to babes and hid them from the wise men of the world said our Saviour with much hearty affection Matth. 11.25 The valleys they receive the drops of heaven and are more fruitfull than the mountains though high but barren So that humane wisdome is as great an hinderance as humility is a furtherance Lay down then all high and conceited thoughts when thou comest into Christs school yea unteach thy self all thy former opinions and arguments and be like an rasa tabula as Aristotle said the soul was for the Spirit of God to write divine truths upon thy heart Doth not the Wiseman tell us That he who is wise in his own eyes there is more hopes of a fool than him Prov. 26.12 Therefore saith he Leane not unto thy own understanding Prov. 3.5 Oh this humility would preserve against all heresies all dangerous opinions An humble man is like the Tree planted by the waters side God hath two places as it were to dwell in Heaven is one and the humble heart is another Isa 57.15 God by the Prophet in that place accounts of such an heart like as unto his glorious Throne in Heaven Thirdly Humane conceited wisdome must needs hinder the entertainment of Christs truth Because it sets it self on the Throne to be Judge and to determine truth or falshood according to her own principles It makes weights and a standard of its own and will weigh even what God and the Scripture saith by its own self yea humane wisdome doth not only thus intrude into the throne but hath her instruments the Socinians who plead to have her the Judge and the Determiner of all religious controversies What from Scripture hath by the Orthodox been asserted to be that these will put upon reason making it the rule of faith Hence there is no Trinity with them not three Persons and one God because it 's against their reason Christ is not truly and essentially God because against reason say they Christ was not a Mediatour by his bloud as a Sacrifice to expiate our sinnes because against their reason Thus you see what a direct adversary the reason of man as of it self is against divine truths whereas what the Apostle speaks of the woman He did not permit her to usurp Authority over her husband or to speake in the Church 1 Tim. 2.12 The same ought to be applied to humane wisdome not to usurp over faith or to speak authoritatively in the Church It 's true a mans reason or wisdome may be considered two wayes 1. As corrupt and darkened through original sinne And in this respect onely we speake of it as such an adversary to the mysteries of Religion 2. As enlightned and sanctified by the Word and the Spirit of God Now in this later respect though it be not a Judge but is to be judged yet it 's an excellent instrument to faith When faith hath first laid its foundation then reason and learning succeeding and building upon it is wonderfull serviceable for the explication and confirmation of divine truths I speake as unto wise men saith Paul Judge ye what I say 1 Cor. 10.15 Thus civil prudence and all humane literature while it 's a servant not a Mistresse is of wonderfull use but when with Hagar it will pride over Sarah then cast it out of doores That which some adversaries to learning object That learning is never sanctified is contrary to the instance of Moses who was skilfull in the Aegyptians learning which was the fountain and seminary of all learning to the world And thus the Apostle Paul as he sanctified some verses out of Heathen Poets as Tertullian expresseth it So God had also sanctified all his humane abilities But herein earthly wisdome is so repugnant because it 's apt to make it self judge And although nothing in Religion be against sound reason yet many things are above it such as it cannot reach unto Fourthly Humane wisdome is such an opposite to heavenly truths Because of its subtilty to finde out cavils and excogitate Arguments against the Truth Insomuch that the more learned and knowing men are the greater difficulty it is to believe men who have lesse parts and learning know not all those subtil and specious Arguments which Heretiques especially if learned and subtil do bring forth They know not what the Socinians have to say against the Trinity against the Deity of Christ What Arminians for Free-will What the Papists for many of their superstitious wayes and it 's well they doe not not but that the truth is evident against them onely it might shake and stagger their faith who are weak whereas men of knowledge exercising themselves in their Bookes that they may be able to confute them meet sometimes with specious colours yea even some seeming Anakims in the way Mans wisdome is farre more able Destruere falsa then probare vera we can better object against truth then by faith assent to it and then no wonder it be so apt to miscarry Lastly The more wisdome and knowledge men have the more busie the Devil is to make them on his side Because the Serpent was more subtil than other beasts of the field therefore the Devil used him Ornari à te Diabolus quaerit said Austin to a great Scholar whom he would gladly have converted Most Heretiques have been men of great parts of admirable eloquence to perswade and winne men Good Elocution and Rhetorique is so apt to beare all downe before it that Hercules was made the God of Eloquence by some Heathens as if it had as much strength as he Vse Then how much are men of parts and understanding to bewaile themselves God chooseth babes and simple ones rather than such