and profits than future glory then thou proclaimest thy exceeding great folly and madnesse If then thou love thy self thy soul thy salvation be patient in enduring all that God layeth upon thee Fifthly Be patient under such sufferings Because hereby thou promotest the good of others the salvation of others And certainly this should much prevail with us These sufferings of mine these patient endurings for the cause of Christ may provoke and encourage many others This did greatly induce Paul and animate him in all his reproaches and difficulties he met with for the Gospel because that hereby the Church was more propagated With what joy Phil. 1. 13. doth he speak of this That his bonds were made manifest every where and many of the brethren waxed more confident and bold than before As on the contrary we see the impatience worldly fears and Apostasie of some have done a world of hurt to others not only falling themselves but making others also to tumble down with them This is a sad thing to consider of If the Apostle Rom. 14. speaks so dreadfully about a strong Christian abusing his liberty that thereby he is a stumbling block and on his part destroyeth him for whom Christ died How much more will this hold true on him who shall perfidiously forsake Christ rather than suffer for him And although some of these have recover'd again and manifested as much faithfulnesse as they had formerly falshood yet those that did wholly fall off their fall was great making the adversary to rejoyce and animating others to do the like Therefore on the contrary if thou endure with constancy and patience under all opposions in nothing being dismayed this will imbolden others thou mayest prevent the backsliding of others Insomuch that to suffer for Christ is a great act of love not only to Christ but to the Church when with Paul we shall be willing to be sacrified for the good of other mens souls Now this duty of love we owe to the Body of Christ we are bound in conscience to suffer reproaches and all manner of trials for righteousnesse sake not only because Christ requireth it and with reference to him but also out of love to the souls and salvation of others When we suffer we do not only suffer as private Christians but as members of the body and therefore the concernment of the whole body is in the suffering of every member This then should greatly encourage us in all our afflictions for Christs sake It is not I alone it 's not my salvation only but the salvation of many others is carried on in this businesse Hence some have thought more implied in that expression then ordinarily is conceived 1 Cor. 4. 13. where the Apostle saith We are made as the filth and off-scouring of the world they say the words are not to be understood only of dishonour and reproach but because they were applied to such Sacrifices and devoted things in the offering whereof common judgements were removed piacula therefore they inferre That the Apostles sufferings did conduce to the whole Church of God Others come to obtain mercy by following them for an example I shall not plead for this interpretation onely this is a truth in the general That many have been converted and so saved by beholding the courage and patience of godly Confessors and Martyrs It 's then a duty we owe to the Church of God to suffer when Christ requireth And if we read of Heathens the Curtii and Decii who have devoted themselves to present death to remove some publick calamity what shame will this be to Christians if they shall not in a regular way shew such zeal for the Church of God We have a notable passage 1 John 3. 16. We ought to lay down our lives for the brethren What Christ did for us we are to do for the Church So that from this Text it is plain there are cases and instances wherein a man is bound to lose not only wealth and estate but even life it self for others Hence there is a distinction of Martyrium charitatis and Martyrium fidei A Jesuite Raynardus de Martyrio doth industriously endeavour to maintain That if a man having a call from God doth venture his life by visiting some infected with the plague doing this out of love to God and peoples souls such a man is as truly and properly a Martyr and that in a strict sense as one who dieth for witnessing the faith I shall not here examine this point only in the general we may conclude That he who layeth down his life for the brethren for the spiritual good of others having a call thereunto he he is a Martyr and may encourage himself with all those promises that those who died for the faith have done Yea such a suffering and Martyrdome may be called Martyrium fidei as well as charitatis or misericordiae Faith having imperate acts as well as elicite Hence the Apostle Heb. 11. attributeth divers worthy actions and atchievements unto Faith By this you see in any suffering whereby the Church of God is edified wherein we demonstrate our love to the salvation of others we may greatly encourage our selves Hence also it is observed by one of the Ancients That he who shall suffer to prevent schisms and breaches in the Church of God is more to be honoured than he who suffereth because he would not offer to an Idol because here is more love to the Church of God Let this then in all sufferings whether verbal or real mightily support thee that not my own salvation onely but the good and salvation of all those who shall come to hear or know this will also be furthered To be a meanes of conversion by suffering is in some respect greater than by preaching SERM. LV. All the Dispensations of God carry on and further the Salvation of his People 2 COR. 1. 6. Or whether we be comforted it is for your consolation and salvation THe first part or member of that distribution which the Apostle here useth hath been dispatched For as to the last particular observed in the illustration which the Apostle useth viz. The object matter of their patient enduring which is said to be the same sufferings which we also suffer If any new matter shall present it self it will be more fitly considered in the next verse I proceed therefore to the second part of the distribution used here by the Apostle In that we may observe The Condition supposed If we be comforted Here is light as well as darkness Summer as well as winter The godly are not alwayes afflicted but they have also their seasons of comfort It is not an impossible thing here supposed but what God doth ordinarily bring about for those that fear him So that in the time of adversity thou art to remember the time of thy consolations also whereas the people of God in their distress are apt with David to cry out Hath the Lord cast
of this Therefore First We may take notice That there is a two-fold testimony of our conscience which doth afford matter of rejoycing either particular as to some matter of fact or one particular business especially when calummated by adversaries Or secondly General which is to the whole frame of our heart and our whole conversation These two are greatly to be distinguished For we see David in many places praying to God That he would reward him according to his innocency and deal with him according to the righteousnesse of his hands and he doth many times appeal to God concerning his integrity Now this was from a testimony of his conscience to a particular fact Saul and others did maliciously accuse him laying to his charge things that he never did Of this Paul speaketh also 1 Cor. 4. 2. I know nothing by my self He did not matter those crimes that the false Apostles burdened him with because his conscience did clear him as to any grosse neglect in his ministerial course Now you must know that many a natural or moral man may have in some cases this particular testimony of his conscience and receive comfort from it and yet be farre enough from the state of grace How many persons in the world are slandered by some malicious adversaries as guilty of such crimes which are altogether false Now happily thou art pure and free from them thy conscience justifieth thee and thou hast comfort from this but this is not all which God requireth Therefore there is a second testimony of the conscience which is General and that speaketh to the whole man witnessing that thy whole conversation is unblameable and that thy heart in the universal inclination thereof is wholly for God and against sinne It is this general testimony that is the foundation of true comfort A man may be free and innocent as to some particular sinnes and yet the state of his soule be in gall and bitternesse Secondly This testimony of the conscience even in general witnessing unto thee thy state of grace may be considered two wayes For either it may be supposed or expected that it should testifie unto thee an heart and life free from all sinne failing in nothing at all Or else To witnesse sincerity and uprightnesse for the main though failing in many things If then a Christian should resolve to take no joy unlesse his conscience can witness perfection and an immunity from any failings such an one must resolve to have no comfort all his life time but if it witness the main bent and frame of thy heart to be for God though carried aside often through the violence and deceitfulnesse of temptations from this thou mayest rejoyce This is much to be observed for why are the discouragements and disconsolateness of Gods own children so great but because their conscience telleth them of several failings and they desire some testimony of a perfection Satisfie your selves therefore and regulate your thoughts in this particular And thus we must expound that place 1 John 3. 20 21. which at first appearance seemeth to speak very terribly If our hearts condemn us God is greater than our heart and knoweth all things This Text if not rightly understood is enough like Belshazzars writing in the wall to strike us with trembling For is there any man living whose heart doth not condemn him for sinne Doth not this very Apostle say 1 John 1. 8. If we say we have no sinne we deceive our selves and no truth is in us If then we have sinne how can our hearts but condemn us And then God knowing our hearts and seeing more evil and errour in us then we can understand must condemn us much more What is this then but to fill every godly man with despair But that the Apostle himself may not speak a contradiction we must have recourse to the mentioned distinction viz. That our hearts condemn us justly for the main that our foundation is rotten that we love sinne more than God then we have cause to be wholly cast down but if our hearts do not condemn us for the main only for those imperfections and frailties which we cannot perfectly be purged from in this life then we may have confidence towards God Thirdly Our conscience may be considered as Habitually able to testifie or as Actually and immediately prepared This is necessary to be observed For every regenerate man having his conscience sanctified is thereby habitually able to give a good testimony but many things may intervene that hinder it in its actings Even as the Sunne is able to give a clear light to the whole world but clouds and mists may hinder the actual communication of it And thus it is often with the children of God their conscience is sanctified but many doubts arise many scruples and fears do interpose so that they have not that actual witness in their conscience which they might have So that as in sanctification there are the principles of grace though the exercise of them may be stopt So it is in matter of consolation there is the foundation and fountain of it though the stream may be troubled And this should make us wary so to walk as not to put stops and checks in the way of conscience especially to labour for a sound judgement and a full perswasion in things to be done For the more doubtfull and scrupulous we are the less firm and clear is the testimony of our conscience as appeareth Rom. 14. 22 23. Fourthly We are to distinguish of the testimony of conscience as alone and separate or relating wholly to the blood of Christ in whom alone all our acceptance and cause of comfort is contained Whereas if a man should attend to the testimony of conscience alone though to his best actions he would have more cause to fear and tremble from that then rejoyce Therefore the Scripture attributeth the purging of our conscience to the blood of Christ there is no mans conscience can be good and truly peaceable that doth not look to Christ that saith not with John Behold the lamb of God that taketh away thy sinne as well as behold the holy duties thou hast lived in Heb. 9. 14. How much rather shall the blood of Christ purge your conscience from dead workes Let conscience then alwayes eye Christ look to him as well as to our graces For the goodness of an evangelical conscience lieth not in this to testifie thou hast not been such a sinner or thou hast not such failings but though thou hast been such yet repenting and believing through the blood of Christ thy conscience is not to condemn thee for them because pardoned Now the conscience of a civil and pharisaical man which comforts from works done doth not at all relate to Christ and by this thou mayest find the deceitfulness of it seeing that by Christs blood alone it cometh to be truly purified Use 1. Of Instruction How few they are that have this
