is an improper foundation for thy faith As thy faith is hereby a blind faith so thy comfort is but a blind comfort How greatly do the Popish Casuists perplex their people with such cases of conscience and about such superstitious things that they have only tradition for and that it may be not many yeares neither without any stamp or superscription of the Scripture Have not they comfort in their Penances in their Indulgences Will not their Friers and Monks not those slow beasts and idle bellies who from deluded principles of conscience do severely and austeerly mortifie themselves say They have the testimony of their consciences and make a bulwark from thence But where is the rule they go by Is it not tradition On the contrary side in another extream there is the Enthusiast who rejecteth the Scripture as a dead letter and doth adhere only to revelations to pretended workings of Gods Spirit to the manifest light within them Doe not these even boast in their joyes and ravishments Doe they not when unable to answer arguments flie to a light within them But what ground is there for this Is not the Apostles command That we should not believe every spirit but try them 1 John 4. 1. And how must that be but by the Scripture You see then that it is not conscience simply and alone but a Scripture-conscience that is the ground of comfort To leave that and to trust in our conscience is to make our consciences a Bible to attribute infallibility to our selves Now this Scrigture is not only a Rule for our conscience in matters of faith but also of manners of righteousnesse towards man Conscience must witness to thee not only that thou art in the true Religion but also doest walk in holy conversation It must testifie of thy righteousness towards man as well as of Religion towards God This was Paul's continual exercise Act. 24. 26. To have a conscience void of offence towards God and towards man There are many voluminous Tractates of Cases of Conscience De jure justitiâ Of Righteousnesse towards man And although the Scripture doth not particularly decide Law-cases yet it layeth down such general rules that by them particulars may easily be decided if our hearts were not corrupt As for example that famous rule What you would have men do to you do ye to them Mat. 7. 12. Our Saviour after he had given religious precepts about prayer c. he addeth this to shew that Religion and righteousness must alwayes go together And Adrian the Emperour was so affected with this Rule saying He had it from the Jews or Christians that he commanded it to be written on the doors and gates of his Palace and before he would punish any offender would inform him of this Rule And our Saviour saith This is the Law and the Prophets A great expression Look then to thy conscience that it take the Scripture for a Rule in its adequate nature For faith and conversation this is no rule for conscience to go by Others do say every one is to look to himself but the word of God that must bear evidence to thee by thy conscience Secondly To the right guidance of our conscience in witnessing to us there is not only required the Word as a Rule But the Spirit of God to enlighten thy mind to receive the true meaning thereof Such are the powerfull delusions of Satan that when he can no longer dethrone the Scripture from its authority but men will appeal to that then he looketh about to advance his Kingdom by the Scriptures ill handled and wrested to corrupt opinions and by this means men are brought into a worse condition and more incurable then those who walk by no Scripture at all For if a man be delivered up to this perswasion that his opinions and wayes are allowed by Scripture warranted by Scripture what way shall we take to reduce him The Apostle Peter telleth us of some unstable and unlearned men 2 Pet. 3. 16. which did wrest the Scriptures to their own perdition And nothing is more ordinary which made Luther say That the Bible was the Hereticks book not in the sense the Papists do accusing it thereby of insufficiency and imperfection But for the dignity of it having such authority that every Heretick would gladly runne to this Sanctuary The Scripture then though a perfect Rule yet is not enough to guide our conscience unless the Spirit of God as is promised lead us into truth As the Sunne though never so full of light yet cannot guide a blind man We grant indeed that the Scripture is but a dead letter and of it self without Gods Spirit doth not enlighten the mind and convert the heart Only we say The Spirit doth this in and by the Scripture and that all mens consciences impulses light revelations and joyes must be examined and stand or fall according to this Rule Let this be granted and then we plead as fervently as any can for the work of Gods Spirit This must enlighten the conscience to be able to understand and believe the things revealed there Hence the Disciples could not attempt their office of publishing the Gospel without this assistance from the holy Ghost John 16. 