of our warfare are mighty to bring all into captivity to subject all high devices and reasonings How shall I do this I shall misse of my ends I shall misse of my projects O but Religion when it comes and brings down all it makes not a man to cast away reason but brings reason under and brings
God alone with that but above all beg of God that he would encrease in us and renew the Earnest and the stamp of the Spirit that we may have somewhat in our soules wherein we may see the Evidences of a Christian estate I might adde many things to this purpose but this is sufficient to any Judicious Christian to encourage us to labour for the Spirit above all things in the world all other are but grasse but fading but grace and glory grace and peace and joy nay the very Earnest of the Spirit is better then all earthly things for the Earnest of it is joy unspeakable and glorious and peace that passeth all understanding If the Promise and the Earnest here be so I beseech you what shall the accomplishment of the promise be if the Promises laid hold on by faith so quicken and cheer the soul and if the giving a teste of heaven lift a Christians spirit above all earthly discouragements what shall it be when the Spirit shall be all in all in us if the Earnest be so comfortable But I go on to the next Verse VERSE XXIII Moreover I call God to record upon my soul that to spare you I came not yet to Corinth IN this Verse the Apostle labours to remove suspition of levity and inconstancy there were jealousies in the minds of the Corinthians which were also fomented by some vain-glorious Teachers amongst them that laboured to undermine S. Paul in the hearts of the Corinthians as if he had not loved the Corinthians so well as they did therefore he is so carefull to clear himself in their thoughts from suspition of inconstancy and want of love to them because suspition grounded upon the lightnesse in his carriage might reflect upon his doctrine He knew well enough the malice of mans nature and therefore he is very curious and industrious to make a clear passage for himself into the hearts of these Corinthians by all means possible as we heard in part out of the 17. Verse Moreover I call God to record c. Saint Paul is here purging himself still to clear himself First he labours to clear himself from the suspition of inconstancy and want of love to them in not coming Secondly he sets down the true cause why he did not come I came not to spare you You were much to blame in many things and among the rest of the abominations among you you cherished the incestuous person and many of you doubted of the resurrection I should have been very severe if I had come therefore I came net to spare you hoping that my letter would work upon your spirits so that I need not be severe to you therefore do not suspect that for any ill mind I came not for it was to spare you that I might not be forced to be severe Then the third thing is the sealing of this speech with a serious oath I call God for record upon my soul that I came not to spare you So here is the wâ—…ping away of suspition And the setting down the true cause why he did not come And the ratifying and confirming it by an oath he makes his purgation here by an oath These three things I will briefly touch First of all you see here he avoids suspition of lightnesse which the Corinthians had of him partly by the false suggestion of proud Teachers among them who fomented their suspitious dispositions because they would weaken S. Paul's esteem among the Corinthians they had a conceit he was an uncertain man he promised to come and did not now here he declines that suspition Where first Observe these two things briefly First that the nature of man is inclined to suspition And secondly that it is the duty of men to avoid it as much as may be and to wipe it away if it cannot be avoided Mans nature is prone to suspition Mans nature is prone to suspect ill of another though never so good Christ could not avoid it because he conversed sociably with other men he was thought to be a Wine-bibber a companion of sinners And God himself was suspected of Adam in innocency the Devil is so cunning that he calls God himself into question as if he had not meant so well to him What will that impudent spirit do that will bring the creature in suspition of him that is goodnesse it self God knowes that when you eat your eyes shall be open and you shall be as Gods knowing good and evil Do you think that he intends you any good in forbidding you to eat c He did not spare Christ innocency it self cloathed with mans flesh and will he spare to bring uncharitable suspitions upon others surely he will not And then mans nature of it self is prone to suspect and think ill of another From many grounds Sometimes out of experience of the common infirmities thnt men meet with in the world out of the experience of the falshood