in this it was a temporal Kingdome that he aimed at and the earthly advancing of himself And the third kind of hearers they did not apostatize but the love of the world and the deceiveablenesse of riches these things like weeds did grow up with the good corne It was Simon Magus his hainous transgression to desire the Holy Ghost for money And hath not this been as wickedly practised sometimes to make use of the gifts of the Holy Ghost or at least the pretence of them for earthly gaine To be religious for gaine to make a profession for earthly advantages what is this but to make use of God and his wayes for money And if you say These are base and unworthy ends indeed this is to be a Judas to sell Christ for money an Esau to sell our birthright for pottage Therefore you must know that if we could as the Peripateticks enjoyne do virtuous actions for virtues sake yet this were too low an end for a sincere Christian when men do righteous actions for the publick good when men performe religious duties meerly to please and content their consciences These that are good as proxime and secondary ends being made the ultimate do deprive the duties of their true proper sincere Christianity This is to take John Baptist for Christ or as some did to take Christ onely for some great Prophet This is to judge sincerity and godlinesse a lesse thing than it is to take a counterfeit for a precious pearl And therefore the motive of duties in Popery is wonderfully short of true spiritual ones even as their faith of true divine motives as they resolve their faith into the Authority of their Church so their religious duties into their own power and merit Whereas to be holy so as to rest in our holinesse and to make that our utmost end is to unthrone Christ and to put our graces in the room of Gods grace So that we are not onely by sincerity to overlook all earthly objects but even all duties and inherent graces joyning with Christ onely as the beloved of our souls This sincerity is that which maketh the way to Heaven so narrow This is the reason why many are called but few chosen If the external performance of duties were enough many thousands would go to Heaven more than do but sincerity is that which makes every holy duty so difficult SERM. XCII A further Discovery of the Nature and Effects of Godly Sincerity 2 COR. 1. 12. In godly sincerity GOdly Sincerity you heard did raise up the heart of a man above all low and inferiour ends fixing it upon God only Now because I have spoken much of this upon other occasions I shall briefly dispatch this subject at this time laying down several Propositions which will partly be descriptive of the nature of this sincerity and partly manifestative of what are the effects of it And First This sincerity doth comprehend an Universality in it Hypocrisie dealeth in pieces and parcels it doth many things and it omitteth many things whereas sincerity comprehendeth all the essential parts of Religion it is not defective in necessaries though it hath not perfection of degrees yet it hath of parts Therefore sincerity is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compleatnesse of all parts and limbs when a man hath every part of the body that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or condition or portion to have 1 Thess 5. 23. Hence Jam. 1. 4. it is called entire that ye may be entire wanting nothing It was the fault that Christ found with the Church of Sardis Revel 3. 2. That he had not found her works perfect before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled up There were many empty hollow places and vacuities as it were wanting this grace and that duty which would have made her compleat Now there are several kinds of Universalities wherein this sincerity doth discover it self There is an universality of the Object matter about which it is exercised It maketh a man carefull to performe the greatest duties and the lesse duties It accounteth nothing little wherein the command of God is concerned that is a great God It abstaineth from great sinnes and little sinnes It accounteth no sinne little which cannot be purged away but by the blood of Christ Again it doth faithfully respect all the Commandments of God such as are terminated upon God himself or such as relate to man Paul expressed this sincerity when he called it A conscience void of offence both towards God and man Act. 24. 16. He knoweth true Religion cannot be without righteousnesse nor godly righteousnesse without the duties of Religion Furthermoee there are duties of suffering for Christ as well as of doing for him Sometimes it is farre more unpleasing to flesh and blood to suffer for Christ then to be doing for him But the sincere heart is prepared for both he doth not capitulate with Christ about what he shall be put upon Therefore it is that he is willing to take up the crosse and to follow Christ he accepteth of those duties where self-denial and self-mortification are requisite as those which may be more gratefull and acceptable unto a man Oh how much easier is it to preach these things and to hear these things then to practise them As there is an universality of the Object so also of the Subject where this is every part of the soul is sanctified There is not illumination without sanctification gifts without grace but the whole man is rightly constituted Hence we told you sincerity is not properly a grace but it 's the modification of grace every grace is to be sincere 1 Tim. 1. 5. There is a pure heart a good conscience and faith unfeigned So that sincerity is a property and an affection of every grace it 's not repentance unlesse sincere it 's not faith except sincere Again There is an Universality of time and place A sincere man is godly in times of prosperity as well as of adversity in times of health as well as of sicknesse on the week day as well as the Sabbath And so for places Paul saith in the Text it was in the world as well as at Corinth At some times in some places and with some company to pretend onely for God this discovereth hypocrisie in the bottome Secondly Sincerity is herein remarkable That it goeth to the bottome and root of sinne It doth not onely take away the external acts and so make a smooth skinne but it giveth good vitals and inwards especially it setteth against that rotten core that is in every man viz. a deceitfull and false heart towards God and man It is knowne what the Psalmist concludeth of every man Psal 116. 11. which the Apostle maketh use of Rom. 3. 4. Every man is a lyar that is of himselfe and in his owne nature otherwise David and Paul were not lyars in delivering of this truth neither are regenerate men lyars so farre
whereas this inconstancy may be discovered either in our civil and moral conversation or in our religious and holy concernments I shall begin with the first Let us consider the sinfulnesse of inconstancy in civil respects which may be manifested in these particulars First When we are not consistent with our selves in our assertions and affirmations This is a great dishonour to God and our selves when we will say and unsay things affirme one thing at one time and the contrary at another And in this case Inconstancy is the same with lying Thus it argueth a light vain heart to talke one thing one time and another thing another time Hence the Rule is Oportet mendacem esse memorem A liar must have a good memory and as others say A liar must have a good pair of legs that he may runne away for he will quickly be discerned if he stay long in one place Now we may not wonder if Paul would not be thought guilty of a lie For the way of lying is inconsistent with the state of grace as Colos 3. 9. Lie not one to another seeing ye put off the old man with his deeds and have put on the new man Observe the Apostles argument you that are made new creatures you that have the Image of God repaired in you how can you lie to one another Hence you have David praying for the grace of God herein Psal 119. 29. Remove from me the way of lying And vers 163. I hate and abhorre lying but thy Law do I love Mark the opposition no man can love God and his Word but he must abhorre lying But how little do people generally take heed to themselves herein They think not their gracelesse and unregenerated hearts may be discovered by such inconstant lying words as well at by grosse enormities Oh therefore look upon it as a very hainous sinne not to be a person of gravity consistency and harmony in thy words Can there be a greater reproach then to say of a man he will say and unsay there is no heed to be given to his words We are not to believe all things they say if this were onely thy dishonour it were not so much matter but it cometh from a corrupt heart within Now the people of God above all persons are to look to their words in this respect because with Paul they have their enemies to observe them And we see how prophane persons are apt to charge them with this that though they will not swear yet they will lie This indeed they do because of their enmity and malice to such as feare God but be thou sure to give no occasion herein for them to blaspheme We see this holy Apostle in a solemne sacred manner sometimes calling God to witnesse That he speaketh the truth and lieth not 2 Cor. 11. 31 Gal. 1. 20. Secondly This inconstancy and mutability in civil respects is discovered in our promises Yea when it becometh a crimson sinne then it is manifested in our promissory oaths lightly and perfidiously breaking of them Now as to abstain from all lying and to speak the truth to every man is made a property of a godly man So also it is a character of a godly man to keep his promise to be faithfull to that though it should be to his own damage Psal 15. 