heart melting and bleeding He makes the rough and violent tame and mild Oh then in all our Preaching and soul-Administrations look up higher still cast your eyes upon God! Man doth not live by natural bread but by the Word of Gods mouth So neither by the Spiritual Bread O Lord make our hearts other hearts our affections other affections Thirdly God giveth the increase when he makes the Word preached to take root and setling in mens hearts Our Saviour purposely takes notice of this in his Parable of the Sower that went out to sow and the miscarriage of the most hopefull crop was because it had no rooting Mat. 13. While the Word is in the ear or floating only in the affections it 's like seed on the grounds Surface there will be no good of it till it take inward rooting This is called dwelling in a man Let the Word dwell in your hearts Col. 3.16 Let not our Sermons be as you your selves are pilgrims and strangers God many times threatneth the people of Israel to root them out of the Land as men do Trees and Plants which is an irrecoverable destruction when the root is pulled up there is no hope And one main cause was because the Word of God did not take any deep rooting in them Think it not then enough to hear it no nor to write it or repeat it or conferre of it but let it be rooted in thy vital parts If the ground you till and sow should yeild no more increase then thy heart doth to God thou wouldst give over thy labour as a vain thing And one main reason of this barrenness is those things go not home to your hearts they reach not to the inward parts Fourthly God giveth increase when he makes this rooted Word to grow For as there is in Corn first the blade and then the eare it comes to perfection by degrees So it is here the Word carrieth a man up by degrees towards Heaven he is first a dwarf then a gyant first a babe then a man first carnal then spiritual Oh! it 's much that thy profiting should no more appear But we see God even when he hath planted a Vinyeard hedged it in made the Clouds to drop on it yet it may bring forth wild grapes for grapes Isa 5.4 Oh! how angry is God with our Assemblies that doth not give this increase The Church sadly complained Why Gods angâ—r did smoak against the Sheep of his Pasture because of temporal dâ—solation Psal 74.1 But this is more terrible Now this growth that God giveâ—h it may be either Intensive or Extensive Intensive so God giveth increase when those graces that are already planted in the soul are made more lively and fervent This may be called a particular personal Increase Men are not only to enquire how God giveth increase in the general but how in particular to their souls Art thou made more believing more holy more humble then before The Children of God do not with that fear and trembling consider Whether God gives the Ministry such increase to their particular or no. Oh it 's a sad thing to see the decayes and abatements that are even of godly mens graces When God is the same God the Word is the same Word there is as much cause to grow as ever Consider lest thou live in such sinnes that make God cause the Ministry to be barren to thee Or else it may grow extensively and so God giveth increase when the Word spreads it self further to moe persons or Nations Those that do not mind or regard heavenly things do now lay them deeply to heart and the people that sate in darknesse have now light shining on them Thus our Saviour compared the Gospel to a grain of mustard-seed Mat. 13.13 the least of all seeds which yet in time grow very great and Gods power and goodnesse hath been very remarkable herein making the Word to thrive and prosper in those parts and amongst that people where the earthly or material sword could make no entrance In these respects God giveth the increase The work may be of men but the successe is of God Now the Grounds Why God onely giveth increase may be First Because even in natural blessings and outward mercies successe is attributed to God not to men much more in spirituals Thus the Psalmist attributes to God That the ridges are full of corn that cattel are fruitfull and do not miscarry God he keeps the key of Heaven and gives earthly blessings as he pleaseth Thus the blessing of the Lord that makes rich Prov. 10.22 And the battel is not many times to the strong or the race to swift or wealth to the wise Eccl. 12.9 but all is as God orders it If then these ordinary mercies which are wholy natural are only by God he gives life he gives wealth he gives strength how much more doth this hold in supernaturals Secondly God only can give increase Because he onely hath the supream power and dominion over mens hearts We are teachers to the ear God is a teacher of the heart God is the onely searcher of the heart he knoweth the thoughts and inward affections of men and so God only maketh and fashioneth the hearts of men Let us then look up with more earnest prayer to God that his Spirit would move upon these waters Not only the Law but the Gospel is but the letter meerly and the administration of death if the Spirit of God doth not enliven it Lord if thou hadst been here my brother had not died saith she to Christ So Lord if thou art in the Sermon thy power and thy presence then it had not so often miscarried Object But you may say If God give the increase Why then doth not the Word bear fruit in every place Are any hearts too strong for the Lord Cannot he turn a wildernesse into a Paradise Hath not he the key to open the hearts of men and none can shut them Answ I answer A people by their sinnes may provoke God to depart from his Ordinances The Temple in Jerusalem was dedicated unto God and he made a gracious promise to be there present yet the Jews did so long rebel against him that he wholly left the Temple and would no more answer them by Vrim oâ— Thummim Lay then the blame where it is say not If we had lived in the Apostles dayes had seen their miracles certainly we should have increased in all grace but we have not such preaching as then was we have not such miracles we have not Apostles Oh it was not those great things that wrought grace but God by them and the same God can do it by weak and unlikely means Conclude then If the Word then be not a Word of life a soul-saving Word to thee t is for some sinne or other upon thee Thou hast grieved the Spirit of God God is angry with thee and therefore thou art like the mountains of Gilboa upon
Peter commends believers That they did give heed to the Word of God as a light shining in darke places 2 Pet. 1.19 So then the Scripture or written Word of God is one instrumental Cause of all our Faith and Godlinesse It 's the Rule God hath tied us to we are not to receive Angels from Heaven Galat. 1.8 much lesse men on earth against Scripture A second Instrumental Cause of Grace is The Ministry appointed in the Church of God It would be in vain to reckon up the places that speake of its usefulnesse and necessity What is Paul or Apollo but instruments or Ministers by which ye believe 1 Cor. 3.5 Though they are not principals yet they are instruments Ephes 4.11 God hath given gifts to men Pastours and Teachers for the perfecting of the Saints That they be not carried away with every wind of Doctrine Yea they are called Fathers because they beget men to Christ and they are said to save men and convert men because they are instruments Yea they are called Workers with God 2 Cor. 6.1 What a great expression is this So that you see the Ministry is an instrumental cause Lastly There are the Sacraments when duely administred and received There are many great expressions given to them Bread and wine 1 Cor. 10. is the Communion of the Lords body and blood Baptisme is the putting on of Christ Now the truth is the greatest error that ever was by putting too much in Instruments hath been about the Sacraments In Popery the Scripture was farre enough from being set up too much they disparaged that making it insufficient and imperfect but then for the Sacraments they maintain The very Act of receiving is to work grace and in this Popery many people do still remain not considering that unworthy receivers receive their damnation as well as the worthy Christ and his benefits but when the Devil cannot destroy the power of godlinesse by tempting men to put too much confidence in instrumentals then he brings about Atheism and irreligion by a total rejecting of them opposing them to Christ Therefore Secondly There have been Enthusiasts or Illuminatists who have thought themselves spiritual onely That have either in whole or in part rejected these instrumentals A dangerous delusion it is and hath many times surprized those who have been hopefull in the wayes of godlinesse and had many parts and religious abilities but wanting a sure and sound foundation they living against the knowledge of truth God hath given them up to such delusions neither have they stayed in denying the Ministry and Ordinances but some of them have gone so farre as to neglect the Scripture also calling it the dead letter and saying a godly man is above the Scripture and the Bible Thus subtil is the Devil that when he cannot destroy by open prophanenesse he makes them decline too much on the right hand lifting them up to some pinnacle and then afterwards throwing them down by some dangerous temptation But this is a great sinne so to advance Christ and the Spirit as to oppose his instituted means and Ordinances First Because it 's a presumptuous tempting of God For as in providential things if a man should argue thus Man liveth not by bread but the Word of Gods mouth Cloathes and food are nothing if God do not give the blessing If a man upon this Argument should neglect all secondary helps Would it not be a presumptuous tempting of God You know how angry God was with Ahaz The Prophet promised unexpected deliverance to Israel and profered a signe to confirme this No saith Ahaz I will not tempt God I will aske no signe Isai 7.12 You might think this had been great faith but it was great presumption he tempted God while he said he would not Thou mayest think this is high and raised Godlinesse to have Christ onely and the Spirit onely thy teachers but if thou doest this to exclude his instituted meanes thou doest tempt God Secondly It 's great pride of heart and disobedient unthankefulnesse to God and that against his goodnesse and wisdome It 's Gods great goodnesse that he hath appointed men of the same mould with us to deliver his Embassage The people of Israel when the Law was given could not bear the expressions of Gods Majesty and if God had appeared at any time they thought they should die presently Now God knowing our frailty and weaknesse did appoint men of the same nature and passions with us and for thee to neglect this is to be horribly unthankfull And then the wisdome of God is much magnified by the foolishnesse of preaching as the Apostle cals it in the account of humane wisdome to save them and thereupon he amplifieth Gods wisdome that chuseth vile and contemptible things to confound the mighty and wise things of the world 1 Cor. 1. Take heed then of the neglect of the Ministry and means of grace it doth arise from that carnal pride that cannot condiscend to the seeming low means in Christs way Thirdly And I will name no more other matter belonging to this will come in afterwards It 's the immediate furthering of the kingdom of Satan Oh what a sad thing is it that which the prophane enemies and Antichristian adversaries did formerly endeavour to overthrow to wit the godly Ministry and means of grace that thou shouldst in another way do it For the preaching of the Word and the Ministry thereof how low soever it be with thee yet the Scripture cals it The Kingdom of Heaven often and that is in a great measure the Kingdome we pray might come And therefore tremble and again tremble left the Devil begin to undo thy soul by withdrawing thee from the Ministry of Christ Alas thou thinkest to set against that and overthrow that But poor man thou settest against thy soul and overthrowest thy owne soul Doe not then entertain any opinion or practice which opens a way to set Satan up in his Throne Vse of Admonition To you who have knowledge and parts and a repute of Religion take heed of Satans temptation in this kinde It 's a pleasing delusion he hath seduced many this way Lay therefore up a good foundation Shake off such suggestions as Paul did the Viper upon his hand walk humbly take heed of pride self-conceit affecting to be some extraordinary person Oh be not ignorant of Satans devices and subtilties in this kind Remember if thou art godly how usefull profitable and comfortable a godly Ministry hath been unto thee Vse 2. To rebuke with all severity those atheistical prophane men that neither regard Christ the principal nor the Ministers as Instruments They are neither for Paul nor Apollo nor for Christ but they are for their lusts their pleasures their mammon as for matters of Religion either Christs teaching or the Ministers teaching they make no matter of Verse 5. Who then is Paul and who is Apollo THese words are an argument to prove why they should not set