of men they are many times prone to suspition But most commonly it is out of guiltinesse that men think ill of others because others have cause to think ill of them none are so prone to suspition as those that are worst themselves because they judge others by their own hearts The better sort of people think of others as they are and as they deserve themselves but others because they are naught they think others are so because they deserve ill they think others have deserved an ill opinion of them so many times it comes of guilt because we are not as we should be Then again it ariseth from a guilty conscience in another respect we think because men have cause though they have no wrong to themselves yet because our own hearts tell us we are ill we suspect them So from an uncharitable disposition and guiltinesse of conscience it oft-times comes Then again sometimes from the concurrence of probabilities the suiting of circumstances that makes things somewhat probable whereupon suspition may be fastened Sometimes when there is a concurrence of probabilities of the likelihood of things there suspition is prone to rise for suspition is not a determining of a thing it is but a slight kind of conceit it is more then a fear and lesse then judgment of a thing It is more then fear for he that fears suspects not suspition is a degree to judgment it doth not fully judge for then it were not suspition it is more then fear suspects not but fears It conceives slightly that such a thing should be done and yet he dares not say it is done Suspition is nothing else but an inclination of the soul to think and imagine ill of another a looking curiously under a thing or person As we use to say Envy pries into things an envious person searcheth so a suspitious person looks under to see if he can see matter of ill to fasten his ill soul upon So it inclines the soul to think
book comforts against sin comforts against trouble outward and inward and all but till the Comforter come till God send his holy Spirit we shall not make use of them Therefore let us labour to have more communion with God before we come to hear the Word and after we have heard it let us have communion with God again that he would seal whatsoever is spoken to our soules and make it effectual to us Therefore we must learn to give the just due to the Ordinance of God and not to idolize it to make it the means of comfort not to make it the chief Comforter but the Spirit of God by it What is Paul or Apollo what are we but Ministers of faith and by consequent Ministers and helpers of comfort but not the authors of comfort Oh if I had such and such here I should do well I should be so and so Alas all is to no purpose unlesse thou hast the Holy Ghost the Spirit of God that can help by weak means Therefore we must not tie comfort and joy to this or that means but in all means look to the ground of comfort and the spring of all the Holy Ghost The reason why men do nor profit more that they are not more cheared and lift up with the Ministery of the Word which is a Word of reconciliation and of joy and comfort it is because they are more careful in the use of means then in going to God for his Spirit to blesse the means Now these must go together a care of using the means and a care to pray to him that he would give us wisdome and strength and blessed successe in the use of all means Then if we would joyn religiously and conscionably these two together the use of all means conscionably and in the use of all to lift up our hearts to God to blesse them we should find a wondrous successe upon the Ministery and all other good means likewise So much for that I go on to the last clause of the Chapter For by faith ye stand Why doth the Apostle vary the word we have not dominion over your faith but are helpers of your joy whereas the consequence it seems might run thus we do not domineer over your faith but are helpers of your faith he puts joy instead of faith and afterward he brings in faith again for by faith ye stand This is one main reason because joy riseth from faith therefore he names it in stead of faith for the Holy Ghost is not curious of words but when the same Spirit wroks both he names that which he thinks will fittest suit the purpose Faith breeds joy How is that Because faith first of all doth shew to us the freedome from that that is the cause of all discomfort whatsoever it takes away all that may discourage For it takes away the fear of damnation for our sins it shewes our reconciliation in Jesus Christ. Faith shewes liberty and deliverance and so discovering deliverance by a Mediator it works joy Is not a prisoner joyful when he is set at liberty Then likewise faith discovers to us the face of God shining to us in Jesus Christ it shewes not only deliverance but favour It shewes us the ground of all the righteousnesse and obedience of our Saviour