4. He that sweareth to his own hurt and changeth not Though his Word and promises prove afterwards prejudicial to him yet he preferreth truth above all earthly respects whatsoever It is true Divines have a Rule In malis promissis rescinde fidem A sinfull promise is not to be kept for that would be to adde iniquity unto iniquity and to double thy sinne But in things that may be inconvenient to thee thou art not to use lightnesse and easily break thy word Thus then it is a character of a godly man to look to his promises to be very carefull to observe them It 's unjustice to break them because by a promise thou becomest a debtor to another And do you see Paul so carefull lest he should be thought to be yea and nay And art thou carelesse about thy word Oh you must know that true Religion and godliness doth not consist in the duties of the first Table but of the second likewise Do not think that this is godlinesse enough to pray to perform holy duties to be often in religious Ordinances No but thou art to abound in all truth and faithfulnesse towards man to avoid all lying all falshood in promises and so to have truth both towards God and man But how apt are our hearts to deceive us in this kind Some think their righteousness towards man because their words are as good as oaths that therefore they shall go to Heaven though they be not forward in religious duties they have no family-worship of God they do not walk singularly to the course of the world and others again they are ready to think that their religious duties their forwardnesse and zeal therein though they regard not words and promises though they neglect the duties of righteousnesse yet their condition will be good enough Oh but remember this passage of Paul for ever Be not hasty to promise labour not to forget what thou hast promised which will be if thou hast a conscientious regard unto thy self herein For when thou doest not think it matter of conscience when thou thinkest godliness is not much concerned herein no wonder then if thou art so often found faulty herein The Scripture is very frequent in pressing these duties of truth and righteousness between man and man Thirdly This mutability in civil affairs is seen in our affections our love and respect to men It is a mans duty to be a faithfull friend to such whom he hath cause to respect and therefore of a friend suddenly to become an enemy for one while to love and another while to hate this is to be yea and nay Men may be unfaithfull two wayes 1. When all the love and respect they professe is in hypocrisie Their tongues and their hearts doe no wayes agree Joab's Ave and Judas his Salve when they intended destruction is famous even to a Proverb David often complaineth of such deceitfull men but then there are unfaithfull men who once did love and were real for the time in their respects but then 2. Upon carnal sinfull grounds alter their affections again Such perfidious and inconstant dealings are abominable to God and man It is one great part of David's complaint that maketh him so solemnly cry unto God for help even becavse the faithfull fail from among the children of men Psal 12. 1. It is true a man of no godliness may be a faithfull friend there are great instances of such friends amongst Heathens and the wisest Writers amongst them have serious Discourses about Friendship But godliness only doth rightly order and regulate this faithfull friendship That is a Rule to be abhorred by all
against Christ 2. T is the grace of God◠alone that can open this door 3. Sometimes Ministers are called to a people of small hopes 4. A Ministers hope of doing good should be guided by the Word Reasons why a Ministers hope of doing good should be matter of of joy to him 1. The End of his Ministry is accomplished A constant Ministry is necessary to every Church And that for these Ends 1. To informe against Errors 2. To reform the corruptions that are in mens lives 3. To comfort the godly 4. To edifie and strengthen them How believers may and are to grow 1. In knowledg 2. In the experimental power of their knowledge 3. In Faith 4. In Grace 'T is the duty of all Christians especially Ministers to lay out themselves for the glory of God 1. For all Christians 1. There is none but have talents to be improved 2. All lawfull actions may be improved for Gods glory 3. Christians should often meditate upon the ultimate end of all their actions 2. Especially it belongs to Ministers What is required to enable us to do all things for Gods glory 1 A converted soul 2 A publick spirit 3. Heavenlyn indedness 4. Fervency and zeal The office of the Apostle and ordinary Pastors differs in that the one had an universal the other a particular charge 1. The Apostles had commission to preach to all Nations 2. Yet the office of the Apostles did virtually contain all other 3. The Apostles had in their office something ordinary and something extraordinary 5. Though a Pastor is ordinarily to reside amongst his flock yet he is a Minister of the whole Church of God Where the Ministry hath wrought spiritually the Minister is esteemed highly Lightness and inconstancy is a great sinne and reproach to all much more to Ministers Of the sinfulness of inconstancy in civil respects As 1. When we are not consistent with our selves in our assertions 2. In our promises 3. In our affections Of the aggravations of this sinne 1. 'T is contrary to the nature of God 2. 'T is a reproach to men 3. Hereby a man makes himself unfit for Gods service 4. 'T is an abuse of our tongue 5. God threatens lying but encourageth sincerity Of the sinfulness of Inconstancy in spiritual things as in 1. Faith 2. In our Conversion and Repentance Motives against this Inconstancy 1. There is the same Reason at all times against sin 2. Sinnes after Convictions are the greater 3. This Inconstancy is a mocking of God and a dallying in soul-matters 4. It may justly cause God for ever to forsake thee 3. This Inconstancy is a great sin in Promises and Resolutions Of the Phrase according to the flesh which is taken for 1. The humane Nature 2. External Priviledges 3. Corrupt Principles Walking by carnal Principals makes men unstable and inconstant Principles of flesh 1. Covetousness 2. Ambition 3. Pleasing of men 4. Time-serving 5. Self-pleasing Of Principles 1 Herein men differ from bruit beasts because they act from inward principles beasts by instinct 2. Principles are either speculative or practical 3. All the principles of natural men are sinfull and carnal 3. Principles are oft hidden 5. There are principles of flesh even in our holy duties 6. The principles of the carnal and of the spiritual are contrary Of the principles of a godly man There are two general principles 1. There is a principle of knowledge viz. the holy Scriptures 2. The principle of his acting viz. the Spirit of God Particular principles 1. Alwayes to keep a good conscience towards God and man 2. To make sure of his ultimate end and the necessary means to it 3. Daily to expect death and judgment 4. To judg sin the greatest evil and godliness the greatest good Lying is not consistent with godliness 1. There is a material and a formal lie 2. There are assertory and promissory lies 3. There is a pernicious sporting and officious lie 4. Lying is a sinne of the tongue 5. They that would not lie must study the government of the tongue He that would govern his tongue must first cleanse his heart The causes of lies 1. Natural inclination 2. Want of dependance upon God 3. Our captivity to Satan 4. Covetousnes 5. Fear God is true God is true 1. There is a Metaphysical and a moral Truth 2. There is an increated and created truth 3. In that God is true he differeth from men and devils 4. 'T is because of Gods truth that we are commanded to believe and trust in him 5. The truth of God is the Foundation of all Religion and godliness Wicked men usually cast the Imperfections of the Minister upon the Ministry 1. A people may have an holy Zeal againg a loose scandalous Minister 2. A people are oft prone to take offence at the Ministers when yet 't is their sin 1. When they dislike that which may be of great use 2. When they are offended at his reproveing sin 3. When they cast the saults of the persons upon their Office and Doctrine 4. When they refuse the Ministry upon false Rumors and Surmises 'T is a great reproach for a Minister to be mutable and contradictory in his doctrine 1. All changes are not bad 2. But 't is a sin and reproach to change from the truth 3. Even such a change supposeth imperfection 4. No man but may know more than he doth 5. We must distinguish betwixt what is and what is not fundamental 1. We must distinguish betwixt constancy and pertinancy 2. Then is it a reproach to change when we change from truth The causes of inconstancy 1. Ignorance 2. Affectation of singularity and vain-glory 4. Examples We must distinguish betwixt essentials and circumstantials in Religion Christ only is to be the subject of our preaching When is Christ preached 1. When he is declared to be the Messiah 2. When preached as God-man 3. When preached in his person and his offices 5. When he is set up as the head of his Church The Lord Christ is the son of God 1. He is truly God 2. He is not the son of God as others are called his sonnes as 1. By Creation 2. By Regeneration 3. Because of their dignity 3. He is therefore called the Son of God because begotten from eternity of the Father 4. He was begotten of the Father 5. In these Mysteries we must adhere wholly to the testimony of the word 6. He is Antichrist that denies the Son to be God 7. The spirit of giddiness hath justly fallen upon these that deny Christ to be God Christ is a Saviour to his people What is implyed in Christs being a Saviour 1. That all mankinde was lost 2. What kinde of Saviour is Christ Even a spiritual one 3. He is an effectual Saviour Who is Christ a Saviour to 1. Some of mankinde 2. The repenting believing sinner 3. They are saved from 〈◊〉 and the world 4. Christs people 5. The saved are but few in comparison of the
freed from it Thus you see many of them were rather beasts than a Church Lastly For Godlinesse or Religion there were also sad disorders about that There were some that denied the Resurrection that said Let us eat and drink for to morrow we shall die these were Atheists And certainly had this been the Assertion of the whole Church and not some few only amongst them if it had been their Catholick and Universal Doctrine maintained by all they had ceased to be a Church they had degenerated into meer Atheism but it was some only that were thus infected Again Another offence in Religion was their great Church-divisions some exalting Paul some Apollo insomuch that in stead of edifying and building up one another they were divided into as many Sects almost as they had Teachers And then lastly There was horrible confusion and ungodliness in respect of Church-order All godly Discipline was laid aside the administration of the Sacraments was promiscuous come who would come though in their unworthiness they might receive it And although Gods judgment was upon them either the Plague or some general disease and that because no better order was about the Sacrament yet for all that they did not judge or condemn themselves Thus this Church was like a very Chaos and yet a Church still SERM. XVII A further Discovery of the truth of this Assertion that a Church may be a true Church though much defiled both in Doctrine and Manners 2 COR. 1. 