Divisions are ye not carnal 25 Envy its several acceptations ibid. Observ That envying wheresoever it is is a fruit of the Flesh and such a sinne that a godly man should especially watch against ibid. Envy It s Original Degrees Object Subject Aggravations Remedies 26 The difference between Envy and Zeal 32 For whereas there is among you strife 33 Observ That strifes and quarrelling contentions amongst Christians argue them to be so farre carnal ibid. Sinfull strife Its Cause Effects Aggravations 34 Whereas there is divisions among you p. 37 Observ That divisions and factions do quickly creep into the best and purest Churches 38 Divisions divided their Nature Causes 39 Are ye not carnal and walk as men 42 As man its several significations ibid. Observ That all those who are named Christians and would be accounted so should walk and live as those that are more than meer men ibid. What the phrase to live as men implieth 43 Verse 4. For whereas one saith I am of Paul and another I am of Apollo are ye not carnal 45 Observ That although it 's the duty of People to have a great and high esteem of the Ministers of the Gospel yet they are not sinfully and inordinately to admire or rest meerly upon any mens persons 46 Wherein the respect due to the Ministers of the Gospel doth consist ibid And when it may degenerate into sinfull admiration 48 For while one saith I am of Paul and another I am of Apollo are ye not carnal 49 Observ That it is not lawfull for Christians to call themselves by the Name of any men though never so Eminent so as to build on them 50 Of the Names that Christians have been called by in several Ages ibid. Observ That when the Devil cannot hurt the Church by a prophane and sinfull Ministry then he labours to destroy it by abusing the names and esteem of those who are truly holy and eminent 54 What are the common wayes of Satans doing hurt to the Church by the Ministers and Officers thereof ibid. And even by eminent godly men 56 1 COR. 1.12 And I of Christ 58 Observ That although Christ only is to be relied upon as the Head of his Church yet it is not his will that under this pretence we should despise or contemn his Ministry and the means of grace he hath appointed 59. Of sinfull setting up of Christ ibid. Of the causes of grace Efficient and Instrumental ibid. Verse 5. Who then is Paul and who is Apollo 62 Observ That faithfull Ministers seek not to win or gain a people to themselves but to Christ 63 A two-fold end of preaching the Word ibid. The Characters of that Ministry that seeks not the peoples applause but to bring them to Christ 64 Who then is Paul and who is Apollo but Ministers by whom ye believed 66 Observ That the Ministry in Gods Church is the Means and instrumental Cause he hath appointed to work Faith and all other Graces in the Hearers 67 How the Ministry is not an instrumental cause of grace and how it is ibid The properties of the Ministry as such a cause 69 Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave to every man 70 Observ That Faith is the great and eminent grace which God by the Ministry works in some Hearers ibid The Nature of Faith It s three Acts Knowledge Assent and a resting on Christ 71 The Effects of faith ad intra 72 Ad extra 73 Even as the Lord gave to every man 74 Observ That God hath given several Gifts and Abilities to the Ministers of the Church and thereby makes use of them all for his glorious ends ibid. Why all Ministers have not the same gifts 76 Rules or Helps to profit by the Ministry 77 Verse 6. I have planted Apollo watered but God gave the increase 78 Observ That it's Gods unspeakable goodness sometimes to send his Word and plant his Gospel among a people that never heard or knew any thing of it before 79 Apollo watered 82 Observ That it is not enough for a people once to receive the true Faith and principles of Religion but they need a further watering and quickning them up to grow ibid. Wherein this spiritual watering consists 83 And why there is such need of quickning means 84 But God gave the encrease 85 Observ That it's God only who can and will give encrease and spiritual successe to the Ministerial labours in the Church 86 How God works 90 Wherein God giveth the increase ibid. And why he only can 92 Verse 7. So then neither is he that planteth any thing neither he that watereth but God that giveth the increase 93 Observ That the best and most able Ministry is nothing without Gods power giving the increase 94 What the Apostle doth not mean and what he doth mean in saying The Ministry is nothing ibid. Directions how to hear the Word 96 Verse 8. Now he that planteth and he that watereth are one 97 Observ That although there is diversity and variety in the gifts of the Ministers yet they all ought to agree in one ibid. They should agree in Doctrine in their End and Scope and in Affection 98 The sad effects of dis-union in the Ministers 99 What people should do when Ministers and Professours are divided ibid. And every man shall receive his own reward according to his own labour 101 Of Reward and Merit 101 105 106 Observ That according to a mans labour and working for God he is sure to have a proportionable reward 102 All have work to do ibid. A two-fold doing of good works ibid. The requisites to such a work as God will accept 103 A lawfull self-seeking 105 Verse 9. For we are labourers together with God 109 Observ That the Ministers of the Gospel are workers with God for the conversion of mens souls So 2 Cor. 6.1 110 Why God will have co-workers ibid. Ye are Gods husbandry ye are Gods building 113 Observ That the people of God are his husbandry and building ibid. What our being Gods husbandry and building joyntly implies ibid. And then what they severally imply 114 Ye are Gods building 117 Doct. That particular Churches are or should be Gods house Gods building ibid Of Gods house or Church ibid. What Gods building and our being his house implieth 118 Verse 10. According to the grace of God which is given unto me c. 121 Observ That it 's the property of godly men in all the good they have or do to attribute all to Gods grace ibid. The Properties of praising Gods grace ibid. Why the godly are so sensible of Gods grace 123 How profitable that duty is ibid. What opinlons are coolers of this duty of giving thanks to free grace 124 As a wise master-builder I have laid the foundation ibid Observ It 's a special part of the wisdom and heavenly art of the Ministers of the Gospel to lay a good and sure
Church Vse 2. Of Exhortation to you the people Hath the Ministry been usefull to bring you effectually to Christ himself This is that Paul desired You may hear much you may pray much you may be much affected with the matter preached and yet all this while not close with Christ to receive him as a Saviour and to obey him as a Lord. A woman may have many Letters and Tokens of love from him whom she loveth and be much affected to him yet not married to him nor enjoy him as her Husband And so thou maist have some affections and good desires but thou art not yet united to Christ The work of the Ministry is not done till we can leave you in the arms of Christ Till we have prepared the way for Christ to lodg in your fouls Who then is Paul and who is Apollo but Ministers by whom ye believed The former part of this Text hath been considered Paul's modesty and sincerity in gaining people to Christ and not to himself Now let 's consider in what order or rank of Causes the Apostle puts the Officers of the Church and that is in the Instrumental Causes Wherein you may Observe the Effect viz. Faith 2. The Manner of working it it is by Ministery They are not principal Agents They are Ministers by whom you believed The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons And this is sometimes used for a special Office in the Church for those who had the care of the poor Thus the Elder and the Deacon are sometimes used for the setled Officers in the Church but in this place and many others the word is used largely for any Ministry or service And so the Apostles and Elders and Pastours may be called Deacons in this large sense viz. Such who by their labours and pains serve the Church and its good Observe that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as almost all the rest of the Greek words that denote the duty and quality of Church-Officers signifie no dignity or honour but care diligence and all solicitude Thus the most glorious creatures have Names signifying their Ministry and service The Hebrew word for the Sun comes from a root that signifieth to serve as also for an Angel to be sent by way of ministration So the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius makes to signify to make haste to runne to the markes end also as a man by this much striving stirreth up dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dust like that of Virgil Pulverulenta fugâ Rutuli dant signa per agros So that the word in its native signification denoteth that earnest labour and striving which men that runne to some mark usually make by stirring up so much dust that doth even obnubilate the aire and from this it doth metaphorically signify that labour pains yea agony and striving which the Ministers of God ought to have in their work As Paul expressed it I have fought a good fight I have finished my course 2 Tim. 4.7 Thus the word is opened and it doth as we told you denote the quality and condition of the Officers of the Church in respect of their Auditours They are Ministers Instruments by which God works Faith in the Hearers Doct. That the Ministery in Gods Church is the Meanes and Instrumental Cause he hath appointed to work Faith and all other Graces in the Hearers This Point hath its good use for this will teach you what you should expect pray