13. he is said To guid them into all truth To guide them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this signifieth that they did not know the way or if they were in they would quickly divert into by-paths if this Spirit did not guide them When David said The Word was a lamp and light to his feet If we understand it effectually so that it did not only propound the light objectively but that also he was subjectively thereby illuminated this doth necessarily presuppose the work of Gods Spirit No wonder then if so many may be exceedingly acquainted with Scripture be ready with some Texts upon every occasion yet for all that be deluded with errours because they want Gods Spirit to enlighten them and instruct them thereby Let us look upon the Jews the sad dest object in the world at this day they have been so skilfull in the Old Testament that some could remember how many words and syllables were therein and that is read to them daily yet who more maliciously opposite unto the Lord Christ promised in the Old Testament than they are But the Scripture giveth a full reason thereof The veil is upon their eyes And long before there was such a prediction of this spiritual judgement upon them That seeing they should not see hearing not hear lest they understand and be converted Therefore to have a pure and true conscience we must be sure to pray and exercise our selves herein that the Spirit of God would direct us into the true sense and meaning of the Word which is to be expected in the holy use of those means which are necessary to find out the sense thereof For you must not expect that Gods Spirit will immediately reveal the sense of the Scripture without
if thou finde that one Sermon passeth away after another yet there is no spiritual benefit accrewing to thy soul thereby But why do we speak of spiritual Edification in how many is not the ground-work of Conversion laid how can they have the second benefit who have not obtained rhe first How can they be nourished and grow who have not yet the Principles of Life infused into them Two great things are then to be done by our Ministry through the grace of God The First To Regenerate The Second is To grow and increase in the work of Grace If the foundation stone of this building be not laid thou art yet in thy ruines and rubbish thou art yet in thy sinnes Thou art to pray and to desire all others to pray that God would have mercy upon thy soul that he would take away thy stony heart that he would heal thy blinde eyes and open thy deaf eares But if God hath brought thee into this spiritual estate know there is a necessity to grow in grace as well as to be in grace and that for progress herein God hath appointed his Ministry and the Ordinances Cry out then and say Lord not the First time but the Second and Third yet all my life long make me to partake of this Heavenly Benefit SERM. CVIII All Christians especially Ministers ought to lay out themselves wholly for Gods Glory and others good 2 COR. 1. 16. And to passe by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judea THis Text containeth the manner how Paul was to fulfill his purpose of coming to them which was first to go to Macedonia and upon a short abiding there then again to come back to them and to make a longer continuance with them For the state of the Church of Macedonia was not so corrupt as this of Corinth and therefore needed not so long a residence of Paul there as in this place For our holy Apostle had his whole heart carried out in the service of God and therefore did order his journeys and continuance in any place according as Gods glory and the advantage of the Church might require it So that when Paul speaketh here of his travails and setteth down as it were his several journeys in all these he did not consult with flesh and blood or look upon carnal advantages but his aim in all is to promote the Kingdom of Christ There is one great difficulty which Commentators are exercised with concerning this Text and that is How to reconcile this passage with that which is 1 Cor. 16. 5 6 7. where he saith He would come to them after he had passed through Macedonia and that he would not now see them by the way whereas here he saith he will though afterwards he would come and abide with them So that here seemeth to be a contrariety in his purposes Some as Aquinas and others think therefore that this purpose in the Text was either made in a former Epistle which is now lost or sent by a messenger to them And that afterwards Paul for urging reasons did alter his resolution And that this is spoken of in the former Epistle which they say is the second though with us it be the first Hence it 's affirmed by some that the Apostle wrote three Epistles to these Corinthians though we have but two But it is the judgement of the most able Divines That no part of the Canonical Scripture is lost They grant many books are now wanting which some holy men did write but of that which was by God appointed to be the Canon and Rule of our faith and manners none is perished And indeed to hold that opinion would open a door for many atheistical arguments at least it would gratifie the Popish party who thinketh if there were no Scripture yet the Church and her traditions would be a starre bright enough to guide us unto Heaven Others there are that grant in the former Epistle Paul had a contrary resolution to this