Study humility renounce thy understanding become a little childe Oh it may be that which thou art so proud of so confident of will be the means to damn thee as Absolom's hair was his death If any man thinke himselfe wise let him become a foole that he may be wise The Doctrine observed is That humane and earthly wisdome is a great enemy to the things of God In the matter of Doctrine to be believed we have demonstrated it already The next thing in order is The manner of Declaration and Publication of it in the Scripture And here we shall find worldly wisdome to be a great adversary But I shall instance in one thing only about that and that is The simplicity and plainnesse of the style That whereas there are two things that are exceeding apt to take with the world The one with Rational men The other with Affectionate men The Scripture seemeth to be furnished with neither For with rational men strong demonstrations and scientifical probations prevail exceedingly they lay they are slaves to reason bring a rational argument and this is such a cord that the strongest Samson cannot break Now many times men of strong reason are no wayes Rhetorical As the earth where mines of gold are is barren of grasse and
Peter commends believers That they did give heed to the Word of God as a light shining in darke places 2 Pet. 1.19 So then the Scripture or written Word of God is one instrumental Cause of all our Faith and Godlinesse It 's the Rule God hath tied us to we are not to receive Angels from Heaven Galat. 1.8 much lesse men on earth against Scripture A second Instrumental Cause of Grace is The Ministry appointed in the Church of God It would be in vain to reckon up the places that speake of its usefulnesse and necessity What is Paul or Apollo but instruments or Ministers by which ye believe 1 Cor. 3.5 Though they are not principals yet they are instruments Ephes 4.11 God hath given gifts to men Pastours and Teachers for the perfecting of the Saints That they be not carried away with every wind of Doctrine Yea they are called Fathers because they beget men to Christ and they are said to save men and convert men because they are instruments Yea they are called Workers with God 2 Cor. 6.1 What a great expression is this So that you see the Ministry is an instrumental cause Lastly There are the Sacraments when duely administred and received There are many great expressions given to them Bread and wine 1 Cor. 10. is the Communion of the Lords body and blood Baptisme is the putting on of Christ Now the truth is the greatest error that ever was by putting too much in Instruments hath been about the Sacraments In Popery the Scripture was farre enough from being set up too much they disparaged that making it insufficient and imperfect but then for the Sacraments they maintain The very Act of receiving is to work grace and in this Popery many people do still remain not considering that unworthy receivers receive their damnation as well as the worthy Christ and his benefits but when the Devil cannot destroy the power of godlinesse by tempting men to put too much confidence in instrumentals then he brings about Atheism and irreligion by a total rejecting of them opposing them to Christ Therefore Secondly There have been Enthusiasts or Illuminatists who have thought themselves spiritual onely That have either in whole or in part rejected these instrumentals A dangerous delusion it is and hath many times surprized those who have been hopefull in the wayes of godlinesse and had many parts and religious abilities but wanting a sure and sound foundation they living against the knowledge of truth God hath given them up to such delusions neither have they stayed in denying the Ministry and Ordinances but some of them have gone so farre as to neglect the Scripture also calling it the dead letter and saying a godly man is above the Scripture and the Bible Thus subtil is the Devil that when he cannot destroy by open prophanenesse he makes them decline too much on the right hand lifting them up to some pinnacle and then afterwards throwing them down by some dangerous temptation But this is a great sinne so to advance Christ and the Spirit as to oppose his instituted means and Ordinances First Because it 's a presumptuous tempting of God For as in providential things if a man should argue thus Man liveth not by bread but the Word of Gods mouth Cloathes and food are nothing if God do not give the blessing If a man upon this Argument should neglect all secondary helps Would it not be a presumptuous tempting of God You know how angry God was with Ahaz The Prophet promised unexpected deliverance to Israel and profered a signe to confirme this No saith Ahaz I will not tempt God I will aske no signe Isai 7.12 You might think this had been great faith but it was great presumption he tempted God while he said he would not Thou mayest think this is high and raised Godlinesse to have Christ onely and the Spirit onely thy teachers but if thou doest this to exclude his instituted meanes thou doest tempt God Secondly It 's great pride of heart and disobedient unthankefulnesse to God and that against his goodnesse and wisdome It 's Gods great goodnesse that he hath appointed men of the same mould with us to deliver his Embassage The people of Israel when the Law was given could not bear the expressions of Gods Majesty and if God had appeared at any time they thought they should die presently Now God