1. To the Church of God which is at Corinth c. THis Church of Corinth is dignified as you heard with this glorious Title of the Church of God notwithstanding those manifest and notorious depravations that were amongst them and that of all sorts This truth we entred upon and before we give you some demonstrations to evidence it it is good to take notice of some observable particulars which tend to the clearing of it Only this must be premised that whereas a Church may be denied to be so either from its constitution or from its conversation We are speaking of the later way and so consider First That the soundness and purity of Churches doth admit of degrees That as one Starre doth excell another in glory yet both Starres So one Church may greatly transcend another in orthodoxy and purity and yet both be Churches In those seven Churches of Asia there were some reproved more than others We cannot expect that all Churches should be of the same measure in knowledge and grace no mor than particular Christians and therefore we are not to conclude such a Church is no Church because not so pure as another Church no more than such a man is not a godly man because he hath not such a measure of Illumination and Sanctification as another And to say in the general That it is a Christians duty to find out the purest Church in the world and there to associate himself with it must needs fill a Christian with infinite perplexities of conscience as also to expose him to insupportable outward inconveniencies Let us not therefore do with a Church as a godly tender heart is apt to do with himself because he finds many failings and great imperfections therefore he is ready to judge that he hath no grace at all Thus because there are several disorders and distempers in such a Church which are deservedly daily matter of groan and sorrow to thee therefore thou beginnest to sentence such a Church as no longer Gods Church Again seeing that there are gradual differences of soundness and purity in Churches this should also make every Church take heed of appropriating the glorious name of a Church or Saints or Christians to themselves only as if none were Saints or Christians but what are members of their Society This is and hath been a most uncharitable proud disposition of some Churches The Popish Church saith There is no sanctity or holiness but with them Inter Catholicos saith Bellarmine multi quidem sunt mali sed inter haereticos ne uniu quidem est bonus What a censorious condemnation is this Not one good Protestant whom they call Hereticks not in all our Churches Thus they only appropriate the name of Church and sanctity to themselves So the Donatists did of old they inclosed the Church only amongst themselves they called none Christians but themselves To become a Donatist was to become a Christian with them So that we see it 's very hard for Churches not to admire their own wayes and constitutions thinking that none are Churches but themselves there may be pharisaical Churches that may condemn other Churches as Publicans as well as it is so in persons whereas it is good to observe that the Scripture doth describe Christians by such names as do not at all relate or distinguish by any Government or external constitution to be a believer to be a Saint to be a Christian These titles denote either some inward qualification or external profession but do not at all insinuate what kinds of order or way they are in yet this is not so to be understood as if Christs order and way his Government and Discipline were an indifferent or arbitrary thing only it is to shew that we are not to monopolize godliness amongst our selves meerly because of a Church-constitution although we are not to receive any form or spiritual order in our Churches but of Christs appointment There is a great difference and latitude in the soundness and purity of Churches Secondly When we speak of a Church being Gods true Church though greatly corrupted we must take heed of two extreams the first of those who therefore would have no Reformation though there be never so many disorders but say It 's wisdome and prudence to let all things be as they have been for it may be Gods Church though there be divers abuses Take heed of such carnal indulgence as this because it 's the Church of God therefore make no more stirre let errours and prophaneness alone let disorders continue and this many times is palliated with fair specious pretences that such indeavours to reform will breed great discontents and divisions in stead of having a pure Church it may be made no Church at all especially this is the more difficulty obtained if it be a Reformation in worship and manners for we are more willing to sit down under an Orthodox Church then a pure Church We can more easily endure to have sound Doctrine established then pure and holy Order because this doth so directly contradict our lusts and pleasures Hence Malachy prophesieth of Christs repurgation of his Church as a very dreadfull time even like the day of judgement Mal. 3. 2 4. Christ is there said to sit as a refiner and as a purger to take away droâ— but who shall abide the day of his coming Christs coming being thus like the Refiners fire and the Fullers sope was as terrible as the day of judgment to them Who may abide
a little yet inflaming and increasing the disease more So that these worldly joys being not universal nor pure and unmixed yea being the seed of eternal grief and torment therefore they may be well excluded from the name of joy and the Doctrine be truly asserted That God is a God of consolation onely to believers Let us explicate this truth And First We are to know That God doth not only vouchsafe grace but comfort also and delight to his people in the exercise of those graces He doth not only give bread that strengthens but wine that makes the heart glad Grace that carrieth us out to honour God to love him and live to him but comfort that is for our encouragement that is to sweeten and facilitate the heart in doing so So that if a man have never so much grace and holiness yet if he want this conlation as you see it was with Job with Jeremiah with David when Psal 51. he prayed so earnestly for the restoring of it again to him all his desirable things perish Christ himself under those agonies he conflicted with had an Angel to comfort him So that you see they are two distinct gifts of God to give Grace and to give comfort therefore the holy Ghost hath a two-fold work both to sanctifie and also to comfort yet though distinct God doth many times joyn them together yea there is some unusual impediment if joy doth not alwayes follow grace and that like Castor and Pollux they do not alwayes appear together Therefore Godlinesse is comprehended under the name of gladnesse in that expression Ps l. 45. 7. applied to Christ Heb. 1. 9. Thou hast anointed him with the oyl of gladness as Christ was so also are his members thus anointed with the oyl of gladnesse God then doth not only sanctifie and make his people holy but he also doth fill their hearts with joy and gladness Thus Acts 9. 31. They in the Churches walked in the fear of the Lord and in the comfort of the holy Ghost Only when we say That God giveth his people comfort as well as grace You must know the comforts are of two sorts Sometimes they are concomitant so that even in the very exercises of grace they find unspeakable joy and sweetness The very Heathens had some glimmering of this when they said Virtus was sibi ipsi praemium Virtue it self was a reward as well as duty because of the great tranquillity and contentation of mind that it brought to the soul Even as wicked actions have an immediate horrour and remorse of conscience accompanying them And then 2. There are consequent joyes which follow after the work is done as Paul found at the 12th verse This is our rejoycing the testimony of a good conscience So that a man of an ill conscience who hath stings from that though all the world applaud him yet he cannot have any true solid joy Quid proderit tibi non habere conscium habenti conscientiam The Martyrs they found concomitant joyes in their most dreadfull sufferings Act. 5. 41. The Apostles went away rejoycing that they were counted worthy to suffer for Christs Name They minded not their stripes nor their reproach and disgrace but they went away rejoycing not from hearing the Word from prayer from such holy Ordinances but even from scourges and stripes But in many other duties and services for God though for the present we may feel no joy yet there are subsequent joyes that may arise long after For as sinne may not sting for a while as we see in Joseph's brethren the guilt of their conscience awakened them many years after So the comfort of holy duties though for the present thou mayest not apprehend them yet sometimes or other God will revive them Secondly Although God giveth not only grace but comfort to his people yet we are not to serve him onely for comforts sake but for his own sake and that while he denieth us the brests of consolation to suck on yet we are as fervently and zealously to obey him as ever It is many times the sad complaint of Gods children that they want comfort and thereupon are dejected and discouraged they care not for praying for hearing they have no heart for the Ordinances and all because they find their hearts like a barren wildernesse full of howling beasts Oh when they have comfort then they can runne the way of Gods Commandments then they have fire in their bosome But when this is gone they become like a stone or a lump of earth But although it be true That the joy of the Lord is our strength Nehem. 8. 10. yet for all that it is too low and mercenary to serve him onely for comfort This is Amor concupiscentiae not amicitiae towards God The grace of love carrieth us to God so that we choose him and delight in him above all things that though he should not give us Heaven and everlasting glory yet we were to love him because he is the supream and most excellent good How much more than are we to serve God to be diligent in his work though we find not those experimental suavities upon our souls for the present Therefor thou art to deny thy self in this matter of joy when God dispenseth it to thee walk thankfully humbly and fruitfully under it And when in darkness in desolateness of soul yet let not thy soul abate in love and service to God The Stoick was so severe that he thought he could not be virtuous who did any virtuous action for the delight and sweetness that followeth it They would not have Virtus propter voluptatem but voluptas propter virtutem How much more should our Christianity teach us to preferre Gods will and his honour above all consolations If Job said Though he kill me yet I will trust in him then do thou though when thou askest for bread he give thee a stone when thou askest for fish he give thee a serpent yet still say I will own him as a Father honour him as a Father Christ when he was in those agonies and destitute of all comfort yet he did not refuse to accomplish the will of God Thirdly As God giveth comfort to believers so he doth it proportionably and sutably to their tryals necessities and wants Greater tryals need greater comforts greater temptations need greater consolations Thus the Apostle at the next verse As our sufferings abound so our consolation also aboundeth through Christ One drop of honey is not enough to sweeten the salt waters of the sea neither can small consolations equal great afflictions Hence the wisdome and goodness of God is most remarkable that he reserveth his comforts for such times and seasons when the soul doth most want them Now if ever the Lord must comfort else they shall be overwhelmed as in the time of our first conversion to God when our sins lie with all their weight upon our backs when we see nothing but terrour which way soever