in the Text and that it is no dishonour to him to change his mind for they distinguish between matters of Doctrine and matters of Fact In matters of Doctrine they were alwayes guided by the Spirit of God But in matters of Fact sometimes they did purpose according to humane considerations but prudential and rational yet in the event were over-ruled to other things then they purposed by some new dispensations of Gods providence Neither is this to be blamed no not in wise men For the Rule is Sapientis est mutâ—re consilium new emergencies which the wisdome of man could not fore-see may cause new resolutions Now it 's plain that either Paul did wholly change his purpose or else he did not fulfill it as soon as was expected by the Corinthians which made them so calumniate him for inconstancy and levity And this answer may very well be justified yet Musculus doth at large shew how both these purposes may be reconciled and that there is no contrariety in them which is too long here to insert Let us come to observe some practical and profitable instructions from this Text and from the general scope that Paul had in all this labour and travail which was to advance the glory of God to promote the good of the Church rejoycing like a Gyant to runne his race We may observe That it is the duty of all Christians and especially of Ministers to lay out themselves for the glory of God and good of others Was not Paul admirable in this See how he taketh one journey upon another travaileth from one Church to another and all this is that Christ might be exalted Both godly Christians and especially Ministers of the Gospel are to follow Christ in this who went up and down preaching the Kingdome of God and doing good whithersoever he came All his life was spent in doing the will of the Lord. First Let us consider it as the duty of all Christians in their several places and relations and herein these things are considerable First There is none though in never so mean a condition but hath several talents committed to him which are to be imployed for the honour of God and the good of others The known Parable of the Talents doth sufficiently confirm this For though there be a great difference some have five and some have ten and others but one or two yet none are to sit idle And therefore in that Parable Matth. 25. 24. the instance of an unprofitable servant is made in him who had but one Talent we would have thought it would have gone worse with those who had more Talents they were under many obligations it would be very difficult to improve all Doth not evperience teach us that where a man hath many relations and several trusts committed to him how hard it is to be faithfull in all Yet here in this Parable he only is
go rather than peace and quietness of a good conscience A Second Principle of the flesh which maketh men inconstant is An inordinate desire of Greatness and Honour above others They that walk by this must be black and white now say and than deny according as those are affected from whom they exspect Advancement This secret Ambition is accompanyed with a vehement heat and drought of the soul making a man restless till their desires be accomplished Neither may we think the Heathens onely to be blamed for these proud affectations We see even the Apostles twice contending about Primacy and Superiority which is the greater wonder if we consider the meanness of their own condition they were in as also of Christ their Master and yet more wonder it is if we remember how frequently our Saviour did inform them of Persecutions and saddest Calamities for his sake We read likewise of Diotrephes 3 John 9. who loved to have the preheminence and would not own no not the Apostle John himself Now those that walk by such Principles of pride and ambition they must needs be like a materia prima ready to receive any form They flatter they dissemble they commend they dispraise and thus debased they are that afterwards they may be exalted Now nothing is more odious and abominable to a sincere man than such mutability and uncertainty Hence Christians of old were called the just and holdfast men It was not thus with John Baptist of whom saith our Saviour What went ye out to see a read shaken with the winde No he did faithfully and constantly discharge his duty without any fear of men But how many may we go out to see as reeds shaken with every winde And as the reed must grow in some mire so must such mutable persons have some carnal respect to encourage them Those that climbe up to high places are apt to have their heads grow giddy and to be unsteadfast so that when men lay this as a foundation I will have Preferment I will have Honor and greatness though it damn me this man walketh upon slippery ice and no wonder if he often fall 3. Another carnal Principle which maketh Inconstancy in all our wayes is Pleasing of men When a man maketh this his Rule he must change often and be as a shadow which moveth whoily according to the motion of the body stoopeth when that stoopeth and is upright when that is upright The Apostle doth notably disclaim such a sinfull distemper saying Galat. 1. 