knowing our frailty and weaknesse did appoint men of the same nature and passions with us and for thee to neglect this is to be horribly unthankfull And then the wisdome of God is much magnified by the foolishnesse of preaching as the Apostle cals it in the account of humane wisdome to save them and thereupon he amplifieth Gods wisdome that chuseth vile and contemptible things to confound the mighty and wise things of the world 1 Cor. 1. Take heed then of the neglect of the Ministry and means of grace it doth arise from that carnal pride that cannot condiscend to the seeming low means in Christs way Thirdly And I will name no more other matter belonging to this will come in afterwards It 's the immediate furthering of the kingdom of Satan Oh what a sad thing is it that which the prophane enemies and Antichristian adversaries did formerly endeavour to overthrow to wit the godly Ministry and means of grace that thou shouldst in another way do it For the preaching of the Word and the Ministry thereof how low soever it be with thee yet the Scripture cals it The Kingdom of Heaven often and that is in a great measure the Kingdome we pray might come And therefore tremble and again tremble left the Devil begin to undo thy soul by withdrawing thee from the Ministry of Christ Alas thou thinkest to set against that and overthrow that But poor man thou settest against thy soul and overthrowest thy owne soul Doe not then entertain any opinion or practice which opens a way to set Satan up in his Throne Vse of Admonition To you who have knowledge and parts and a repute of Religion take heed of Satans temptation in this kinde It 's a pleasing delusion he hath seduced many this way Lay therefore up a good foundation Shake off such suggestions as Paul did the Viper upon his hand walk humbly take heed of pride self-conceit affecting to be some extraordinary person Oh be not ignorant of Satans devices and subtilties in this kind Remember if thou art godly how usefull profitable and comfortable a godly Ministry hath been unto thee Vse 2. To rebuke with all severity those atheistical prophane men that neither regard Christ the principal nor the Ministers as Instruments They are neither for Paul nor Apollo nor for Christ but they are for their lusts their pleasures their mammon as for matters of Religion either Christs teaching or the Ministers teaching they make no matter of Verse 5. Who then is Paul and who is Apollo THese words are an argument to prove why they should not set
THE Scripture Directory FOR CHURCH-OFFICERS AND PEOPLE OR A Practical Commentary UPON THE Whole third Chapter of the first Epistle of St Paul TO THE CORINTHIANS To which is annexed the Godly and the Natural Mans Choice upon Psal 4. vers 6 7 8. By Anthony Burgesse Pastour of the Church of Sutton Coldfield in Warwickshire LONDON Printed by Abraham Miller for T.U. and are to be Sold by Thomas Underhill George Calvert and Henry Fletcher in Pauls Church-yard 1659. TO THE READER THe sound Interpretation and Practical Application of Scripture for the Advancement of Holiness as it is the most profitable and pleasant part of our Ministerial Employment so it should be the Readers wisdome and diligence to Exercise himself most in the perusall of such Spiritual Helps As for Controversies to look on them like the Bryars and Thornes on the Ground even the Effect of original corruption So that to leave the Practical and Affectionate part of Religion for the Speculative and Disputative is to part with our sweetness and fatness to become a bryar Yet Experience doth too much confirm how great a depravation is herein upon the mindes of men naturally doting upon Questions Strifes of wordes wherein is no Edifying It is reported of a Philosopher That he would not be resolved in the doubts he had upon his mind that so he might not be deprived of that pleasure and delight which he found in seeking and searching out of truth Which is as if a feavourish man would not be cured of the drought or thirst upon him that so he might still enjoy the pleasure he findeth in drinking But Scepticism and inconstancy and such inordinate affectation of Opinions and Controversies is contrary to the sound constitution of Christianity which inclineth to a solid mind in Matters of Faith and to an holy mortified heart in respect of our conversation Now to bring such an holy and heavenly Establishment upon the soul the only way is to make a constant and diligent Improvement of Gods Word in all the happy and blessed Effects it causeth upon the soul He that doth thus is like the tree planted by the Rivers side that will not wither but bring forth its fruit in due season Among other Portions of Scripture I have selected this third Chapter of the first Epistle to the Corinthians for the peculiar subserviency and particular conduceableness it may have to heal such distempers which at this time infect many The Church of Corinth though immediately planted as a pleasant Eden by Paul himself yet quickly degenerated the envious one sowing tares amongst the good wheat For not only Godly Discipline was collapsed and Prophaneness in mens lives much increased but such factions and divisions were crept in amongst them that like the renting of the veil of the Temple their destruction was praesaged hereby did they not in time prevent it by having one heart and one way The sky being thus red did signifie the foul weather that was to ensue For as Aristotle observeth