and hope for by the Ministry How doth it beget and increase Faith in thee How doth it wash thee and make thee clean But let us be more particular And 1. We shall shew you how it 's not an Instrumental Cause And 2 How it is Only take Rom. 10.14 for an eminent place to confirm this Truth where observe the excellent Gradation Paul makes None can call upon God or pray without Faith and none can believe unless they hear and none can hear unless they have a Preacher and none can be a preacher unless he be sent See what a dependence here is and how strong a place it is to prove the necessity of the Ministry This premised we go to the method proposed First When we say it 's the instituted meanes or Instrumental Cause it 's not to be understood as if the Ministry or Peaching of the Word by any inward natural power of it self can work grace in the hearts of the Hearers no Experience witnesseth that after ten thousand Sermons men remain as ignorant and as bruitish as before The words reach only to the ear but they make no forcible impression upon the soul So then the Ministry doth not beget grace as the fire burneth or the hatchet cutteth which are Instruments that work by their own inward dispotion and power to pruduce their effects This is good to observe that so still our hearts and prayers may be up to God who works in and by the Ministry Secondly Because it 's not a natural Cause therefore it doth not also work necessarily these Divine Effects in every subject but where and when God is pleased to apply it The Sunne shineth every where upon one thing as well as another The fire burneth alwaies every where in one place as well as another But the Ministry doth not so that is successfull in one place and not in another That works upon one Congregation and not upon another And herein Gods wisdom makes a wonderfull difference The most unlikely the most indisposed many times find the Ministry inlivening and quickning of them when others are blinded and hardned So that though we should have the Ministry of Angels and of the most eminent men that ever lived still we must take heed that by our unthanfulness negligence prophaneness we do not provoke God to withdraw his power and presence in the Ministry For if it be so as it is to be feared it is so to too many people then the Ministry is but a shadow or if a body a body without a soul It 's but a dead letter Yea not only the Law but the Gospel and all preaching is but the ministration of death and condemnation when without Gods Spirit and power As Elias servant though he had his Masters staff yet that could do no good to raise the dead Child till Eliah came himself Oh then say Lord be thou in their Sermons in their Ministry In the next place let us shew how it 's a Cause or Instituted Meanes And that is thus First God hath appointed the constant and diligent use of this in the Church and the peoples constant and diligent attending on it 2 Tim. 4.2 Preach the word in season and out of season That signifieth the diligent dispensing of the Word And then the people they are commanded to be swift to hear James 1.19 And As new born babes desire the sincere milk of the Word 1 Pet. 2 2. So that God hath indispensably commanded all people of what degrees
or rankes soever To hear and depend upon the Ministry To wait at the gates of wisdome To obey and submit themselves to such guides Heb. 13. Let no man think himself too great or too wise and learned or too holy and godly These are soul-destructive waies For as it is a wo to us if we preach not the Gospel so it must be a wo to you if you hear it not For the same command that commands the diligent dispensing of this Word of life doth also command to the constant receiving of it Thus you see God hath commanded it It is not indifferent whether you will hear or no He hath not given any exemption to any Secondly As God hath thus commanded so he hath also graciously promised to go along with it So that the Word works by reason of the Promise God speaks a word of command to the Ministry Let it pull down sinne Let it build up grace And then it prevaileth against all opposition Thus when Christ gave his Apostles Commission to make Disciples and to preach to all men he encourageth them with this That he would be with them to the end of the world Mat. 28.20 Thus in this Chapter Paul plants and Apollo watereth but God giveth the increase So then God hath commanded this way those meanes and hath promised to be powerfull in them And therefore it 's God that sanctifieth God that begetteth us God that saveth by the Word As you see the Husbandman he prepareth the ground he throweth in seed but he cannot make it grow In the Apostles time and the first age of the Church how wonderfull and admirable was the Word in propagating Faith In converting men from their sinne and lusts And all because God was mightily with them Thirdly The Ministry is a meanes to beget Faith and Conversion as it is accompanied with Arguments to convince the understanding and Consciences of men as also with Arguments of terrour or joy to move the affections For this you must know that although the Ministry works not by any inward power as natural Causes yet it is very sutable to work upon men by propounding Arguments and Motives And these being powerfully set home by God make a wonderfull alteration by conjunction of the judgment So we may read of Paul that he did by severall Arguments prove and demonstrate that Jesus was the Cstrist So that they could not gainsay him Whereupon they did either believe or prove obstinate opposers If you aske then How comes the Ministry to be thus Instrumental The Answer is By a potent and strong conviction of the Conscience declaring Grounds out of the Scripture So that the Ministry is called the Candlestick which holds out the light The Word indeed is a two-edged Sword dividing into the inwards But there must be an hand to weild and govern it The word is an hammer but there must be an arm to strike it home And certainly it 's a wonder of wonders that people should be led in such captivity and slavery to their lusts that though they sit and hear and are convinced yet they believe not How often have we demonstrated out of the Word that thy lusts and dissoluteness are sinnes And how often at the same time doth thy conscience joyne with the Word that thou art convinced It 's thy case and thou art the man yet thou art obstinate and dost not reforme Doth not the Word bind thee up take away all thy cavils stop thy mouth thou hast nothing to say yet thou wilt be wicked because thou wilt be and so the Word is instrumental to beget grace because it worketh upon the affections by the Ministery There are Arguments of fear and terrour on one side there are Arguments of love glory and immortality on the other Now if humane Oâ—tours have been able to perswade their Auditours and Rhetorique hath made such changes in mens minds insomuch that some Heathens made Hercules so famous for strength the god of eloquence as if that were his his great might what shall we say of the Arguments and power of Gods Word which is above the hearts and consciences of men so that the Word workes faith and conversion by convincing the judgement and enflameing the affections As it is meanes or instrumental in this manner so there are these four Properties of this instrumental cause First The Ministery is the only ordinary way that God hath appointed either for the beginnings or encrease of grace For the beginnings Thus Faith is said to come by hearing Rom. 10.17 And God hath begotten us by his Word Jam. 1.18 And for the encrease Eph. 4. You may there see it is for the compleating of us in a full stature in Christ Thus as the ordinary way for a mans life is by outward food and sustenance so the ordinary meanes of all spiritual life is by the Ministery of the Word Indeed some propound particular cases as of Infants whâ— cannot hear or of deaf men or of some persons by unexpected calamities cast where no Ministery is to be had but we do not now speak of extraordinary wayes we know God did feed the Israelites with Manna from heaven when they could have no ordinary food but in Gods ordinary way unless thou expect a miracle the Ministery is the instrumental publique meanes Indeed the godly example of others and afflictions these may much prepare the heart but the Ministery that is the proper instrumental cause Secondly Because it 's the ordinary meanes therefore it 's the necessary meanes to which all are tied We cannot be without it if a man enjoy it not his soul becomes like a barren wilderness yea like a noisome dunghill Hence the Ministers are compared to those servants that distribute convenient bread to others As a house or family cannot be without bread so neither can the Church without the preaching of the Word The Ministery is frequently compared to rain the same word in its root for to rain and to teach and the preaching of it to the plentifull seasonable showers that came upon the parched ground so that as â— Land or Kingdome cannot subsist without the rain from heaven so neither people without these meanes Isa 5. When God commanded the clouds to rain no more upon his vineyard his meaning was he would take away the Pastor and the Teacher from them and then woe be to that land Thirdly This instituted means is very unlikely for such glorious effects to a carnalâ—â—ie Hereupon it 's very despicable and contemptible to humane reason The Apostle calls it the foolishness of preaching 1 Cor. 1.21 not that it is so indeed for â—t ' the wisdome of God to salvation but the Apostle calls it so according to the principles of humane wisdome For whether you do regard the matter or manner of preaching it 's both very unlikely ever to produce such effects The matter is high paradoxal incredible to flesh and blood The manner of delivering is plain without the