10. If I should please men I could not be the servant of Christ Man is a mutable creature subject to different apprehensions to different affections loving one thing one day and hating it at another Then must they also who would please men be prepared for all formes and postures insomuch that a man cannot live in greater bondage and slavery tan to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peoples ape or to study the humouring of those we have to deal with If thou art guilty of this man-pleasing thou art never able to do thy duty thou canst not reprove and punish sin thou canst not be just and righteous in thy place Our Saviour said to his Disciples How can you belive which receive glory of one another John 5. 44. and do not seek the glory of God only Certainly till we study to please God alone in our lives and aim at his glory who is alwayes the same we must be unstable as water and be a lyar to every man We read of some who did believe in Christ yet dared not to make Profession thereof for fear of the Jews Here was a desire to please men rather than God But can the good word and favour of men deliver thee from the wrath of God in thy conscience and eternal torments hereafter When Judas pleased the Chief Priests in betraying of Christ could they comfort him in the Agonies of his conscience yea when he bewailed his sin They say What is that to us look thou to that Mat. 17. 4. Such miserable tormentors instead of comforters will all those men be whom thou hast pleased to displease God 5. Time-serving is a Principle which whosoever walketh by must be as a weather-Cock that is turned with every winde The people of Israel are remarkeable for this Inconstancy under wicked and Idolatrous Kings then they erected Altars they adorned Images and then immediately under Religious and Reforming Kings they would destroy the Idolls and deface the Images they had set up It is true all change and alteration in Religion is not to be blamed yea sometimes it is to be encouraged When Luther and Melancton gave over their former corrupt Doctrines and superstitious Practices the Papists condemned them for Turn-coats and Apostate persons when yet this change was necessary So that as they say in Philosophy there is alteratio corruptiva and perfectiva a destructive change and a perfective change thus it is also in Divinity and the Latter is absolutely commanded by God when Errors or Prophaneness have like a gangrene spread over the whole Church but of that in its time We are now speaking of that sinfull change whereby people accommodate themselves to the times they live in and therefore judg of truth judg of the holy things of God as Jeroboam did with subordination to State-Interests This is the great carnal Policy that the Wise-men of the world admire as if the true Doctrines of Christ were not alwayes the same as if a thing might be the worship of God one time and Idolatry at another as if the same thing might be the Doctrine of Christ at one time and Heresie at another as if that of Cusanus were true though otherwise not a very bad man That the Scripture is to be understood according to the present state and Affairs of the Church and therefore saith he We are not to wonder if at one time some Customes and Usages be exacted in a Church which at another time are to be decryed and refused But certainly the Scripture is a Rule of Faith and Manners in all Ages in all Changes and Revolutions Though Kingdomes and States may alter yet the Scriptures are the same still and what was once the Doctrine Worship and Order of Christ is still the same Lastly That all Particulars may be comprehended in one To live according to the Principles of the Flesh is To set up our selves as the Alpha and Omega to enjoy our selves and to use all things yea God himself in subordination thereunto Thus this love of a mans self even to the hatred of God is that which maketh us put on multiform shapes it is that which maketh us bend and bow and comply in all things For if we did love the Honour and glory of God more than our own selves as we ought to do then we should not attend to self-advantages but Gods glory and honor So that we may say This Self-love is the Beelzebub sin 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
disparagement to it The Scripture is in a style full of Efficacy and Majesty sutable to God who speaks it and therefore the very Heathen could say That Moses wrote his History like one that was of God And for the Method also that some are Historical some Prophetical some Moral all this is from the Wisdome of God Therefore it 's prophane arguing on Bellarmin's part who saith That if God had intended the Bible to be Rule of Matters in Faith it would have been put into some other mould like a Catechisme or some Body of Divinity But what arrogancy is this to prescribe to the Spirit of God And this may satisfie us in that Question made by some Why Paul did write thus in an Epistolary way Why it was by way of Epistles that he wrote rather than in another manner For although some give Reasons as Because it was the way of the greatest and most learned to answer to questions propounded by others Hence we have the rescripta and responsa prudentium Or because it 's a more familiar way and apter to beget