one way or other Every Abel will have a Cain every Isaac an Ismael What though you do not suffer from the Pagans or heretiques without yet how greatly do ye suffer from the prophane and ungodly within Every prophane man though he shrowd himself under the name of Christ yet he is of an Antichristian spirit if not doctrinally yet practically and in deed Bernard speaking of the bitter times by Paganish persecution and then of more bitter by hereticall maketh the third and most bitter of all to be in the evil and ungodly manners of those who are within the Church Heu domine saith he qui sunt in Ecclesiâ primi sunt in persecutione primi There is then a suffering for Christ though not to blood and if every godly man do not thus suffer let him fear whether he be not a man pleaser whether he fear not man more then God whether therefore he be not applauded as a wise man as a moderate man because he is not indeed a zealous godly man against sinne in his place The very Heathen could say How is he a good man who is not trouble some to and hated by an evil man Therefore saith our Saviour Wo be to you when all men speak well of you Luk. 6. 26. Some observe the connexion the Apostle useth 1 Pet. 4. 11 12. for having in the 11 verse exhorted to a faithfull and diligent discharge of those Offices we are betrusted with presently exhorts to patience about afflictions because one will necessarily cause the other So Mat. 10. when Christ giveth his Apostles Commission to preach he doth withall admonish them of the hatred they shall meet with Light will be offensive to sore eyes and salt will make wounds to smart Thirdly To suffer for Christs sake is very tedious and grievous to flesh and blood It 's because of those reproaches and many times dangers which accompany the way of Christ that it is such a stumbling block to many They like the Crown of Glory well but they like not the Crown of Thornes If Christs way was a broad way they might have Christ and their honours Christ and their lusts Christ and their advantages then they would be as forward to runne out and meet Christ as they did from Jerusalem crying Hosâ—nna to him Therefore howsoever men have thousands of pretences to keep off from the way of godlinesse and the faithfull owning of Christ they have many wide gates of distinction to go out at when danger is at hand yet it is fear of suffering that keepeth most off their duty They like Christ well till it cometh to be said as she did to Moses Thou art a bloody husband to me So Christ will have thy good name thy estate thy life this makes thee prove an Apostate and turn hypocrite Oh the gulf of misery yea sometimes of despair that this fear of suffering hath put men upon Therefore afflictions for Christs sake are so often called temptations because they will discover whether a man be â—ound for God or not whether they love Christ more then the creatures Oh then pray to God that he leave thee not to this snare to be afraid to suffer for doing what is good This will prove bitter at the latter end Do you not see among Officers how fearfull to punish the drunkard the Sabbath-breaker they shall loose their good word they will do them despite and malice afterwards Art not thou all this while afraid to suffer for Christ He that suffers for doing that which is righteous for punishing offenders he suffers for Christ as is to be shewed Remember then it 's better suffering for Christ which is our Crown and Glory then suffering in Hell for ever because thou wouldst not do the will of God SERM. XLVI The same Doctrine prosecuted shewing the Object for which Christians are to suffer if they would suffer for Christ 2 COR. 1. 5. For as the sufferings of Christ abound in us c. THe Doctrine that hath in part been treated on is That a true and faithfull owning of Christ is accompanied with sufferings and persecutions Some Particulars have been given in to clear this We proceed to adde more and the first in order shall be That although it is very difficult to flesh and blood to own Christ so farre as to suffer for him yet the Scripture represents it as a most blessed and glorious thing howsoever the world judge it reproachfull I shall not here enlarge my self about the encouragements to suffer when Christ calls for it it is enough at this time in the general to inform That God will not honour every one with persecutions for himself It is a great expression of his grace and favour Hence some Confessors have desired to be Martyrs but God by his providence preserved them they have been greatly humbled and dejected under this as if it were for some special sinne and unworthinesse in them that God would not in that manner dignify them These are not words and meer oratory the Scripture is clear in proclaiming this for a title of favour to be a sufferer for Christ Act. 5. 41. The Apostles rejoyced that they were accounted worthy to suffer shame for his Name That they might have shame and reproach for Christ this they rejoyced in as a great matter of honour Who were they that the Lord should so exhalt them So Phil. 1. 29. To you it 's given not only to believe but to suffer By this you see that every one to whom God doth give to believe he doth not also give to suffer for him It 's a gift then and where this is bestowed they ought to rejoyce and to be exceeding glad Yea 1 Pet. 3. 14. They are happy And 1 Pet. 4. 16. Thy are to goorifie God in that behalf If we could believe these Scripture truths so much sinfull fear and pusillanimity in the cause of Christ might not be charged upon us as too often it may be we would not run from a duty accompanied with sufferings as Moses did from the rod turned into a Serpent neither should we with Simon the Cyrenean be compelled to bear the crosse That is observeable 1 Pet. 2. 19. If a man suffer for conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We translate it this is thankworthy But happily that is not so proper for if a man should suffer all the Martyrdomes that have been in his own body yet God is not to thank him he hath not suffered more then he ought to do Neither do I know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in such a sense Therefore it 's better translated This is a favour this is grace if God bring us to suffer for a good conscience towards him If then thou art to suffer either verbally by mocks and slanders or really by miseries and persecutions set the Crown of Glory to the Crown of Thornes set the honey to the gall set the honour with God to
particular in the description of Paul's trouble in Asia hath been explained and in some measure enlarged The summe whereof was That grace even in a Paul doth not wholly remove the natural fear of death Grace doth regulate and direct Nature but not extinguish it Stoicism and Christianity differ as much as Heaven and Earth Not to fear not to grieve about due objects in a due manner is a sinne not a vertue But though grace doth not extirpate this natural fear of death yet it subdueth and conquereth the sinfull fear of death Our natural fear doth quickly become immoderate and so offensive unto God Therefore the proper work of grace is to mortifie this that it may not be over-fearing that this fear may not prove a temptation to sinne Our work therefore in the next place is to direct a Christian in the discerning between a Natural fear and a Sinfull fear that he may know what is of meer nature and what is of corrupt nature Only it is good to take notice of this 1. That a natural fear of death may be in some more and in some lesse from the very constitution and temperament of their body Some are very fearfull by their very natural complexion and to such death is more dreadfull than to others who are of a more bold and stout constitution Even as some are more prone to anger than others so some are more prone to fear than others and this being a natural passion they cannot conquer it no more than grace can change the temperament of the body Onely to the godly such a natural fear is sanctified They go out of themselves they depend much upon God And therefore some who have been assaulted exceedingly with fears in the times of persecution suspecting their own selves that they should prove perfidious to Christ and Apostates have found unexpected courage and boldness because they have gone out of themselves and trusted in God only These Lambs have proved Lions Hence the Scripture antidotes and comfortable promises against this fear Isa 53. 4. Say to them that are of a fearfull heart Be strong feare not Yea we have a precious promise to the godly that under Christs government and protection over them Ier. 23. 4. They shall fear no more nor be dismayed If then the godly find himself of a fearfull disposition that it is a natural passion tyrannizing over him let him pray for the sanctification of it that God would turn it to his good and many times such are preserved from those wounds of conscience and those sad falls which those that are more presumptuous and self-confident do fall into As there is thus a natural passion of fear about death in some more than in others so also sometimes by Gods permission the children of God have been assaulted by it as a peculiar temptation and that improved by Satan So that whereas there are several kindes of temptations whereby the Devil doth molest and disquiet the godly sometimes by blasphemous thoughts sometimes by fear of committing that unpardonable sinne against the holy Ghost c. So sometimes it is by a daily and constant fear of death such a perswasion of death doth fall upon them and that accompanied with much distracting fear and tembling that it takes away the comfortable enjoyment of all those mercies God bestoweth upon them This hath been the case of many of the children of God and the Devils designe is by these unprofitable and needlesse feares to keep them from that service which otherwise they might do for God For as Timber too moist and not well dried will deceive the builder and not support the house as it is expected so neither can a Christian amazed with such dividing fears do God that service in his place as he ought to do These are like wormes in the wood that at last eat up the heart of it Such therefore that are buffeted with these temptations they have no other wayes to take but to flie unto God He is the Jehovah who can give power and strength to them as was done to Daniel in his great amazement and unto the Scripture as a directive Rule from whence he may wisely observe many remedies against such preposterous feares Let him also possesse his soul with this as an undoubted principle That the Lord bindeth him in this chain as it were to prevent other sinnes that he may boldly venture upon and that these feares conâ—inually annoying are a meanes to keepe off some great sinnes or others They are like barking curres that keepe off thieves when they heare such a noise within These things premised Let us now consider When and wherein the fear of death doth manifest it self to be sinfull And First When it becometh a snare to a man so that by it he either commits some sinne or omits some duty When the fear of death hath this influence upon thee then know it exceedeth its limits Thou fearest men more than God thou fearest death more than hell and damnation Prov. 29. 25. The fear of a man bringeth a snare When it bringeth a snare upon thee conscience saith Doe not this the Word of God saith Doe not this but fear of death saith Doe this then this becometh very sad in the issue as you see it was in Peter fear made him deny his Master So in Abraham and Isaac though so great examples of holinesse yet fear of death put them upon lying and dissimulation Now to sinne for fear of death is a most absurd and irrational fear to fear the lesse and not to fear the greater Thou doest not fear to be damned yet thou fearest to die How fully doth our Saviour convince us of the folly of this fear Luk. 12. 4 5. I say to you my friends Though the Disciples had this comfortable title and encouraging relation upon them what could be greater than to be Christs friend Will Christ forsake his friend in adversity Shall any have cause to say to Christ as Absolom to Hushai Is this thy kindness to thy friend Yet how ready are they to fear men and death immoderately Therefore he exhorteth them Not to be afraid of men who can kill the body and after that have no more than they can do but I will forewarne you whom you shall fear They need premonitions about it the object whereof is God who hath power to cast into hell which he redoubleth yea I say to you fear him So that by this place we see that it is a most and unreasonable fear to venture the damnation of our souls for fear of death Yet how often hath this been done but sometimes it hath proved so dismall as in Spira and others that the guilt of sinne and the terrors of Gods wrath falling upon their conscience have so greatly overwhelmed them that the fear of death hath been quite put out by a greater fear They have desired death yea they have hastened to it by offering violence to themselves As the fear