doth divide the whole Ministerial employment in two parts planting and watering so it attributeth the cheifest and noblest of all to God without whom the other abilities are in vain The fat in the offerings was to be given to God and God gives the fat to us in spiritual services the soul and life of all is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is one word in the Greek but our English Translatours and so the Latin read it giving the encrease The Metaphor is easie As the Gardiner sets his herbs waters them but he cannot make them grow he cannot make the least flower that is though he hath never so much skill Thus it is here though they be Ministers of Seraphical affections and Cherubinical knowledge yet they cannot make the Word to prosper and to encrease in the hearer it 's God doth that Isa 55.10 Isa 61.11 There you have such similitudes so that this latter part is an admirable direction to look above the abilities above the parts and gifts of men We think Oh if we have such a Ministery all would be well whereas Apollo and Paul cannot give encrease Observe That it's God only who can and will give encrease and spiritual success to the Ministerial labours in the Church God that at first said to the earth which had no more natural power of it self then a stick or peice of wood Increase and bring forth fruit doth also speak to such exhortations instructions to convince and convert when there is no inward strength in them and therefore howsoever the preaching of the Word be compared often to rain that falls on the ground and makes the grass to grow yet there is this difference The rain workes by a natural power as a natural cause but the Word of God only as an instituted and appointed cause by him Did it work naturally all that hear would be converted every Sermon would work like those of the Apostles that brought home so many To open this Consider First That though God only gives the encrease yet it is only in and through the Ministery We must not make such cavils What use is there of Preaching What need of the Ministery Men will be as prophane and as ungodly as ever till God change the heart for you may as well urge What needs the Husbandman plow or sow or prepare the ground it 's God only that blesseth it No God hath instituted means to which he hath bound us and those that will not hear Paul planting or Apollo watering may justly expect God will give no encrease Therefore the Apostle foresaw that great evil of forsaking the Assemblyes the Ordinances and bids them take heed as the forerunner of Apostacy Heb. 10.25 26. If you take a tree from the River side where it grew and brought forth fruit and plant it in a wilderness it will quickly wither Secondly As God giveth the encrease only so the time when and the persons on whom is wholly at his good pleasure The Lord makes the Word prosperous at one time and not another sometimes it cometh like fire into the bosome it burneth thee all over at another time thou findest no operation To some people it 's like the leaves of the tree in the Revelation it 's the healing of the Nation it 's the healing of people it makes the ignorant to know the prophane to become holy it mollifieth the hard heart it turneth a wilderness into a garden But to another people it 's like salt that hath lost its savour or that maketh a place more barren it maketh no relish no tast no alteration You would wonder a people should sit so long under the beames of the Sunne and be no more coloured by it preaching and no preaching is all one to him this is the Lords doing it should be not only marvellous in our eyes but dreadfull to our ears To some it is given to know and understand but to others not Mat. 13.11 Now let us consider why God only giveth the encrease and then the ends that God hath in this First God only can give the encrease because he only hath a soveraignty and power over the heart Others may speak to the ear propound Arguments to perswade but to change the heart to perswade the heart indeed that God only can who made the heart Thus Noah prayeth or prophesieth God perswade Shem to dwell in the tents of Japhet God perswade him or God will perswade him we translate it enlarge as if he should say all the men of the world all Arguments cannot till God overpower his heart Gen. 9.27 So Ezek. 36.36 I will take away the heart of stone and give an heart of flesh No Potentate no Emperour can say I will give a man another heart He may force the body but not change the heart Hence it is that the Scripture atttributes all the work of grace to Believe to Repent only to God Oh then lift up your hearts on high in every Sermon Look up to those Hils to Heaven from whence comes Conversion When the Apostles wrought Miracles they looked up to God and the people they glorified God They were convinced none could do such things but God And so we Ministers are to look up to God and you people that God may be glorified Secondly God only can give the Increase because the Increase is of spiritual and supernatural consideration It 's altogether Heavenly Now there is no proportion between humane abilities and heavenly graces There is no disposition Inter ordinem naturae ordinem gratiae The order of nature and the oder of grace All that the most able Ministers can do is within the compass of nature but the fruits being Heavenly must come otherwise As in man though a Child hath his body from the Father yet the soul comes immediately from God because it 's of an immaterial and immortal substance Thus also Faith and Repentance being immaterial Graces though the Minister may prepare and dispose the Subject yet the working of them is only from God It 's true indeed that the Parts and Abilities of one Minister may be objectively better for Conversion and more likely for profiting then another They may propound stronger Arguments to convince the Conscience They may set those Arguments home with greater life and vigour as Apollo was said to be potent in the Scripture Thus one Minister may exceed another in Glory as one Starre doth another Yet God only is the efficient Cause of every good and perfect Gift Thirdly Therefore God only giveth the increase because of the deep pollution that is in every man who is not only blind and deaf but dead Now to what purpose is an eloquent Pathetical Oration to a dead man David that did with so much affection weep over dead Absalom yet could not bring him to life So that the Preachers of the Word differ from all the humane Oratours Greek and Latin They might by their eloquence
an House of Prayer Ye are to be a praying people but thou art a cursing and blaspheming wretch In his House every vessel was holy but thou art a loathsome vessel of all impiety and filthinesse Fifthly Here is this further in this building It 's not an ordinary building but a sacred and an holy one Therefore as you heard they are called The Temple of the living God Now then what an astonishing consideration is this Those that are of this House must be separated unto God from all prophane and common things even as the Temple might not be polluted by any common action And hence is that phrase They are sanctified that is they are made holy by a peculiar dedication unto God Therefore in that 2 Cor. 6.16 17. when the Apostle had said they were the Temple of the living God he addeth this Exhortation Therefore come out from among them and touch no unclean thing Oh then if you would be thought the House and Temple of the Lord consider what Communion hath light with darkness What agreement is there between Christ and Belial Be not then forgetfull of this when thou art tempted unto any grosse impiety Sixthly It being an house all within are servants and so they are to do their Masters worke to live to him Whatsoever you do do all to the glory of God 1 Cor. 10 31. All those servants in the Parable called for by the Master and bid to merchandize till he came Luke 19 12. And those who have been eminent in Gods work they have this title in a peculiar manner Thus Moses the servant of God and Paul the servant of Christ Now alas who thinketh of these things Every man lives to himself to his own ease gain and advantage We walk not as servants who though they have gained never so much yet say this is none of ours we may not do with it what we please Servus non est persona sedres saith the Civil Law Thus this health this wealth these parts this time is none of mâ—ne I must improve it for my Master Oh what a good consideration would this be for every one to think I am set in this place I am in this relation I have these helpes to serve God with This is my chiefe end Seventhly It supposeth Order and Government The Church of God is an House now that hath domestical Laws There are Oeconomicks as well as Politicks it doth not deserve the name of an house where there is no body to command nor none to obey but all do as they list And must not this be much more in the spiritual house of God Paul did rejoyce to see the Churches Order and her faith Col. 2.5 her Faith for Doctrine her Order for Government Hence the Scripture speaks of those that govern and those that are to obey and God who is not a God of confusion hath not left every man to believe and think and maintain what he lift Hence are those spiritual censures of reproving admonishing and casting out a man Some walk disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.11 it 's an excellent word it signifieth such an exact order as in an army none may break his rank Thus God hath set a spiritual order in his Church some are eyes some hands some to preach some to hear some to rule some to obey and it 's a monster and not a body when every member would be an eye every private man a publick Officer in the Church This would be a Babel and not Gods house Eighthly Vnity love and concord among those that are in the same house Oh let this shame all animosities fractions and quarrellings Are we not of the same house How comely a thing is it to see brethren dwell together in unity Psal 133.1 2. It 's compared to that precious ointment poured on Aaron We reade in one Parable of some wicked servants that were drunken and did beat their fellow servants but how severe will their Master be against such How much respect have Laws given to the material building that none might quarrel or fight in the Church or Church-yard Now it 's a farre greater matter to have those brawlings and contentions in the spiritual house of God The primitive Christians were remarkable for all this when they all had one heart and one mind If it be a body and Christs body then one member must not fight with another Vse Of Direction to our particular Congregations Oh consider what titles and names the Scripture useth to give to such societies To be Gods house Is not this enough to confound us when we have by our lusts made them the sty of swine or as Jerusalem was in her desolation made for Owls and Satyrs to dance in so we chase away the presence of God from our Congregations and the Devil and lusts reigne over us Oh how unworthy are we of such names Know then that of all places Gods judgement will first begin with his own people Then judgement must begin at the house of God Your condemnation will be greater than those who never were dignified with such titles Study Reformation every one in his particular lest Christ take up a rod and whip to cleanse his Temple Certainly all our particular Congregations need much building much reforming this hath made so many sad questions Whether they may be called Churches because so many ignorant and prophane abound every where Let us labour to take away these blemishes woe be to those that give these offences you go on from one lust to another and never think what order God hath left to guide you by What purity zeal mortification ought to be every where To be like an heavenly orb full of glorious stars What doth the prophane man the liar the proud man the beastly drunkard in Gods house A master of a family that loveth God and hath care of his own soul will not let such a person dwell in his own house and do you think God will suffer it So then look not only to your own sins as private persons but as servants in so many houses Pray for godly order comely society Verse 10. According to the grace of God which is given to me c. THe Apostle having used those excellent similitudes of a field and an house in which relation particular Congregations are or should be unto God In this tenth verse he declareth what he had done among them as the house of God persisting in the same similitude So that the words are partly declaratory partly exhortatory Declaratory and in that there is the person set forth by a two-fold property a Master builder and a wise builder 2. Their is his action I have laid the foundation 3. There is the efficient cause of this According to the grace of God given unto me The latter part is Exhortatory but of that afterwards I shall at this time consider the ground and rise of all Pauls strength to lay this foundation viz. The