That the perpetual duration of things is to be attributed to the simple and quotidian course of the Sun from the East to the West but the generation and corruption of things to the Oblique motion of the Sun and Planets in the Zodiack So the preservation and continuance of Faith and Holiness in the Churches of God is under Christ to be attributed to the uniform motion of the Guides and Officers therein but all corruption of Doctrine and Discipline all generation of errors and vices to their oblique and different courses This Chapter then may be called The Directory of the Holy Ghost both to Officers and People in their respective deportments that so there may be a mutual edification It may be looked upon as a Pillar of Salt to season all other Churches It seemeth to have that Inscription of Senacharibs Tomb upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By beholding of me take heed of pride in Gifts and Parts take heed of schismes and divisions set not up a Ministry against Christ nor yet oppose Christ to a Ministry These are to be composed with one another and not opposed Besides this general Matter there are also several Truths of great concernment contained in the Chapter especially the best VVine you meet with at last where is described the rich Treasure of every godly man There is an Inventory given in of all his Goods There is his Magna Charta confirmed Yea as the Devil once shewed the Glory of the world for a temptation so doth the Spirit of God here discover both the Glory of Heaven and Earth for the encouragement of the true Believer I shall not detain thee any longer with Prefacing but conclude Come and see Thine Anthony Burgesse March 18. 1658. THE CONTENTS OF THIS Practical Exposition ON THE Third Chapter of the first Epistle of St Paul TO THE CORINTHIANS Verse 1. ANd I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ Observ That the ignorance and sinfulnesse of a people are a just cause why faithfull and wise Ministers of the Word doe not sometimes preach of the more sublime and excellent points in Christianity p. 2 In what respects the peoples Ignorance is an impediment to the Ministers preaching p 3 In what respects the peoples Sinfulnesse is an impediment to the Ministers preaching p 3 Carnal It s several significations Observ That even among those who are truly and indeed of the visible Church of God there is a vast difference some are spiritual some are carnal some are men some are babes p. 5 What it is to be a spiritual man 7 What to be carnal or babes 8 Verse 2. I have fed you with milk and not with meat Observ 1. It must be the Prudence and Wisdome of the Minister to preach such matter and in such a way as the Hearers may receive good thereby p. 9 Observ 2. It 's necessary to acquaint People with the Principles of Religion before they go higher in Christianity 13 Considerations about the principles of Religion and the knowledge and ignorance of them 13 For hither to ye were not able to bear it neither yet now are ye able Observ That it 's a great sinne and just reproach to a people that have lived long under the means of grace if they have not got the due profit by it 17 The due profits and effects of the Ministry Intellectual and Practical ib. Verse 3. For ye are yet carnal 21 Qu. Why those that are godly for the main are called carnal ibid. Observ That the reliques of corruption which do abide in the godly ought to be an heavy burden to them against which they are daily to strive and combate ib. Considerations about the Saints infirmities and corruptions 22 And whence it is that they do not fully conquer sinne 23 And why God doth not cure his people at once 24 For whereas there is among you Envying and Strife and
as babes who are not yet begotten anew by the Word Can we expect any increase or fruit when men are not so much as plants planted by God Many Congregations being like Golgotha places not of dead skuls but of dead hearts Oh how short do our people come of the primitive Christians These very Corinthians see how Paul commends them 1 Cor. 1.5 7. Ye are inriched in all utterance and knowledge and yet he finds faults with them Alas the Ministers of God have farre higher and larger degrees of knowledge and grace to press you to if once the foundation were laid Thirdly There are many choise and excellent duties in the exercise whereof a Christian would have much joy and bring much glory to God but the ignorance of a people makes the Mixister not so frequently urge those because other things must be done first The duties are these Let the word of God dwell plentifully in you teaching and admonishing one another Col. 3 6. And again Exhort and provoke one another c Heb. 10.14 Thus the Father he is to make his family like the Church of God he is to instruct those that are under him in the knowledge of the Lord. Husbands they are to be such as can inform their wives if they doubt of any thing in Religion Let them ask their husbands at home saith Paul 1 Cor. 14.35 So families are to serve God as Joshua and Abraham resolved which is by praying to him and calling upon his Name How can these things be pressed by a Minister upon a people grosly ignorant How few Parents or Masters have you that know how to serve God in their family How few Husbands that know how to inform their wives in matter of Religion And how few Neighbours are able to teach and admonish one another out of the Word whereas the constant exercise of