whereby we are delivered and brought into favour Now from this comes peace from the knowledge of our deliverance and acceptance with God founded upon the obedience of God-man a Saviour there comes in peace and peace breeds joy because faith discovers all these the ground of reconciliation with God in Jesus Christ and thereupon peace therefore it causeth joy For this is the pedigree and descent of joy as the Apostle hath it Rom. 14. The Kingdome of God is in righteousnesse and peace and joy There must be righteousnesse first of a Mediatur to satisfie the wrath of God and procure his favour From righteousnesse comes peace peace with God peace of conscience From peace comes joy there is no joy without peace no peace without righteousnesse And this whole pedigree of joy as it were is excellently set down Rom. 5. Being justified by faith we have peace with God through Jesus Christ our Lord and have accesse to the throne of grace by which grace we stand and not only so but rejoyce So there is justification by the righteousnesse of Christ and thereupon peace with God and from peace boldnesse and accesse to God and thereupon joy So we see how faith brings in joy because it shewes the spring of joy whence it comes it shewes peace and peace riseth from reconciliation and reconciliation from righteousnesse of Christ Mediator whereupon we are delivered from all that we may fear and set in a state of true joy God being our friend When God is reconciled all is reconciled all is ours have we not cause of joy then Therefore the Apostle saith Rom. 15. The God of peace fill you full of joy in believing shewing that faith is the cause of all spiritual joy And the same you have in 1 Pet. 1. 8. In whom ye rejoyced after ye believed with joy unspeakable and glorious In whom after ye believed that is in Christ you rejoyced with joy unspeakable and glorious And therefore you see the Apostle might well substitute joy in stead of faith because it springs and riseth from faith in Jesus Christ the Mediatour Hereupon we may come to make this Use of tryal how we may know whether our joy be good or no. Among many other evidences this is one that spiritual joy is good if it spring from the Word of faith If it spring from the Ordinance of God unfolded in the Word shewing us the ground of believing For he that truly joyes can shew the ground of his joy Herein joy differs from presumption from presumptuous swelling conceits true joy that is not the joy of an hypocrite it doth shew from whence it comes it riseth from grounds out of divine truth Then again this joy doth more immediately spring from faith in the Word from assurance that God is ours and that Christ is ours that God is at peace with us and that we are at peace with him it ariseth from peace that is wrought by faith Then again this joy if it be sound it is such a joy as S. Peter saith is an unspeakable and glorious joy joy arising from the Word of God and from faith and peace it is above discouragement because we have in the Word of God matter of joy above all discouragements and all allurements whatsoever It is a joy above the joy of riches or pleasures or profits why because the Word shewes matter of joy above all these The Prophet David rejoyced in the Word of God above Gold and Silver as one that had gotten great spoyles you see how oft he repeats it Psal. 119. It was sweeter to him then the honey and the honey-comb Psal.
Flesh ibid. To purpose and consult according to the Flesh a ground of lightnesse p. 366 How to know whether we consult according to the Flesh p. 367 Signs whereby to know that we are not led or advised by the Flesh ibid. How to avoid fleshly wisdome pag. 368 369 See Wisdome G. Generation PRerogatives of Christs Generation p 388 Gentle Gentle courses first to be used why pag. 510 When gentle means prevail not severe must be used ibid. Glory Glorying Whether a man may glory of any thing in himself how he may and how not p. 216 Cautions for glorying in grace pag. 241 Gods glory manifest in the Gospel viz. the glory of his 1. Justice 2. Mercy 3. Wisdome 4. Power 5. Truth p. 438 439 Gods glory is displayed by the Ministery p. 439 Grace and Glory differ but in degrees p. p. 490 Good Gods children do good in every condition p. 113 What good we get by others afflictiens p. 109 The sufferings of Saints do good to others how ibid. See Afflictions God in all outward things that are ill intends the good of the soul p. 151 A good man a publick good p. 272 A good man should take occasion to do good p. 354 The good things the wicked enjoy are not blessings but curses and snares to them p. 414 How to know they are so p. 414 415 How to know that the good things we enjoy we have them in love p. 415 Govern Guide All inferiour creatures areunder the guidance and government of some Superiour p. 289 Grace Grace sweetens all a Christians conversation p. 9 Grace what p. 10 