of private persons though they also are to take heed they put no false or erroneous sense upon the Scripture but he speaks of publick Teachers who by their calling and Offices are to build Now the Object of this Exhortation is To take heed what they build To build after the foundation is laid is the same with watering after planting And it implieth a further continuation and illustration explication and application as also a clearer confirmation of that matter which is already laid down by the Apostles So that observe The Ministers of God are greatly to take heed that they preach no other thing than what is already contained in the Scripture Or It 's a dangerous thing to put that sense and meaning on the word of God which is not the true genuine sense of it They are with much care fear and trembling to consider how they build upon the Scriptures And if Ministers are thus to take heed then likewise all others who reade and search the Scriptures are to take heed of presumptuous boldnesse and irreverent ignorance in the perverting of it The Scriptures are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testament or Will of Christ Now as it 's a dangerous thing even by the Laws of a Land to corrupt forge or falsifie a mans will No lesse capital is it to the soul of a man any wayes to pervert the Doctrine of the Word of God 2 Pet. 3.16 They that are unlearned wrest the Scriptures unto their own destruction See here a man may damn his soul by wresting and tormenting the Scripture as it were upon a rack to a contrary sense then what it intended Oecumenius on the place saith It 's as great a sinne to pervert the writings of the Apostles as it was to cut and mangle or murder their bodies To amplifie this consider There may be a two-fold building or ADDITION to the Word of God either Destructive and Corruptive such as wholly overthroweth the true meaning and sense of the holy Ghost And this is a very dangerous sinne Or else Perfective and Explicative Thus the New Testament was added to the Old as a perfective addition not corruptive though it could not have been added as Scripture but that the Authors thereof had a divine infallibility And now what the Ministers of God in their Ministerial labours do it must be an addition explicative of the foundation though it be not with divine infallibility We see here God thought it not enough to plant a people but he will have in all ages men to water not enough to lay a foundation but he will alwayes have builders who are to build on this For indeed we must not strain the Metaphor too farre Paul did not only lay the foundation but did also build up all the necessary parts of the house also onely by this similitude he would shew That there must be alwayes in the Church publick persons who by their Office are to build up people in faith and godlinesse but they are not left to their own imaginations to their own thoughts They must dresse every Sermon at the glasse of the Word they must preach as they reade in Scripture Secondly The word of God which containeth the foundation that the Apostles have laid may be either considered in respect of the words only or in respect of the sense cloathed with the words Now indeed it 's not the holy Scripture but when both the sense and the words go together if a man take the words only contrary to the sense he abuseth it and so promoteth the Hereticks and the Devils interest not Gods glory For the sense that is the internal for me and life of all the words So that it is not enough to alledge the words of the Scripture It 's not enough to be able to say The Scripture saith such words but the true sense and meaning that is the soul the words are the body only yet the words must be diligently attended unto as that by which we come to find out the sense The Devil brought Scripture but he perverted it applying it to an ill sense and so all Heretiques have alledged words but not the true sense breathing in them In the next place Let us consider Why we ought so to take heed and that is to be manifest in many respects First From God himself his glory and honour is greatly concerned herein For when we come in his Name and pretend his Word and indeed it is our own What is this but an high offence to God God doth severely threaten those Prophets that broached their own thoughts and preached the lies of their own imaginations yet said Thus saith the Lord. It 's no dallying matter it 's a matter wherein much prayer much humility and many graces are to be exercised lest we should highly dishonour God Oh if this were written in mens hearts they would be more tender and fearfull in delivering their opinions in saying This is the sense or that is the sense For when thou sayest This is the meaning of the holy Ghost This is the truth of God it behoveth thee again and again to consider lest thou put thy lie thy falshood thy sinfull imagination on God Secondly On Gods part we are to take heed Because he hath so severely threatned all those that adde or detract to his Word Any that shall alter these foundations or change these bounds If it be so hainous a matter among men to remove a land-mark and to confound such bounds how much more here That command not to adde or take away is set home with a terrible threatning Revel 22.18 If any shall adde God shall adde unto him the plagues that are in this book Oh see then what thou deliverest out of Scripture as Gods word for the judgments of God are threatned to such as offend herein And Prov. 30.6 Adde not unto his words lest he reprove thee Thou challengest any adversary to confute thee see here God will confute thee he will reprove thee and thou be found a liar Thou thinkest happily such and such an adversary will reprove thee take heed God doth not become thy enemy for such an opinion Oh then while we are preaching and delivering our heavenly message to you we are under a dreadfull account we are to pray and fear and consider lest God find us liars and reprove us at last Secondly On the peoples part Therefore we ought greatly to take heed For 1. The word of God in the true sense of it is the onely food and nourishment of the soul That onely doth nourish and cause to grow So that all those who build up any thing but Scripture-truths they give poison to a people to live upon How great a crime is it to poison any fountain where all people fetch their water And thus all they do and if it be not poison yet it 's but chaff What is chaff to the wheat said the Prophet Jer. 23.28 All
Manners are a pollution of this spiritual Temple So that in the words you have a strong Argument against all Church pollutions whether doctrinal or practical from a similitude or comparison the Apostle useth Those that are the Temple of God must be dedicated to him and not polluted with any unclean thing but the Church of Corinth is the Temple of God And that this Argument might pierce the more he puts the sting of a sharp Interrogation upon his words Know ye not that ye are the Temple of God Know ye not as if he would have said This is a confessed Principle a truth acknowledged by all none can or ought to be ignorant of it Now for the explication of the word Temple and the Reason to prove they were the Temple as followeth in the words I referre it till we come at it For truly this Text is a Mine of gold every word hath precious matter in it Only consider at this time the interrogative Introduction Know ye not One great cause why they admitted such prophanensse and corruption in the Church was the ignorance of or the not attending to those Priviledges and Relations they were called unto If they had duely considered they were Gods Temple they would not have suffered strange Doctrines or strange manners to come in amongst them as no strange uncircumcised might enter into the Temple Observe That the consideration of those Priviledges and Relations which all the People that professe God are put into would be a great Argument against all kind of Pollutions In the 1 Cor. 6.19 the Apostle argueth against all libidinous and unclean waies because their bodies were the Temple of the Holy Ghost now here the Apostle doth not so much speak of every man as their Assembly united together as they were a spiritual Society joyned together As is more largely to be shewed The Apostle argueth chiefly though not excluding sinnes of practice against corruptions in Doctrine and the Ordinances instituted in the Church by which we may see the Scripture puts corruptions in Doctrine through errours and in our lives through ungodlinesse in the same guilt both are unclean and so may not be admitted into the Temple even as the Apostle in the first Chapter verse 5 6. and Gal. 59 useth a Proverbial speech A little leaven leaveneth the whole lump against corruptions in life and in Doctrine but of this more afterwards That which at this time I insist on is To shew what a goade and spurre to all purity and holinesse in Doctrine and Manners the consideration of Church-Priviledges Church-Titles and Relations aâ—e Thus Rom. 6.3 Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Ignorance of the extent of their baptism what it did signifie and oblige to made them live in sinne I know nothing more to be complained of then that people generally rest in this They are the Church of God They are Christians They are baptized but they do not understand what these things mean nor what they oblige them unto It would make us all tremble to consider the vast disproportion between our Names our Relations and our lives This hath occasioned many to runne into an extremity to say We have no true Churches no true members of a Church amongst us because the ignorance corruption and prophaneness is so great amongst us though therein they go beyond bounds For this Church of Corinth was not unchurched by the disorders and corruptions amongst it To enforce this Doctrine upon us consider some of the chief and notable Titles or Relations the people of God have and see if rightly considered they would not work like fire to consume all our drosse As First The very word Ecclesia Church This is given to all the spiritual Societies and Assemblies that we read of in the Scripture converted to the true Faith Thus the Church of Corinth the Churches in Asia Now how great a matter is this very word Church For a people to be a Church the word signifieth as much as a company of people called out of the ignorance idolatry and prophanenesse of the world to worship and serve God in his way and to obey his Laws So that when men come to be of this body they are to renounce all their former prophanenesse and wickednesse and live a life conformable to the Word which is the Churches Charter and by which it walketh Thus all our Congregations should be men called out of the ignorance and prophanenesse of the world to live according to Gods Rule But where are the persons or the Societies that do this Are not many of our Assemblies in the world and of the world still in respect of conversation There will be scandals and offences in the Churches of God too often but woe be to such who by their prophanenesse idolatry and wickednesse give so many scandals as to make us accounted a Babylon a Sodome or as the world Indeed they who do thus charge us go beyond their line for we have a true Church and a true Ministry and true Ordinances only the lives of men are generally so corrupt and wicked so ignorant and beastly that they are spots in our Assemblies and a grievous reproach to that holy Profession which we have taken upon us So then if we would have our Congregations and persons freed from all these defilements remember what the word Church is a company called out of the world And as for ignorant and prophane men the orders of Christ are to endeavour their reformation but if they continue obstinate then they are to be cast out As the Clouds that are exhaled from the earth which though terrestrial in nature yet follow the motions of the Heavens so though in our original we be of the world and are dust and ashes yet by this heavenly call we are wholly to live a heavenly conversation Is it for Starres to be like the dung of the earth Is it for a Church to be a prophane ignorant and worldly people Oh this very title should raise up your hearts Are we not a Church persons called out of wickednesse Why then are we such Apostates as to degenerate from our Titles and Names If Christ complained of those that had made the material Temple a den of thieves Mat. 21.13 will he not also of such who shall make his Church a stew a dunghill a place of wickednesse and ungodlinesse I beseech you know these things and consider them better If you would have the Name of a Church have the nature Life and operations of a Church Secondly The consideration that we are the people of God in a more peculiar manner then all the Nations of the world that do not know God This also should affect us This is that Covenant of Grace God enters into I will be their God and they shall be my people Jer. 7.23 2 Cor. 6.16 Yea a peculiar people Gods Jewels Gods Treasure Deut. 26.18 Psal 135.4