those duties would bring admirable glory to God would be infinite comfort to faithfull Ministers but ignorance and dulnesse hath covered the face of all people How many Families are there who eat and drink and swear and curse and go to bed and rise like so many bruit beasts and you can no more expect religious duties from them than understanding and discourse from the worm that crawleth on the ground Oh that we could once preach to our auditors as spiritual in this particular Fourthly The ignorance of a people restraineth the Ministers of God that they cannot so powerfully presse at first the pure and sincere worship of God and the leaving of all superstitious and traditional wayes of worship but they must by degrees here a little and there a little as they are able to bear it Thus our Saviour shewed in that fore-mentioned place Luke 5. No man putteth new wine in old bottles The people were offended that Christ and his Disciples did not follow that external worship which others did and he tels them it is with Auditors and Disciples as with bottles if old they are not able to bear new and spirituous wine Hence our Saviour told the Disciples at another time I have many ohings to tell you but you cannot hear them now therefore they were to stay at Jerusalem till they were indowed with the holy Ghost from above If we should at first press a people plunged into all ignorance and superstition to the highest and exact worship of God they would judge it madnesse Hence our Saviour by degrees instructs the woman of Samaria who worshipped she knew not what And Calvin commends that known counsel of Austin to a Bishop who desired his advise about Discipline where the sinne of drunkennesse had generally infected all which was That he should proceed wisely and mildly Monendo magis quam minando c. So Cyprian saith of himself In remittendis delictis penò ipse delinquo yet this must not be used for slothfulnesse and remisness in Church reformation For how greatly hath God blessed even the endeavours of a few against universal impiety Thus much for Ignorance Then the Sinfulness of people make them uncapable of many precious truths in Religion As First The Ministers labour is most spent in discovering the damnable nature of grosse sins taking them off from their bruitish beastly wayes and as for spiritual sins unbelief diffidence in the promises carnal confidence in themselves c. These they cannot so much presse against because such Auditors come farre short of civility and therefore much lesse reach to piety Hence though they can go along with Sermons that urge the leaving of grosse sinnes yet those about Regeneration and a New creature they cannot perceive Thus our Saviour If I have spoken to you earthly things and ye understand xot how can ye heavenly John 3.12 Secondly To a people living in grosse sins we cannot so frequently and gloriously preach Jesus Christ in the Offices of a Mediatour We cannot make it our work to set forth the promise of the Gospel in its glory We cannot preach of joy and peace in believing We cannot commend the resting and relying upon Christ for before this be done men must be convinced of the guilt of their particular sinnes Thus Paul did to Felix when desired to preach of faith in Christ Thus Peter indeavoured to prick the consciences of those that murdered Christ the life of glory Thirdly The performing of duties in a spiritual and gracious manner so as to have communion with God and to enjoy him This also is too high for sinfull wicked men Wisdome is too high for a fool saith Solomon and so the spiritual praying hearing enjoying of God in those Ordinances is a paradox and mystery to them What a glorious expression is that We beholding as in a glasse the glory of God are transformed into his image 2 Cor. 3.18 but the world hath not received the Spirit of God to know these things as the Apostle saith in 1 Cor. 2. Vse To arouse and awaken people out of their ignorance and sinfulnesse If Aristotle thought a young man no fit Auditor for his Morals because he was subject to unruly affections how fit can people blind in mind corrupt in affections be to receive the truths of God How great is the labour and grief of a Minister to preach to those that are not so much as babes in Christ The very Ox and Horse know the noise and command of the Driver and turn as he would have them onely man is more unruly and bruitish refusing to order his steps as he is commanded How much of the study labour parts and godlinesse of a Minister may be lost through the indociblenesse of hearers Though we preach not Latine yet the matter we preach may be so spiritual heavenly that it may be as untelligible as an unknown tongue We would go on to perfection were not your slownesse slothfulnesse an obstruction Is not Christ nor the glorious promise no more published thank we our selves for this To such are the wounds the blows and the threatnings of the