that is not probable It is then for that deliverance vouchsafed to Paul that they are to be thankfull and the reason is clear because mercies vouchsafed to Paul were their mercies also From whence observe That the mercies vouchsafed to the pastors and guides of the Church are to be accounted the Churches mercies What advantage comes to the shepherd it redounds to the sheep The rain that fals upon the mountains descendeth to the benefit of the valleys Your life your comfort is bound up in theirs Paul indeed said We live if you stand fast It was his comfort his life to see them preserved from Apostasie by persecution 1 Thess 3. 8. And on the contrary the Church may say of her guides We stand fast if you live As mercies to the publick Magistrates are to be accounted the peoples mercies so the mercies of Church-officers are to be reckoned the Churches If the Pilotes be in danger it can never be well with the ship When Elijah was taken away the cry was The chariots of Israel and the horsemen thereof So great a mercy was one Prophet accounted to be We have a notable instance of the holy care of the Philippians about their Pastor Epaphroditus Phil. 2. 26 27. when he was sick unto death how heavily did they lay it to heart Insomuch that Epaphroditus was exceedingly grieved that they had heard of his being sick he knew it would so greatly afflict them Yea Paul accounted it a mercy to him also that God did heal him For though Paul did recover many out of their diseases yet this gift was not when they pleased and it was least of all extended to those that were of their intimate acquaintance but rather to such as were brought to them that so the truth of their miracles might be more manifested Use of Instruction How happy and blessed a thing it is when people are able to do their duty herein To look upon all the favours and good providences of God to the Ministers of the Gospel as their own mercies their health encouragements preservations as their owne but how bitterly doth Satan fill the hearts of some men who out of love to their lusts and their errours look upon their godly guides as the greatest burthens and would heartily rejoyce in any evil that should befall them This is clean contrary to those gracious loving and indeared affections which ought to be in people to their spiritual shepherds SERM. LXXXIV Of our Glorying and Rejoycing in our Gifts and Graces Why and how it is lawfull and how not 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards THis verse as appeareth by the raciocinative particular or note of inference For is brought in as a reason of something which went before But Interpreters do differ about the coherence thereof Some make this to be a reason of that hope and trust he formerly spake of which he had in God Though he did trust in Gods mercies yet not in them alone but in his own endeavours also Hence Aquinas from this saith That hope doth arise from the mercy of God and mans merits But this doth not consist with Scripture Others do make it part of his Apologetical Narration defending himself as against that crime of inconstancy and levity which was cast upon him because of his promise to come to them which yet he did not and therefore they think these words look backward and not forward Calvin and others which is most probable referre it to the words immediately preceding viz. their prayers and praises to God in his behalf This is given as a reason why they should be thus tender about him because he had obtained grace to be faithfull he had not sought himself or his own glory he had not walked in hypocrisie and fraud but had been kept by the grace of God in all sincerity in his conversation in the world not only at Corinth but every where else Now it is a great motive and encouragement to pray for such The Apostle useth this argument Heb. 13. 18. Pray for us for we trust we have a good conscience in all things The connexion then being thus discovered we come to the Text absolutely considered and therein we may consider 1. The ground and reason it self 2. That which is affirmed and predicated of it And this is set down in the fore-part of the verse and therefore we shall begin with it The words are This is our rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendred by most our glory or our boasting The Apostle doth very often use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemeth to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neck and so is a metaphore signifying for the most part pride and loftinesse taken from horses whose pride will be discovered by their neck and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that for the most part it is taken in an ill sense Hence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proud boaster and bragger but with Paul it is used sometimes in a good sense as here For the word is used in a three-fold sense gradual to one another 1. To rest and relie upon a thing 2. From thence to rejoyce and to be glad in it 3. From thence to declare and publish this with boasting Now though Paul did not put confidence and trust in his good and sincere conscience yet from the perceiving of that he did rejoyce Whereas then we see Paul rejoycing and glorying from the testimony and evidence of that grace he had in him We may observe That an holy glorying and rejoycing in the graces of God we perceive in us is allowed and lawfull I say an holy glorying for the heart may quickly degenerate into a proud sinfull boasting Therefore this truth must be warily bounded So that the dejected and tempted soul may be quickned to its duty of comfort and not to deny the work of grace that it may feel and the proud pharisaical spirit may be debased The valley must be exalted and the mountain made low It is true indeed we have the Scripture saying Let him that glorieth glory in the Lord. Let not the wise man glory in his wisdome 1 Cor. 1. 31 And if Abraham had not wherewith to glory who can have Yea the Apostle saith expresly Rom. 3. 27. That glorying is excluded by the law of faith But in what sense this is to be understood will appear when we come to manifest how many wayes it is not lawfull to glory or to rejoyce no not in our gifts and graces Only this Text maketh it plain that in some sense our graces may be matter
other helps no more than he will make you understand Greek and Hebrew Know then it is a very sad and almost incurable condition when the holy Scriptures do become a snare to us when we suck poison out of these sweet herbs Although indeed we cannot from the Scripture get any hurt but our own corruptions procure it to us because we bring the Scripture to our ends and affections not them to the Scripture Thirdly To the having of a well-ordered conscience There is greatly required pure aims and intentions For although a good intention cannot sanctifile an unlawfull action yet corrupt intentions will blast and defile the best actions Insomuch that if we had the gifts and parts of the ablest men yea of Angels themselves yet sinfull aims would be like Locusts and Caterpillars to devour this hopefull fruit But oh the unsearchable hypocrisie and deceitfulness of mans heart even in this very respect How ready is every Pharisee every Heretick and Papist to appropriate this to themselves How often do we find them professing to the whole world that it is not any outward advantage any temporal emolument that they look at or regard but the glory of God and that therefore they have much rejoycing because of this But if the counterfeit will bring such peace what will the real and sincere intentions of a man do And certainly though a man be cloathed with never so much glory in the Church of God so that we are ready to say not only a greater than Austin or Chrysostome but even than Paul or Peter For some have cried up the heads of their parties as having greater gifts than the Apostles themselves Yet without sincere intentions they are but as a tinkling cymbal This therefore is the life soul and the all in a good conscience But that will come in more seasonably afterwards Fourthly To a right ordered conscience whose witness may be received and comfort taken thereby That there is required the inward sanctification and effectual renovation thereof So that till this be every mans conscience is like a man himself a meer liar There is no believing of it no trusting of it When it is said Jer. 17. That the heart of a man is deceitfully wicked or crafty and supplanting a man This comprehends conscience as well as any part else For you have heard that original sinne is in this as well as in other powers of the soul So that in these two respects the natural conscience doth alwayes fail For either it doth not witness that which is right or not to a right end Insomuch that though a natural man is not to gainsay or contradict his conscience yet nothing lieth upon him more than to have his conscience rightly informed or regulated by Gods word What is the reason you see every civil man every formal man so applauding himself in his good condition It is because his conscience is not a spiritual conscience a Scripture-conscience for that would make him abhor himself and flie out of the Sodome he was in For in most things the conscience doth not witness the truth at all but it doth flâ—tter and deceive thee How seldom doth it tell thee thou art the drunkard the hypocrite the neglecter of private duties c Or if it doth then it is to a false end either to drive to despair and to flie from Christ whose blood only can cleanse the conscience or else to quiet it again by some superstitious usages and non-instituted remedies And this is the reason why so few are brought out of the troubles of their conscience into an Evangelical and Gospel way Know then here is the root of all thy misery thy conscience being unsanctified lulleth thee asleep whereby thou rejoycest in thy condition when thou hast cause to fear and tremble SERM. LXXXVI Further Discoveries of what is required to a well-regulated Conscience with Distinctions concerning it 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience THere remain more particulars to be insisted upon which are requisite to make a well-regulated conscience whose testimony you heard is the cause of such unspeakable comfort And First There is in a peculiar manner necessary the witnessing and sealing power of the holy Ghost to and with our consciences The illumination and sanctification of Gods Spirit is not enough to make our consciences speak fully and clearly so as to have rejoycing thereby unlesse the Spirit of God doth also bear witnesse with it Hence we have them both put together Rom. 8. 16. The Spirit it self beareth witnesse with our spirit that we are the children of God And therefore you heard that Bernard understood this testimony of conscience in the Text of a Testimonium percipientis not Perhibentis but they are both included For our conscience cannot give any evidenâ—e and sure testimony of the grace inus unlesse inabled thereunto by the Spirit of God and this is called The work of Gods Spirit sealing and witnessing with our spirits The Text is very famous and greatly agitated in the controversie about the assurance of our sanctification and salvation Grotius and some others neglect the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would have it no more than simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word is not any where so used the instances of Grotius are against him Rom. 2. 15. For Conscience there is said to bear witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God and so doth relate to his testimony We therefore conclude That the Spirit of God is here said to bear witnesse with our spirit only the difficulty is How this is done And 1. It is not done by any external voice and sound made in the air as Christ had when it was said This is my beloved Sonne Neither may we apprehend any immediate testimony by an extraordinary revelation as some have pleaded for but in a mediate way partly by exciting and inabling of our spirits to call God Father against that slavishness and servility which is apt to bear us down and partly by working in us those heavenly and holy qualifications by which we do certainly gather that we are the children of God Indeed the Papists make the testimony of Gods Spirit to be no more as applied to particular subjects though in it self they say it is infallible then a moral certainty by probable conjectures and signs But this is derogatory to the Spirit of God and taketh away all that Evangelical joy and holy boldness which we are allowed to have at the throue of grace This witnessing then of Gods Spirit is two wayes 1. Effectivè When it doth enable the conscience of man to cast off all legal terrors and tormenting fears and so in serenity of spirit to believe God is our Father And for this end it is called The Spirit of Adoption For alas take the conscience of the most holy man without this Spirit of Adoption How legal and timorated