for the most part is spiritual and supernatural and partly because as the Prophets and Pen-men spake or wrote as they were moved by the holy Ghost even to every syllable and word so the same Spirit of God is required though not in such a measure to the understanding of it Hence the Spirit of God is promised To lead us into all truth John 16.13 Alas the greatest men of parts and learning have many times been the greatest Heretiques and most ignorant of the Scripture because destitute of the Spirit Yet on the other side you must not runne into another extremity as if the Spirit alone without those helps God hath required would lead us into truth for that were to tempt God and to expect a miracle For give a Bible in Hebrew or Greek to a man though enjoying Gods Spirit yet he is not able to understand this or that Text without the interpretation of the language I have been more large on this because it 's necessary to shew with how much prayer and earnest application to the throne of grace the Ministers of God should addresse themselves to their work without the Spirit of God guiding and leading of them they are the ship that wants a winde yea though they have many excellent gifts and much humane learning They are but as a swift horse without a rider while they want Gods Spirit and the faster they runne the more they are out of the way So then put the Spirit of God and other helpes appointed by him together and then you will never split at any Rock Secondly As the gifts of the Ministry are thus efficiently from God So directively also they are from his Spirit The guidance and ordering of the whole Ministry is from the Spirit of God When Paul was resolved to go to some place to preach the Gospel he was sometimes forbidden by the Spirit and directed to go to others Acts 16.6 9. Thus in the word of God preached by the Apostles the Spirit of God did demonstrate it self because the Jews are said to resist it Acts 7.51 therefore though it was first dispensed to the Jews yet upon their neglect it was transplanted to the Gentiles And thus truly every Congregation every particular person may wonderfully observe the divine guidance of the Ministry that it should come to such a people and not to such that those who are unworthy and trample upon it as swine do the pearl should have it and many a poor hungring and thirsting people can never enjoy have or such a Ministry especially every godly hearer may observe a divine guidance of the Word in the matter preached how near and seasonably it comes to him The unbeliever that came to the Church ordinances saw his heart and thoughts so judged and discovered that he cried out Verily God is among you 1 Cor. 14.25 Thou sittest and wonderest how the Minister should fall on such a point how he should be directed to such a particular that doth so nearly concern thee this makes thee say Verily God is here Thirdly Which is the last and greatest The efficacy and spiritual benefit of the Ordinances and gifts of Officers is wholly from the Spirit of God Hence it is called the holy Spirit not only essentially as the other Persons are or by way of opposition to the unclean spirit the Devil but effectively because by way of title and Office as it were it belongs to him to sanctifie the gifts of the Minister and to make them powerfull in the hearts of the hearers So that although parts and abilities should be in the Officers choice and power yet the successe and benefit is not When Paul hath planted Apollo watered it 's God that giveth the increase 1 Cor. 3. And certainly if the Physician cannot give health the Gardener cannot make any fruit only disposeth and prepareth in these things much lesse can spiritual Officers in the Church cause the Word to open the eyes of the blinde or soften the heart of those that are hardened Thus we have seen how the Spirit of God dwels in the Church by reason of gifts only and to be more affected with this though that of Graces be more excellent consider First That the end of all these gifts thus vouchsafed by the Spirit is only to profit withall as the Apostle argueth 1 Cor. 12.7 They are not for vain oftentation neither are we to seek our selves by them but they are to be improved for edification Now that cannot be called profit which is onely to please the ear to tickle the fancy but what is to convince the conscience and change the heart and lives of men Oh that this were considered both by Minister and all people It 's spiritual profit that is to be looked at Hence the Word is compared to food which is not for the eye but the stomack The more usefull and profitable the gifts of any are either for instruction or reformation the nearer they come to their due end Secondly Consider the plenty of these gifts under the New Testament The Spirit of God inabled to all those gifts and graces in the Old Testament but because they were in a little pittance or measure therefore the Gospel is said to be The time of the manifestation of the Spirit So that it 's a great shame and sinne if both Ministers and people partake not more of the gifts of Gods Spirit than in the Old Testament and that so much grosse ignorance and beastly prophanenesse doth overflow is a great reproach unto the times of the Gospel Thirdly The variety of them is also very admirable The Apostle reckons up the diversity of them So that as it was an argument of Jacob's love to give Joseph a party-coloured coat Thus it is of Gods favour to bestow such diversity of gifts This makes the Church indeed to be in imbroidered garments Fourthly The wisdome of the Spirit is seen in that no one man hath all As all men have not the same face but some difference there is which makes Gods providence admirable in this particular So all have not the same gifts some are for the word of Doctrine some for the word of Exhortation and all this is that there being a mutual excelling of one another there might be no envy or schisme in the body Vse of Instruction What cause we Ministers and you people have to pray for this Spirit of God without which we preach in vain and you hear in vain As Moses said to God Vnlesse thou go along with us we will not go up O Lord if the presence of thy Spirit be not with us we cannot discharge those duties who is sufficient to preach Who is sufficient to hear Oh it should be like a sword in our bowels to think we feel no more of him in our Assemblies Arise O North winde and blow O South saith the Church that the spices may send forth their smell Cantic 4.16 Oh that the Spirit of God would thus arise
farre surpasseth all their morality First then let us shew Wherein the faith of a Christian commanded by the Scripture doth farre surpasse all humane knowledge and science which men by nature do glory in And First Faith doth surpasse all humane sciences in the dignity of the subject The matter about which a Christians faith is exercised doth farre transcend all that about which humane knowledge doth exercise it self For the highest that they could reach unto is only to the knowledge of natural effects produced by natural causes And if any could prove these by the former this they called a demonstration Though some men say No man ever yet gave a demonstration à priori quoad se but quoad nos So then all the excellent wisdom of the world hath been only to consider the nature of sublunary things or to discourse about the nature of the heavenly bodies and their motions and if they did arise to consider of a God the Maker of these it was in a very uncertain doubtfull way Hence the Apostle speaks of them Acts 17.27 that they were as men in the dark feeling after a thing to find it as the Sodomites smote with blindnesse felt for the door This is all our humane wisdome can help us to but now by faith we have the supernatural mysteries of salvation revealed unto us The Scripture tels us Of a God in Christ reconciling man to himself of mans original misery of Christ the Mediator Alas how poor and contemptible are the highest notions even of Plato though called Divine when you come and read Paul There are such admirable and heavenly truths revealed in Gods word that all humane wisdome was no more able to find or apprehend such things then a dwarf could reach to the Heavens If we then consider the dignity and worth of that subject which the Scripture revealeth and faith is exercised about dirt is not more inferiour to precious pearls than humane knowledge to faith Secondly Faith differs from all their humane science in respect of the excellency of the end For the end of all Scripture wisdom is to bring us to eternal life The Scriptures are able to make us wise to salvation 2 Tim. 3.15 The things of Christ are said to be written That believing we might have eternal life John 20 31. There was never any humane knowledge could teach a man to be eternally happy Platoes Divinity and Aristotles Morality though they have the words of happinesse and have large discourses about it yet wanted the thing it self Oh then let us blesse God for Scripture-wisdome for the treasures of knowledge revealed there Learn of David How wonderfully was he affected with Gods word What light and wisdome did he attain unto thereby The Scriptures will teach thee such a blessednesse and such a way to blessednesse that could not enter into thy heart to conceive before the light thereof came into thee Thirdly Faith doth surpasse all humane knowledge in its certainty and infallibility A man that believeth the truths of God revealed in the Scripture hath more certain knowledge then all the more wise and learned men of the world For the object of faith being Gods testimony and his Divine Authority it 's as impossible for faith to be deceived as it is for God to lie Hence it 's called The full assurance of hope Heb. 10.22 And we believe therefore we speake 2 Cor. 4.13 How could the holy Martyrs witnesse those divine truths even to death had they not been possessed with full and