Saviour to those that do not find themselves lost to commend a Physician to those that find themselves whole to pour oyl where there are no wounds is to pervert all order Ho every one that thirsteth saith our Saviour Joh 7.37 And Come unto me all ye that are heavy laden Mat. 11.28 The Spirit of God convinces the world of sin and then of righteousness Oh but how much unwise and unfaithfull preaching is there in this respect How many are there that strengthen wicked mens hearts and make them not sad whom God would have made sad That daube with untemppered morter that say to every prophane man if he do but cry Lord have mercy upon me Be of good comfort thy sinnes are forgiven thee It 's this daubing and soothing up people in their wickedness striking out all fear of hell and damnation that makes them wallow like swine in their filth To such to preach no comfort but the Law and Threatnings but to those that are broken in heart a tongue of the learned is required to speak a word in season How carefull was Paul that the incestuous person should not be overwhelmed with grief 2 Cor. 2 And here is the more wisdome because Satans temptations are subtile and insinuating We are not ignorant of his devices of his schismes what false circumventions and appearances he will have Now How many are there that are not acquainted themselves with the depths of Satan that are no better Comforters then Jobs Friends were Christ himself was affected with all our temptations that he might know how the more feelingly to pity others Thus a Minister that hath himself been in the deep matters of God that hath himself been exercised with all kind of temptations he can only tell how to speak to the heart of another So that you see much wisdome is required in the giving of comfort Alas every sick man every dying man looks we should give comfort and they would have a word of comfort Oh but what hath thy life been What truth of grace is there in thee Have not some wicked men cryed out of their sinnes in fear of death and publique judgments as Pharaoh did Therefore we must take heed what we do we must not comfort whom God would not have comforted Here is great wisdome required A third part of his Doctrinal Key is To rebuke and reprove for sinne Now how great a skill is it wisely to reprove to have zeal and knowledge together Some must be reproved sharply Tâ—t 1.13 cuttingly We must not spare Thus John called some a generation of vipers Mat. 3.7 and our Saviour Wo to ye Scribes Pharisees Hypocrites many times repeating that upbraiding of them These were obstinate impenitent Hypocrites Mat. 23.13 14 15. and little blows will not move them Others again are tender tractable meekness will do more than austerity So that there is scarce any thing requireth more wisdome than publique and private reproofs Men can so hardly bear them Genus quoddam Maritirii est reprehensionem patienter ferre It is a kind of martyrdome to bear a reproof patiently And Ministers are either apt to be too awfull and pleasing of men or else too boisterous or passionate So that the Shepherd of irrational Sheep have a farre more easie task then spiritual Shepherds of men especially in superstitious Customes in false waies of worship Here an Angels wisdome will scarce suffice What a trouble was that to the Church in her infancy about the retaining or leaving the Jewish Ceremonies The Questions and differences grew so hot that it had almost torn the Church in pieces The Council of Jerusalem was called about this many still Judaizing thought that if you took the observation of times and outward Ceremonies away you took away all Religion Paul in his Epistle to the Galatians and Rom. 14. is very diligent to inform them about this endeavouring to make them spiritual and to draw up their hearts from those beggerly elements Paul was circumspect how to walk in this slippery Controversie To the Jew I became a Jew 1 Cor. 9.20 Not that he was a dissembler or an Hypocrite or humoured them in their superstitious weakness but he took upon him all sweet affections he was as a Jew to a Jew as weak to weak he would consider them as if he were in their case Yea to walk in these Controversies was so hard that Peter gave great occasion of offence yea Barnabas was also laid aside for he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which made Paul resist him to the face with this dissimulation Gal 1. Now if the Apostle was so industrious to root out the practice of those Rites and Ceremonies which yet God himself had once commanded how much rather should we those things which were brought into the Church without any command of God or warrant of Scripture but meerly by the will of man As for the other kind of Keyes Church-Government the wise managing of that is far more difficult then Political But I shall wave that as not so proper to this Text. Let us consider the Reason Why this Doctrinal feeding requireth such skill and Prudence And First Because divine truths are not to be managed by humane wordly wisdome but by spiritual wisdome As it 's God that teacheth people to profit Isa 48.17 so it 's God that teacheth the Minister to preach profitably Hence the word of wisdome is reckoned among the gifts of Gods Spirit 1 Cor. 14. and the Apostle saith We are not able of our selves to think a good thought 2 Cor. 2.5 as some expound it in the way of our Ministery we cannot think that which is good and profitable to mens soules without God Hence as of Christ the cheif sheepherd it is said the Spirit of wisdome counsell and understanding shall rest on him Isa 11.2 so it would be happy if the same Spirit proportionably did rest on inferiour shepherds I have caught you with an holy guile 2 Cor. 12.16 There are divine stratagems to win mens soules and if Aholiab and Bezaliel are said to have the Spirit of wisdome given them to build the material Tabernacle how much more do others need it to edifie this spiritual one Exod. 36.1 Seeing then the managing of holy truths is not had by humane prudence but by wisdome from above we must be Scribes instructed to the kingdome of heaven we are not born but made Preachers of the Gospel by God no marvel if this be so great a work Secondly Therefore is wisdome necessary in our preaching of divine things because the miscarriage of these precious truths is a farre greater loss then any earthly loss It 's pity for want of skill in any calling to miscarry in a mans wordly affairs but much more in heavenly there needs not only faithfulness but wisdome A wise and faithfull steward it is that makes five multiply to ten If the Prophet speaking of the Husbandmans skill about his several graines tithes and