of heart whereby we are enabled to know our condition is alwayes accompanied with a godly filial and holy fear That fear which is so often commanded in Scripture and with which we are to worke out our salvation Phil. 2. 12. It is true there is a slavish and servile feare tormenting us with daily doubts and this is properly expelled by this knowledge of our sincerity and there is no greater enemy to an Evangelical and Gospel life which is in faith peace and joy in the holy Ghost then these tormenting doubts about our selves And therefore the Papists who teach and encourage these doubtings under the colour of humility do thereby drive us from Christ Yea Luther said If there were no other cause then this we had ground enough to depart from the Church of Rome But though this Ishmael must be cast out yet not Isaac too There is a lawfull fear whereby as children we reverence God are afraid of any frowne from him and doe thereby diligently attend to all those duties he hath commanded and this is necessary to beget a true knowledge of our upright hearts and by this that rash presumption of Epicures of impenitent and secure sinnes is wholly excluded for they doe in a presumptuous manner indulge themselves in all sinnes having no holy fear in the godly use of all those means God hath commanded Fourthly To enable the soul of a believer thus to know and be assured of its sincerity there is above all required The helpe of Gods Spirit For the Texts above-mentioned doe attribute it to the Spirit of God dwelling in us whereby we come to know what God hath wrought in us It 's the Spirit of God which helpeth our infirmities in prayer and doth seale and witnesse unto us that we are the children of God Therefore though a godly mans soul be as fully bespangled with graces as the firmament with starres yet if the Spirit of God enable not to discerne of these we are in daily fluctuations of spirit As Hagar had a fountain of water by her but she was ready to perish with thirst till God opened her eyes to see it And as the Prophets man could not behold that great company which was on his side till his eyes were inabled thereunto so neither do we know what are the gracious workings of Gods Spirit in us without this sealing witnesse of Gods Spirit But of this more largely when we come to the 22th verse in this Chapter Now when all these are concurrent together Doth the godly soul with a certaine knowledge conclude that it is in a state of grace and so justified with God Whether this be a knowledge of faith or of sense or mixed of both is disputed But it seemeth to be the later For as faith in the assenting act is carried out to principles clearly revealed in the Word And then secondarily to conclusions by good and sure consequence deduced from them So is faith in the fiducial actings of it to the promises as laid downe in the general and then to the same as particularly applied So that faith and experience concurre to make up this certaine knowledge a glorious and rare priviledge For because men doe live so dissolutely and carelesly because they doe so little exercise themselves in holinesse and close walking with God therefore they thinke such a thing is impossible Yea because the people of God are so sensible of their infirmities and constant weaknesses they think it is no duty but sinfull presumption to believe any such thing concerning themselves But in the next place we are to shew you that it it is a duty which we ought to presse after SERM. LXXXVIII Of the Impediments which keep us from Assurance Commands for it and Cautions about it 2 COR. 1. 12. The testimony of our conscience that in simplicity and godly sincerity c. THe next thing to be pursued concerning the Doctrin already observed viz. That a believer may certainly know that he doth not onely do the duties God requireth but also that he doth them with a sincere and single heart The manner as well as the matter is manifested to him is to shew our duty herein that we are bound by Gods command not to rest till we come to some assured knowledge herein Therefore of all the Questions in Divinity thou art to study to exercise thy self most in this Whether doest thou know that thou art in a state of grace that thou art no hypocrite no self-deluded wretch in the wayes of Religion but that thou hast sincerity and truth in the inward parts How much more advantagious would it be to Christians if they studied the resolution of this case more It is strange that many can spend their time in disputes about either unnecessary things or too sublime for their capacities or such Questions that they are not concerned in And as for this which is the main fundamental one as to their particulars be wholly negligent about it Certainly a good resolution herein is of so great importance that we may wonder that we do not lay all other studies aside yea bid all other businesses stand alooff off till the Spirit of God upon sure grounds hath perswaded us herein If your temporal estate were questioned if all your livelihood were called into question and it began to be doubtfull whether the estate you enjoy were your own by the right of the Laws or no especially if others did sollicite and indeavour to take it from you Would not this make you runne and ride night and day till you had obtained such firm evidences that all your adversaries could not invalidate How then cometh it about that we will thus desperately put the state of our souls to a venture if I be regenerated I am regenerated if but a temporary believer I am no more I will put it to the event let it fall out how it will Oh the sad blindnesse and heavy judgements of men in this particular and yet thou that livest thus doubtfully and wilt die thus doubtfully How uncertain is thy life What a bubble and vapour art thou Oh remember that the time is coming that a godly ability to answer thy self in this doubt and temptation will be more worth then all the world when thou art to be snatched from this world to enjoy the comforts thereof no more when thou apprehendest thy self summoned by death to stand at Gods Tribunal where grace and only grace through the blood of Christ will be a sure plea. What agonies what perplexities what confusions will be upon thy soul If thou criest out then Oh I know not what I am what will become of me whether I am going Live I must not die I dare not Oh that I could hear a voice from Heaven immediately witnessing unto me that my spiritual estate is safe and good Be sure that of all the Questions in the world you will one day be put most to answer this Not so much what knowledge
inflicted on the offenders Secondly This simplicity of spirit in reference to man is accompanied with ingenuity candour and truth His heart and his words his promises and his hands go along together And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a transparent breast that doth abhor all lying cosening and a double tongue How carefull is the Apostle towards the end of this Chapter and something this Text is relating to that to clear himself from inconstancy and falshood as if he were yea and nay So that simplicity is accompanied with verity in affections and veracity in promises There is a conformity between the mind and words The Iesuite by his principles of equivocation calling it prudens defentio is farre from this simplicity the Apostle here doth rejoyce in Aristotle lib. 4. Ethic. cap. 17. maketh this verity to be a moral virtue though he saith the Greeks have no name for it he placeth it in the middle between two extreams the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man doth boast and brag of such things in him which are not indeed Thus the Pharisee and the civil man yea Aristotle himself for all his moral Philosophy were guilty of this arrogancy attributing that to themselves which was not in them Simplicity giveth all to God nothing to his own power The other extream is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men do dissemble the good things that are in them will not own them Aristotle maketh Socrates guilty of this Now it 's true there may be much hypocrisie in dispraising our selves and we may affect humility when thereby we exalt our pride So that the child of God which hath this simplicity is bound to acknowledge the good things God hath done for him and in him it is not pride but thankfulnesse to do so Paul did not arrogantly boast when he professeth his simplicity it was not pride to own his sincerity And this is necessary for the godly to be informed in for they are so jealous and suspicious of themselves that they dare not say they feel what they do feel If Christ should ask them as Peter Lovest thou me They would stand amazed not knowing what to say when yet at the same time all their trouble is because they love Christ no more and because they do not arrive at such a pitch of holines as they desire Know then as Aristotle by the light of nature so much more a Christian by the light of grace may conclude that it is a sin contrary to that simplicity that should be in us not to acknowledg what God hath done for us Thus Hezekiah pleaded the truth of his soul and Paul here and also in many other places professeth his uprightnesse of heart and abundant labouring for the propagation of the Gospel neither could they be charged with pride and arrogancy herein By which we see that as a man in the simplicity of his heart is carried out to the whole service of God so he doth herein take notice of and acknowledge the grace of God towards him Therefore it is our duty to observe and thankfully acknowledge the graces of God in us provided alwayes we avoid those particulars which Carthusian mentioneth Lib. 2d. dist in a verse that do alwayes pollute or puff up Ex se pro meritis falsò plus omnibus inflat 1. That we do not think we have these good things by our own power and ability 2. That it is not for any merit or desert of ours that God giveth us grace and passeth others by 3. That we do not falsly boast of such things as are not indeed in us 4. That we do not Pharisaically preferre our selves above others These four things do overthrow the very foundation of many popish principles From these things thus declared there is first an Use of Instruction by way of Corollary viz. That godly simplicity is not natural simplicity or meer childishnesse God for many ends causeth some to be born natural fools and ideots such are not excluded from salvation God may have his wayes unknown to us of reaching home to their hearts and infusing grace into them But this simplicity is that which doth consist in subduing the guile and hypocrisie that is in mans heart whereby we are prone to do the things of God for sinister respects and thereby lose our spiritual reward Again Much more doth this Christian simplicity differ from sinfull and affected simplicity when men by their lazinesse and negligence attain not to any sound knowledge in Religion How many simple old persons are there that have lived many years in this world and yet know no more than a child about the principles of Religion Yea every wicked man is often by Solomon called the simple one and therefore wisdome doth earnestly invite them to forsake this folly Thou that art apt to censure the generation of such as fear God as so many weak simple persons they are very contemptible in thy eyes Oh remember that all impiety is grosse simplicity You are the Devils fools for his bables you lose a crown of glory In Hell when it is too late you will then rage and rave to see what fools you have been when you shall see these despised ones received into glory and you cast into eternal torments Use 2. Of Admonition to all such who seem to walk in the wayes to Heaven who are often in hearing in praying often in the religious duties God requireth above all things look to the singlenesse of thy heart in these things thou wilt else have no glory from God nor true comfort in thy own conscience As Solomon said Whatsoever thou doest do with all thy might so whatsoever thou doest do it in plainnesse of heart looking up to God onely and remember though men see not thy carnal motives nor the crooked windings of thy heart yet the all-seeing eye of God beholds the very atomes as it were within thee How great will thy confusion be if at the day of judgement God shall reject all thy glistering holinesse saying you did it not to me in all these duties you served not me Even as God complaineth of those hypocritical Jews Zech. 7. 5. When ye fasted and mourned in those moneths did ye it to me even to me This want of singlenesse of heart respecting God only was that which made all their Religion abominable unto God SERM. XCI Of the true Nature of Godly Sincerity 2 COR. 1. 12. And godly sincerity THis is the second word wherein is positively expressed the manner of Paul's conversation in the world Although both the words tend to the same purpose yet simplicity doth more respect the frame and inward constitution of the heart and sincerity doth more denote the purity and integrity of our aims and ends in holy things In the expression we may take notice 1. Of the grace it self viz. Sincerity 2. The limitation or qualification of it