love Hence Gregory called the whole Bible An Epistle sent from the Omnipotent God to Mankind Though I say these Reasons be given yet it 's best to acquiesce in the Wisdome of God Fourthly Christians should not willingly enter into those Disputes which are apt to be raised about the Authority of the Bible and how we come to know they are the Books of God Austin spake fully to this when he acknowledged that God had taught him that such were not to be heard who would say Unde seis hos libros c. How do ye know these Books to be from the Holy Ghost and that the Authours thereof were guided by him For this is the first principle of Christianity We cease to be Christians if we deny the Authority of them So that as in all Arts there are the prima principia which are not to be questioned and are indemonstrable So is the Scipture to Christians They are like the Sunne that is visible by its own light And indeed it would be a vain attempt to undertake such a proof to a Christian seeing nothing can be apprehended of greater Authority with him than the Scripture it self Therefore the people of God should stop their ears against all such Disputes For it was the Devils way of old to make Eve question the truth of Gods Word Yet In the fifth place Because the importunity of Papists and Heretickes yea and sometimes the Devil himself who doth assault Gods own children In this very point it is good to consider these particulars First That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed as we have to believe any works were made by humane Authours That Plato's works were made by Plato that Tully's works were made by Tully thus that Paul's Epistles were made by him Yea we have farre greater reason for there were miracles wrought by most of those who wrote those Books which could not but confirm their Authority in writing whereas Plato and Aristotle these never wrought any miracles Now then if there were no more this is something That there is not so much reason to doubt of these Books as made by such men then of any humane Authour that ever wrote And as thou hast no doubts there so neither may any be made here But In the second place We must go higher for this is but an Humane testimony and so only begets an Humane Faith They introduce Humanity in stead of Christianity who affirm We believe that there was such an one as Jesus of Nazareth upon no higher motives then that there was such an one as King Henry the Eighth Therefore this principle once granted as it must be then it will necessarily follow That we must receive the matter therein as the word of God and not of man For this being their Writings and they therein declaring that they are sent of God and that their Doctrine is of Heaven it must necessarily follow That the ultimate motive of our Faith is that Divine Revelation and Authority appearing therein So that if this be cleared in an humane way that such men there were once and they wrote those things as the malicious adversaries who wrote against them do confess then they therein declaring of whom they come and from whence inabled we do no longer receive their works as we do humane works but as the word of God Humane Faith may make way for a Divine Faith but this Divine Faith cannot be ultimately resolved into it And if to this In the next place you adde The wonderfull Doctrine informing us about God and the way of reconciliation of a sinner with him as also the purity and holiness of the promises the excellency of the reward promised and the terrible threatnings denounced as also the fulfilling of predictions spoken of many years before the miracles wrought to confirm it the Universal Consent of all Christians in those Books except some doubt for a while about a few which was afterwards quickly removed as also the patient Martyrdom of many millions to testifie this truth These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart But that these may perswade thee Thou art earnestly to pray for the Spirit of God which alone worketh a Divine Faith in us in and through the Word without which though all those Arguments be spread before us yet we remain Atheists or Scepticks Use Is this Epistle then of Divine Authority Is it not so much Paul as God by Paul Take heed then of rejecting any duty or truth contained therein Among other passages take notice of that 2 Cor. 4. 15. He that is in Christ is a new creature old things are passed away all things are become new If this be received as a Divine Truth then what will become of you who yet lie in your old lusts and sinnes Is this Gods Word Oh tremble then thou that hast thy old rags upon thee None is in Christ but a new creature Is not this place enough to convert the whole Congregation Do ye need any more to cast off all your former impieties But how long shall we complain Who believeth Gods word SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe next thing considerable is Paul's description from his Office and that is an Apostle He nameth his Office thereby to be received with Authority And that they might honour his Calling it being of great consequence for those who come in the Name of the Lord to be assured of their Calling The word Apostle is sometimes used more