truly love one another because the Motive of it is the Image of God The cause of it is Gods command And the end of it is to do good temporal and spiritual to one another Hence this is called love in the Faith Tit. 3.15 and in the Spirit Col. 1.8 And therefore if the people of God at any time quarrell and strive one with another there is so much manifestation that their love was not because they were godly but for other ends For if so then because they are the Children of God still they are such as have grace They are such as God hath cast his love upon therefore thou darest not but love them still How darest thou but be reconciled with him to whom God the Father through Christ is reconciled The Apostle doth very frequently urge this duty of love and that without dissimulation knowing the corruptions and falsehood that would be even in the godly did they not take heed But as for the wicked the very Heathen said Amicitia nisi inter bonus esse non potest Friendship can only be upon grounds of goodness and honesty Therefore if you see any man agree upon evil grounds because others are wicked like themselves or for matter of profit or matter of pleasure here is no sure Concord But are as dogs playing together in the room while bones are cast amongst and then they snarle and fight with one another Take all the wicked men that are though they are never so great yet matter of pleasure or profit will presently divide them So that it 's no wonder if Herod and Pilate cannot agree unless it be against Christ Wicked men never joyn together unless it be to oppose godliness In the second place take notice there is a two-fold Striving or Contention First That which is good and laudable Thus Jude commands to contend for the Faith once delivered To be in an agony for it vers 4. And we must in our places strive and ever zealously quarrell with wicked men for the honour and glory of God Now though this Contention and Striving be not intended here yet I shall speak a little to it in the close because there are those who account all zeal and fervency for God to be quarrelling and making tumults As Jer. 15.10 Wo is me that my mother bear me because I am a man of contention Why so He reproved them for their sinnes He spake contrary to their carnal humours and thereupon he was thought to be the only troubler of the Kingdom But Secondly Their is a sinfull and ungodly Striving And that may be about a two-fold Object Either in Civil worldly things quarrelling and wrangling about them or in Religious matters Their is a desire in some to be cavilling against the Truth and to be gain-saying those Duties that are commanded or needlessly striving with idle Disputes that make not for godliness Of which the Apostle speaketh fully Tit. 3.7 A great disease in these times Now le ts briefly speak to both these And we will First Shew the Sinfulness of the Causes Secondly The Effects wherein they manifest themselves And Thirdly The Aggravation of the sinne The Cause in the general is That bitter poisonous fountain of corruption within every man Man by nature is a Spider a Toade He can spit nothing but venome He is a bramble that tears every one that cometh near him Thus Gal. 5. strifes and Contentions are made the manifest works of the flesh It 's not a doubtfull or an hard matter to determine whence they come All thy jangleings clamours and evil speakings they come from that gall and wormwood in thee James 4.1 Whence come wars and fightings He cals that strife amongst them a Warre Do they not come from the lusts that warre in your members See here There is no man striveth and brawleth with another but he hath a lust in his heart which striveth and fighteth against his soul Thou seekest to be wronged to undoe another but that anger in thy heart will undoe and damn thy own soul But the Particular Lusts are 1. Pride Where pride is there is Contention Prov. 13.10 A proud man he cannot but strive no more then fire cannot but set all on a flame where it is All the Divisions and Troubles that are either publique or private come from Pride Every man would have his will to be done Whereas humility and lowlimindedness that keeps all in peace and quietness The Chimny that is higher then other parts of the house puts out all the smoak and dark vapours and those sometimes that would exalt themselves above others they must needs evaporate their loathsome stomack against others 2. Ambition and vain glory Which comes near to Pride When men are ambitious for great earthly power or the high places in the Church this maketh many quarrels Absolom's ambition for the Kingdom what a terrible shake did it make in Israel This ambition is an huge Whale that quickly will swallow up all the good and welfare of others and it 's no less dangerous in