sure knowledge of those things they died for whereas if we look into all humane knowledge there is very little certainty insomuch that some have expresly affirmed Nihil scitur yea that that also was not known and what little certainty they have appeareth by the contrary and different opinions in all their main points Fourthly Faith doth more establish settle and quiet the heart of men then all humane wisdome Solomon observeth a vanity and vexation of spirit even in all humane knowledge but now faith doth establish settle and satisfie the soul Heb. 11.1 It is the substance of things hoped for and the evidence of things not seen Those that want faith are said to be double-minded men Jam. 1. inconstant as the waves of the Sea Oh the anxiety and perplexities that meer humane knowledge hath cast men into And so those who have no other bottome than the Authority of Church or the power of men to believe These are reeds shaken up and down with every wind Their faith is upon ambulatory and moveable considerations wheras faith makes a man like Christ The same yesterday and to day and for ever Lastly The Christian faith is above all philosophical knowledge Because of the strong and mighty effects it hath to convert the heart and reform the life Acts 15 9. Purifying their hearts by faith How can ye believe when ye seek glory one of another said our Saviour John 5.44 Yet these humane Gnosticks did only aim at glory though Philosophers call them the Liberal Arts yet they could not set them free from their lusts whereas Christ John 8.32 said If my Word abide in you you shall be free indeed Never did humane knowledge make such wonderfull converts and work so great a reformation as the Christian saith hath done And although we have now too many who say they do believe and yet do such things as many of the Gentiles would be ashamed of yet these men have not faith indeed but the name and title of it for as much as faith though but like a grain of mustard-seed would bid such mountains of lusts be removed into the Sea In the next place The moral or practical wisdome of the world cometh farre short of Scripture-wisdome For First The most knowing men were ignorant of original sinne which yet is the fountain of our calamity The Heathens indeed bewailed the mortality and misery of man but they know not our natural pollution the ground of all Yea we see Paul himself though a Pharisee was not acquainted with that Law of sinne within him till inlightned by the Word Rom. 7. Now if men know not their disease or the cause of it they can never be cured So that whatsoever precepts about living well they delivered yet they built on a sandy foundation they did not dig deep enough Secondly All humane wisdome and prudence knoweth not how to mortifie and forsake sinne upon true grounds because they were ignorant of Gods Spirit Rom. 8.13 If ye through the Spirit do mortifie sinne They did not crucifie the body of sinne nor bewail it because it was sinne but for humane respects as it did hinder the publique or as it was prejudicial to their glory and fame but they overcame one lust by another Thirdly All earthly prudence cometh short of this wisdome because it 's circumscribed within the bounds of this world and this life It looketh out no further whereas the Scripture giveth directions for
unprofitable without any benefit or successe Hence is that phrase To labour in vain And thus the Philosophers also define vanity A frustration of our intended end Now in every thing that a man doth till made wise in an heavenly manner there is nothing but vanity there is no true profit or good successe but in all things he labours with wind and brings forth wind The Prophet Hosea expresseth it well They sow the wind and reap the whirlwind Hos 8.7 If an husbandman in stead of committing seed to the ground should only cause a wind thinking to have a crop thereby would it not be folly but it 's not folly or losse only it 's destruction he reaps the whirlwind that is tempestuous and violent things arise on a sudden Oh this is a sad thing to consider when thou art dying I have lived in vain laboured in vain thought in vain spoke in vain I have no true good abiding by me of all that ever I did Fifthly Vanity is often used for that which is unstable uncertain and fading And thus the thoughts of wise men are vain subject to changes contradictions and at last vanish into nothing So that as our bodies are vain bodies and all the whole Creation is subject to vanity Thus are all the thoughts counsels and purposes of the wisest men subject to uncertainty only the creatures they groan under this vanity but so doth not man Do but observe your own thoughts Are they not as vain as the very dreams of feavourish men Mayest thou not say as the Prophet to the Church How long shall vain thoughts lodge in thee Jerem. 4.14 The Psalmist saith of some That they and their thoughts perish together Goe to the Graves and Tombes of the great men in the world who have been upon the earth like Leviathan in the waters and are not all their purposes and projects laid in the dust as well as their bodies Sixthly They are vain because they worke nothing but vain and absurd things What do vain thoughts produce but vain words vain gestures vain attire and fashions vain discourse in communication vain opinions and a vain worship Out of the heart proceed evil thoughts Mat. 15.19 They are the first sparks that flie out of this forge and from these vain thoughts cometh all the vanity that is in mens words gestures apparel yea and their Religion For in vain do they worship me saith our Saviour Matth. 15.9 And Idolatry is in a particular manner called vanity So that you see these vain thoughts are indeed â—he cause of all the outward vanity in the world Though they be subtil and insensible yet they produce and end in grosse actions As the vapours of the earth they are very subtil and hardly discerned yet turn into grosse and gloomy clouds Lastly They are vain because they are wholly wicked The imaginations of the thoughts of the heart are onely evil continually Gen. 6.5 And thus indeed God knoweth all the thoughts and imaginations of every man is only evil That as from the Spider and the Serpent come forth nothing but venome and poison so from every man floweth nothing but filthinesse and the more wise he is the greater enemy to God So that those thoughts of theirs are the irreconcilable enemy and adversary unto God they lift up themselves on high against him Vse of Instruction 1. That God doth not onely take notice of vain actions but vain thoughts yea these are as the fountain and the cause of all actions Thus Christ reproved the Pharisees for their thoughts and reasonings in their hearts Oh think not then that all wickednesse lieth in actions in external grosse sins No the thoughts of the heart are the womb to breed all thy wicked actions Do dot say they are free and none knoweth them for God knoweth them and will judge thee for them 2. Are all our thoughts vain Learn then Scripture-wisdome get Scripture-thoughts Alas thy own thoughts about God about Religion about salvation are altogether vain Lay them all aside We are not able to think one good thought of our selves What miserable wofull and wretched creatures are we of all those millions of thoughts not one is good Verse 21. Therefore let none glory in men for all things are yours THe Apostle in this Verse makes an heavenly and usefull improvement of his former doctrinal Discourse He was before upon the Didactical and Argumentative part now he is upon the Practical and Exhortatory The consequence is very genuine and natural Seeing all humane wisdome is thus earthly and vain abhorred so by God Therefore let no man glory in men In the words you have 1. A Duty injoyned And 2. The Reason of the Duty Of the Duty at this time which is expressed Negatively and by way of Prohibition Let no man glory in men Where you have 1. The Matter prohibited And 2. The Object of it The Matter prohibited is Not to glory What is implied in this will appear afterwards The word implieth such a glory that we make a boast and brag thereby The Object of the Matter is Not in men The Apostle before treated of a particular only humane wise men and his purpose is only concerning Doctors and Teachers in the Church yet he useth this general that his Argument may be the stronger Let no man glory in any Teacher or Doctor in the Church yea not in any man though never so great and so powerfull If you object that Paul saith 2 Cor. 1.14 That he was the Corinthians rejoycing or boasting for so the original word is and they were his yea that Paul often mentioneth his boasting of a people The Answer is That their boasting was principally and originally in God onely they rejoyced in men as instruments by which God did accomplish many comforts for them It was not men but God in men that was the motive of this boasting The Reason followeth of which afterwards Observe That it 's a great sinne to glory in men This sinne is not often preached upon yet no question Political and Civil Idolatry making men as gods to us hath done a great deal of hurt as well as Religious Idolatrie We may have in Heaven others beside God as the Papists Saints and Angels and we may have others in earth besides God as when we put our hopes and confidence in the great men of the world I shall treat on this subject as a General 1. Not in men Then 2. As a Particular Not in the Teachers of the Church Now these wayes we glory in men First When we joyn them with Christ as Mediatours and make them co-partners as it were in spiritual effects as well as temporal This is to glory in men even blasphemously And this kind of Idolatrical boasting reigneth in Popery Not only the Virgin Mary but several other Saints of theâ—r own canonizing are so exalted that those great effects which belong to Christ only are attributed to such What glorying in St. Francis