Christians though in the state of Grace yet still need Grace p. 119 349 How to have continual assurance of grace p. 12 13 A man may know his own estate in grace p. 234 Objection against this answered p. 235 Why the Apostle names Grace not Wisdom p. 289 290 Grace two-fold p. 296 Grace wrought in us described p. 296 297 All our wisdome comes from grace pag. 297 Every thing necessary to bring as to heaven is a grace p. 298 351 352 All the good we have is of grace p. 298 God is ready to give us grace p. 299 Signs of being led and guided by grace p. 302 to 309 Helps or Meanes to be led and guided by grace p. 309 to 312 The Preaching of the Word is a special Grace p. 347 Every benefit and blessing is a grace p. 298 351 352 We ought to strengthen radical graces viz. 1. Humility 2. Faith 3. Knowledge p. 454 We may be assured from a little measure of Grace that we are truly in the state of grace p. 491 c. How to know whether the little grace we have be true grace p. 493 c. H. Health HEalth is a gift yea a great blessing of God p. 202 All other blessings are uncomfortable without health ibid. Holy Holy men are but men subject to mistake p. 374 Holinesse and Happinesse differ but in degrees p. 490 Those that look to be happy must first be holy p. 491 Hope A double effieacy in Hope p 120 123 We may stedfastly hope for performance of Divine truths p. 123 We should hope well of others p. 323 344 345 346 See Conceit Opinion Hypocrite Wherein a true Saint differs from an Hypocrite p. 8 c. A Christian no hypocrite p. 8 317 Prophane Professours are grosse Hypocrites p. 7 I. Jealousie Men are wondrous prone to Jealousie and suspition p. 356 506 Whence Jealousie or suspition ariseth p. p. 357 507 Jealousie what ibid. Mâ—…schief from Jealousie ibid. We should labour to avoid Jealousie why p 508 Inconstancy Publick persons should labour to avoid the just imputation of Inconstancy pag. 359 Grounds or causes of Inconstancy p. 360 361 362 We must not take that for Inconstancy which is not p 361 Remedies against Inconstancy p 3â—…3 Carnal men Inconstant p. 370 Indulgences Popish Indulgences what p. 107 Popish Indulgences confuted ibid. See Satisfactions Infallibility How the Prophets and Apostles were infallible and how no. p. 374 See Errour Mistake Ingratitude Ingratitude a horribe sin p. 204 A Carnal man Ingrateful why p. 19 Joy Rejoyce Christians have their joy or a Christians estate is a joyful and a rejoycing estate p. 217 528 c. A Christians joy is spiritual he rejoyces in spiritual things and what these are p. 217 218 Wicked men dare not reveal their joy but seek to hide the ground of it p. 218 A Christian is not ashamed of his joy why ibid. A faithful Minister is the joy of the people why pag. 333 528 530 531 32 533 The peoples proficiency in grace is the Mininisters joy p. 336 Salvation termed joy why p. 528 The end of the Ministery is to be helpers of the peoples joy p. 528 530 531 532 533 How Ministers are helpers of the peoples joy p. 531 c. Objections answered p. 533 c. Joy is that frame and state of soul that Christians are in or should labour to be in why p. 528 c. Reasons or Motives why Christians should be joyfull p. 529 c. Ministers onely helpers not authours of joy p. 535 c. Gods Spirit alone speaks joy and comfort to the soul why p. 536 Faith breeds joy how p. 538 Signs or Evidences whereby to know whether our joy be good p. 539 540 Journey It 's a commendable thing for Christians to bring one another on their journey p. 355 Our Journey to heaven certain pag. 375 How S. Paul could be deceived in his journey and not in his doctrine p. 373 374 Judgment Gods Word â—…r the holy Scriptures the Judge of all Controversies p. 382 383 Properties of a Judge p. 383 Judgment of Conscience a forerunner of the great and general Judgment p. 222 The measure of a Christians joy is as it will be esteemed at the day of Judgment p. 340 We should of ten think of the day of Judgement p. 341 See Day K. King CHristians are Kings how p. 469 470 Knowledge God is known in his 1. Nature pag. 158 2. Promises 3. Works If our knowledge be not spiritual we fall into 1. Sin 2. Despair 3. Apostasie p. 549 L. Legacy GOds Promises are Legacies p. 435 Difference between a Legacy and a Covenant ibid. Lightnesse Publick persons should avoid the just imputation of Lightnesse p. 359 Grounds of Lightnesse p. 360 361 362 Remedies against Lightnesse p. 363 c. To purpose according to the flesh is a ground of Lightnesse p. 366 Lie All sorts of lies are unlawful p. 247 A lie what p. 372 Equivocation is a lie ibid. See Equivocation Live We may not live as we list if we mean to dye well p. 271 272 M. Mercy MErcy what p. 24 God stiled the Father of Mercies why p. 21 22 23 Why not called the Father of Mercy but of Mercies p. 23 24 Use to be made of Gods Mercifulnesse or in that he it the Father of Mercies p. 25 to 38 Against presuming upon Gods mercy p.