therein that do denominate him and seeing they are either the Spirit or the flesh every one either walketh in the flesh or the Spirit let a man faithfully search into his own bosome and observe what hath the predominant efficacy what he may call his principles he purposeth and liveth by and the rather because In the fourth place These principles though efficacious yet are manytimes latent and hidden It is a Rule Principia sunt maxima virtute minima quantitate Therefore being thus secret and inward it is not easily found out what principles we walk by Do those that walk after the flesh know they do so Do they believe so Do they complain of such a rotten and sandy foundation No they rather applaud themselves even the most carnal men that are do judge their principles good and right they have a good heart and good ends No doubt when Paul persecuted the Church opposed so zealously the way of Christ though in all this he was acted by fleshly principles yet he thought them Religion and service of God It is therefore our duty to examine and search into every corner of our hearts to find out the bottome of thy soul For thou art never able to judge of thy condition whether good or evil till thy principles are made manifest in thee How often mayest thou flatter thy self as doing things for God and his glory when it is thy own corrupt self thy own glory thy own advantage Fifthly These principles of the flesh are not onely in our external dealings with men or in grosse bodily sins but in religious duties and our sacred performances Oh consider this diligently A man may pray after the flesh hear after the flesh preach after the flesh and that is when a fleshly motive putteth us upon spiritual duties The Pharisees when they prayed they did walk according to the flesh and those who adored Angels and introduced voluntary worship these had a fleshly mind Col. 2. 18. Men are in the flesh and walk in the flesh not onely in respect of grosse sinnes and bodily iniquities but even when in spiritual duties they are led by sinfull motives Thus Jehu when he purposed the destruction of Ahab and his family the overthrow of Baal and his worship he did all this after the flesh When Judas resolved to follow Christ to be his Disciple all this was a resolving according to the flesh Now this we should hear with trembling and an holy fear my religion may be flesh my holy duties flesh my profession of godlinesse nothing but flesh For though the duties themselves are good and commanded by God yet the principles from which they flow may be the flesh in thee Do not take therefore all holy performances to come from a principle of sanctification in thee Did hypocrites and temporary believers diligently consider this it would be a special means to prevent their final destruction Lastly The principles of the carnal and the spiritual are directly contrary to one another even as light and darknesse and therefore one can never agree with the other Prov. 29. 27. An unjust man is an abomination to the just and he that is upright in his way is an abomination to the wicked Every godly man cannot but abominate the way of the wicked and then the wicked abominateth the way of the godly so that there can never be any agreement Now both strive for their principles dispute for their principles The godly man urgeth his and would bring men off to them The wicked man is as resolute for his principles and is active to have them take place And from hence is that enmity between the seed of the woman and the seed of the serpent Now it 's a godly mans duty to keep close to his principles not for a moment to depart from them This is to betray God and his conscience But the wicked man he is bound to leave his to come out of them with all haste for they will be his damnation at last In the next place let us consider What are the principles of a godly man by which he thinketh purposeth and liveth So that if at any time he deviateth from this his heart is smitten his soul melteth saying This is not according to my principles I have not thought said or done like my self Now there are two general principles of a godly man whereby he is kept from purposing or living according to the flesh The one I may call Principium cognoscendi The other Principium essendi or rather efficiendi For the first which is the principle of knowledge by which we are to regulate our selves in faith and manners that is the holy Scriptures which are a perfect sufficient and adequate Rule to live by how contemptuously soever the Papists on the one hand and Enthusiasts on the other do speak of it We see the Apostle Paul 2 Tim. 3. 15 16. directing Timothy though so eminent in the Church of God to the Scriptures not to the immediate inspirations but unto them which he had known from his youth giving admirable commendations of them from the efficient cause they were by the inspiration of God who would not regard what God himself saith That will prove true and every thing contrary to it a lie and then the adjunct property holy they are holy Scriptures By these alone thou wilt be enabled to have an holy nature and to live an holy life As those that keep in Apothecaries shops smell of the ointment thus those who exercise themselves in the holy Scriptures they become holy they are conformed thereunto Such a man is like a tree by the water-side bringing forth his fruit in due season Again they are commended from their end which is to make us wise to salvation This is the desirable and ultimate end of all men to be saved But we are ignorant of the way how to attain it we mistake the paths that lead thereunto and therefore the Scripture only giveth us wisdome herein Furthermore they are commended from a four-fold effect For Doctrine correction reproof and instruction in righteousnesse with the consequent thereof That the man of God even Timothy and such who are in holy Offices of the Church may be throughly furnished for every good work By this we see what is the Rule a godly man walketh by it is the Scriptures he believeth according to them he worshippeth according to them he liveth according to them Oh the holinesse and admirable lovelinesse that is in his life who thus walketh according to Scripture Oh remember that you have no other Rule to walk by in reference to heavenly things Thy Religion must be a Scripture-religion thy faith a Scripture-faith thy repentance a Scripture-repentance thy godlinesse a Scripture-godlinesse else at the day of judgement thou wilt have that sentence upon thee which was an hand-writing in the wall against that great King Thou art numbered and weighed in the balance and art found
happinesse as sanctification 4. Sealing doth not follow sanctification of necessity but by Gods appointment How may this sealing be stopt 1. On Gods part for reasons known to himself 2. On our part 1. By falling into gross sins 2. Carelesse walking 3. Self-confidence 4. This sealing doth not exclude all doubts 5. They that have it not are to submit to God Grace is a sure earnest of glory Places of Scripture where this earnest is spoken of 1. 2 Cor. 5. 5. 2. Eph. 1. 14. How grace and an earnest differ 1. An earnest assures both buyer and seller 2. An earnest is done in a communitative way of justice 3. By an earnest a man intends to advantage himself 4. An earnest is oft lost What is implyed in the earnest of Gods Spirit 1. Gods will to bring us to salvation 2. That grace and glory are of the same nature 3. That heaven shall as certainly be ours as if we were already in it 1. The comfort of perseverance is only to be improved by those that are certain of the work of grace in them 2. There are divers opinions concerning this nearnesse 3. Certainty of perseverance doth not exclude means 4. This certainty is either 1. dogmaticall or 2. Personal Reasons why they who have this earnest cannot fall away 1. 2. 3. It is lawfull under the Gospel to swear after a right manner upon necessary occasions What an oath is 1. It is a religious calling upon God 2. It is a calling upon God as a witnesse 3. It is in a doubtfull matter 4. The end of it is for confirmation 1. Whether words be necessary to an oath Answ 2. Whether it be not lawfull to swear by the creature Answ How we may mention a creature in an oath and not swear by it Answ 1. Answ 2. 3. Whether it is lawfull to say I vow 't is so Answ Whether in faith and by faith be oaths Answ It is lawfull in some cases to swear Arg. 1. Arg. 2. Arg. 3. How we may swear lawfully When we may swear An use of reproof against swearing Motives against swearing 1. There is an express command against it 2. A godly man is described to be one fearing an oath 3. It is a great sinne 4. It hath very great judgements threatned against it 5. It pollutes a nation and brings Gods judgements upon it 6. It is condemned by the light of nature The excuses and cavils for swearing answered Ministerial power ought to be managed with much holy prudence and commiseration 1. What is meant by holy prudence 1. Hereby is excluded all wordly policy 2. Zeal is not excluded 3. It is not to be confounded with man-pleasing Wherein holy prudence doth consist 1. In discovering our love to their persons to be the ground of all our proceedings 2. In observing the fittest seasons for the exercise of power 3. In our discerning of sins 4. In the ordering of means 5. In the mingling of due praise 6. In looking to the evil as well as the good that may come Ministers have no dominion over the faith of believers 1. What is not forbidden in this doctrine 1. Not the lawfull ecclesiastical power in dispensing ordinances 2. Neither doth it imply that Ministers have their power from the people 3. Neither doth it encourage a boundlesse questioning of a Ministers doctrine 4 Here is not excluded the Ministers duty to reprove sin 2. What is forbidden in it 1. All abuse of lawfull power 2. All civil and political government 3. All magisterial power over consciences 4. All wicked ends The administration of comfort is a great part of the ministerial function 1. There is a twofold joy carnall and spirituall 2. Ministers are to help their joy whose graces they have before helped 3. Sharp means are to be used before comfort Why Ministers are to comfort the people 1. Because they are Ministers of the Gospel 2. Because an awakened heart is much indisposed to it 3. Because hereby the heart is more quickned to godlinesse The Christians saith relateth only unto God 1. There is an humane and a divine faith Two things required to the working of a divine faith 1. The principle that worketh it in us God 2. A divine testimony Gods word 3. Hence it is that none can have a sovereignty over the faith of a believer 1. No Church-governours 2. No civil governours 4. Faith admits of degrees