bitterness at the latter end If these pleasures would not turn into torment then it were something but as these have abounded so will thy torments and troubles also abound Thou canst not say with Agag the bitterness of death and hell are past What is the sad end of all Dives his joy Yea sometimes they are destroyed in the very midst of all their pleasures as the Philistimes and as Nabal were Fifthly The joy and gladness of a godly man is stable and perpetual because the ground and cause of it is unchangeable God never ceaseth to be his Father he shall never be cast out of the state of Justification he shall never lose his interest in Heaven now this rock alwayes abiding their joy must also be immoveable It 's true though the godly have cause alwayes to rejoyce yet they do not so actually for the present they may mourn and be in bitterness but that many times is caused by their own sinne and weakness or else God to give them more comfort afterwards doth suspend present comfort as the Sunne is most welcome after a tempestuous black storme but though this be yet the foundation of their joy remaineth sure there is the same cause why they should rejoyce alwayes Oh but thus it is not with the unregenerate man all his joy is but a blaze and all the cause or ground of it is very uncertain Every creature and condition they rejoyce in is it not mutable To day laughing to morrow crying To day cheerfull because thou hast it to morrow mourning because thou hast lost it Thus in Job Chap. 20.5 Zophar saith The triumphing of the wicked is short and the joy of an hypocrite for a moment The oil to this lamp will quickly fail thy honours thy life thy wealth these things will not last alwayes Oh then should it not be thy wisdome to lay up for such joy that will abide continually that will never leave thee Is it not evident folly to take thy delight in that which may be lost the next hour As Jonah took great content in his Gourd and within a day a worme breedeth therein and consumeth all Therefore say of thy worldly joy as thou mayest of thy life it self It is but a buble a vapour here to day and gone to morrow if thou couldest preserve all this delight continually and death it self could not rob thee of it then go on and make much of it But to thy terrour thou wilt find the instability of it as with the Sodomites The morning was fair and pleasant but fire and brimstone was upon them before night For ought thou knowest thou mayest go from laughing here to eternal roarings in hell the next moment Sixthly Spiritual joyes transcend earthly because the soul can better perceive them they are of a more spiritual and penetrating nature and efficacy The soul can receive them as the spunge doth water or the iron doth fire the soul may be filled with it but all bodily delights and joy they are more gross and thick This reason give the Schoolmen why all soul delights are above the body and much more if they be spiritual and heavenly As those sinnes which are immediately seated in the soul they are more deep and inward then bodily sinnes so that joy and delight which enters immediately into a mans soul is farre more soaking and pressing then that which is upon the body primarily For bodily joyes are like the Sunne-beames which come in at a cranny or little hole but foul delight is as when the Sunne comes in at a window or at a great door there is capacity enough to receive it Seventhly All earthly joy is to be moderated we may sinne in it we may go too farre we may over-joy Therefore the Psalmist exhorts Psal 2. to rejoyce with trembling While we take any joy in these earthly things we are to do it with trembling for then is a temptation to sinne then are we in greatest danger in the midst of heat we are subject to take cold Hence the Apostle saith 1 Cor. 7. Those that rejoyce must be as if they did not rejoyce So great a care are we to have that our joy be moderated we do not say it 's unlawfull to take delight and joy in the creatures the Scripture commands to eat and drink with joy of heart only we must not joy excessively we may quickly let this joy overflow the bankes and certainly the carnal and immoderate joy that men take even in lawfull things is no little part of their iniquity For why is it that thy heart can rejoyce in outward mercies thou canst take delight in these creatures but hast none at all in heavenly things A Fair a Market is thy delight when thou canst not call the Sabbath a delight Is not all this because thy heart over-joyeth in these things Vse of Exhortation not to be disheartned at godliness as if it were a sad melancholy mopish life Oh know thou never comest to have true joy til thou live the godly exact and precise life The closer thou walkest with God the more fearfull to commit any sinne the more unspeakable and solid is thy joy Oh call not that laughter and mirth of the wicked man joy Solomon saith it 's not joy it 's madness Do not ye see mad men they will laugh and hoot and leap with jollity when they are bereft of reason and lye in chains bound up in a dark Dungeon Such is all the worlds laughter They die laughing They go to hell laughing and is not this madness Yet who can perswade men to leave their carnal jollity and to tast how good and pleasant the wayes of God are Well go on and take thy delights thou wilt have laughing enough one day for Prov. 1. God will laugh at thy destruction and mock when thy fear cometh Of the Godly Mans Holy Security and Admirable quietnesse of Spirit as another Effect of the Light of Gods Countenance PSAL. 4.8 I will both lay me down in peace and sleep for thou Lord only makest me dwell in safety WE have heard of one glorious Effect of the light of Gods countenance upon David viz. A gladnesse surpassing all the joy that can be in the world now in this verse we have a second and no lesse noble Effect of the same cause For as the Sunne hath many severall and notable effects upon the earth it doth not only enlighten or comfort but makes fruitfull and aboundeth also in many other effects Thus the favour of God where that is perceived it is not one or two but many glorious consequents flow from thence And this in the text is an holy security and admirable quietnesse of spirit free from all sinfull distempers let his danger be never so great So that this heavenly tranquillity is a fruit of that Faith which he had in God at this time though so greatly tempted Therefore in the words you have David's godly security a fruit of his Faith
expressed in two actions as a manifestation of it with the Reason and the Cause of it The Actions demonstrating his quiet spirit are 1. His lying down in peace 2. His sleeping His lying down that denoteth He would not be interrupted in his natural actions and ordinary course of life he would eat and drink and go to bed for all that But because many go to bed and though they put of their cloathes yet cannot lay aside their tormenting and vexing cares whereby though they ly down yet are restlesse and sleeplesse tosâ—â—ng from one side to another Therefore secondly he addeth I will take my sleep All that danger and trouble he was in should not break his sleep he would take his rest as sweetly as over he did in the midst of his Prosperity Now certainly if you do consider in what a temptation and danger David was in you will say it's impossible or rather that Faith which makes us depend on God in such streights with the effects of it are no lesse admirable then miraculous Faith It 's generally concluded on by the best Interpreters that this Psalm was made upon the same occasion which the immediate one going before was and that appeareth by the Inscription to be composed when David fled from Absolom So then David saith He will lye down and sleep Take his sweet rest when he was in that flight of his pursued by Absolom And if you would know how grievous that was consult 2 Sam. 15. the whole Chapter especially verse 30. there you will find that Absolom by fair pretences of Justice and Religion had stolen the hearts of all the people to himself against David his Father whereupon he makes Warre raiseth a great Army The conspiracy was carried on with great pride and policy insomuch that David is forced to fly from Jerusalem and to runne whitheâ— he can for his safety all the people did generally forsake him So that he with some few went up to Mount Olivet and as he went he wept and covered his face and went barefoot and all the people went with him and wept also What a sad sight was this to see David so Religious a King so potent who had conquered so many Enemies to be brought into this extreamity Yea his estate was so despicable that one man Shimei Chap. 16. came out and cursed him railed on him Come out thou bloody man Thou man of Beliall and threw stones and dust at him By all this you see his misery was great enough But adde to this That at this very time David knew God brought this evil upon him for his Adultery and Vriahs businesse the Prophet had threatned him thus So that both God and man seem against him he is forsaken of all and his conscience tels him for what this is He can easily tell the sinnes that make it thus with him Yet for all this see his admirable Faith in the powerfull effects of it I will lay me down and sleep Would you think that David could make such a Psalm as this and speak after this manner even when he went barefoot and weeping in that direfull manner This is so incredible that some have thought it could not be literally true of David and have made mystical applications of it to Christ but upon very weak grounds Yet lest you should think this came from some stupidity or fool-hardinesse or from Stoical Apathie for David doth in a high manner that which the Stoicks so highly commend but could never themselves practice he addeth the reason of it by which you may see it was not carnal security but holy confidence The Reason is taken from Gods Protection and care He doth not thus securely take his rest because though generally forsaken yet some mighty men of valour did cleave to him and he had old Souldiers whereas the Conspiratours were many of them inexpert Nor doth he think that he had out-witted them by sending his faithfull Friend Hushai into Absolom's Court to undermine him while he pretended to serve him but all is from God Thou alone makest me dwell in safety It was God and he only that could protect and defend him In the expression of David's security I will both lay me down and sleep the Hebrew word Juchdan hath troubled Interpreters The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Simul some Pariter Austin makes in id ipsum to be God He would rest in God who only is I am that I am But that is ignorance of the Hebrew Some relate it to David's enemies He would lye down with them though they were millions about him as Psalm 3. Others relate it to his own company that did faithfully adhere to him in this his temptation But they seem to take it most genuinely that relate it to the actions I will both lie down and sleep One as well as the other to demonstrate the fiducial frame of his spirit From this Explication Observe That Faith depending on God in a lively and vigorous manner doth so comfort and quiet the heart in the midst of great streights as if there were none at all Certainly David could not have spoken more securely and quietly at that time when all the people had made him King hâ—â— Enemies vanquished and he setled in his Kingdom Therefore to say this when he was in imminent danger of all and when he was so pursued that he could not tell where he should lie down or where he should sleep this is wonderfull Oh how may the very naming of this Doctrine shame the best and choicest of Gods Children For little afflictions that are not to be named to David's they disquiet thee they make thee tosse up and down and thou art restlesse in thy spirit Oh do thou shame thy self and thy troubled heart for ever by this President which David hath set thee And lest you should think this was but a suddain flash and lightning in David you may find that this fire did alwaies warm his breast For look to the third Psalm made by him while he was in his flight he saith there the same thing only in the Prterperfect-tense What he here saith he will do you may there see he had done Oh you would think David had little occasion to make Psalmes to be proclaiming his confidence in God! rather to have had his whole soul taken up with his military affaires but thus Faith doth put on spiritual Armory upon his soul And that you may not think only David could do this see the like secure and holy confidence in the Prophet Habbakuk Hab. 3.17 18. But let us explicate the Doctrine by severall Propositions As First What is meant by Faith depending and adhering to God To know this you must understand that the Scripture attributes three Acts to Faith and so Faith is described Synecdochically by one of them for its whole Nature Thus Faith is sometimes knowledge sometimes it 's assent to the Truths revealed and sometimes it 's a