the Church Have not the Divisions thereof been through the ambition and vain-glory of some who have inordinately loved applaus and many followers This hath alwaies been like a Sword in the side of the Church that hath brought out both blood and water 3. Malicious froward dispositions There are some of that rancorous turbulent natures that they cannot be quiet but in the disturbing of others Salamanders that can live no where but in the fire never at rest but when they are in brawlings or contentions that have not only their tongues as James saith but their hearts also set on fire from hell Jam. 3.6 As these are dangerous persons in a Kingdome for they do to it as the Devil to the possessed body throw it sometimes in the water and sometimes in the fire so they are also in Families and in Townes These are cursed men For as Peace-makers are blessed so strife-makers and quarrel makers are cursed men 4. Covetousnesse and sinfull love to the things of the world that makes men quarrel and brawl So that some say those two Pronouns Meum and Tuum make all the strife that is in the world an unjust covetous desire to have more than is thy own or lusting after other mens or discontent at thy own condition This makes thee fill the world with quarrels Lastly Impatience when men know not how with patience and godly wisdome to passe by many injuries and wrongs The Scripture bids us overcome evil with good and if a man strike on one cheek to turn another Luke 6.29 He doth not there forbid a lawfull resistance of evil before a Magistrate or a defence of his right but all private revenge and impatience of spirit whereby we are ready to resolve As he hath done to me I will do to him Oh no! Christ teacheth us a spirit of meeknesse of patience to pray for those that persecute and hate us Now the
good sense against the general sense of many others and this doth exceedingly please ignorant people What opposition did Paul find by such that taught tast not touch not that brought in worshipping of Angels and left Christ the Head and all this was done under a colour of wisdome and humility Col. 2.23 Even as in Popery still they urge we must have the Saints and Angels Mediators to God for us for is it fit say they an inferiour person should go into the presence of a great King without the favourite Thus the Heathens argued of old and thus the Papists now these things carry a shew of humility and so those thousands of superstitious ceremonies and wayes of worship that have been brought into the Church they come under the name of zeal and devotion but observe the Scripture you shall see Baptisme the Lords Supper when purely administred although in a grave and holy way yet in such simplicity and plainness that there is not the least mention of the least ceremony or traditional worship that afterwards was introduced and this the Apostle meant when he said He was afraid lest the Serpent should beguile them from the simplicity of the Gospel of Christ 1 Cor. 11.3 Oh that is a worthy place there is a simplicity in the Doctrine Worship and life of the Gospel and your minds are easily corrupted from this Thirdly If the Devil cannot yet scatter this little flock of Christ then he raiseth up all the power civil and ecclesiastical against it that he can Thus they were the builders Church-officers that refused Christ Mat. 21.42 Observe and you shall see the greatest persecutors of Christ and the Apostles were the Priests a Councel of them was called they were alwayes combining to put them to death so that a corrupt superstitious Ministery hath alwayes been the greatest enemies to Reformation and godâ—iness Heu Domine qui sunt in Ecclesiâ primi sunt impersecutione primi And therefore at our first Reformation the Protestants dâ—d truly affirm there could never be any Reformation unless they first began with the Court of Rome and the corrupt Clergy Sigysmund the Emperour said to one counselling to begin the Reformation à Minoritis yea saith he à Majoritis The Sunne in an Eclipse makes great corruptive alterations in sublunary things was the tradition and so a corrupted Ministery cannot but oppose and set against all those that discover and reprove their abominations and thereby are destructive to the souls of their followers Now with these venomed arrowes hath the Devil for the most part shot into the bowels of the Church But if he cannot do thus yet there will be a godly faithfull Ministery maugre all his malice Fourthly Then he steereth the clean contrary He will see how he can destroy mens soules by causing men to give them too much honour Even as Nehemiah's enemies that did oppose and do all they could to hinder the building of the Temple when they could no longer prevail by open violence then they proffered to build with them You have a notable History Act. 19.13 14. of vagabond Jewes that were conjurers who took upon them to adjure by the name of Jesus Thus you see the Devil when he could no longer work in his own name he works in Christs name And therefore Paul saith He transformeth himself into an Angel of light 2 Cor. 11.14 Now he cannot do that better then by abusing the repute of those that are eminent godly Teachers Let us consider How many wayes even by godly eminent men he may hurt the Church And First When he doth tempt and draw them away into any errour or falshood than their example draweth many after them The godlinesse and learning they have makes a way for an universal reviving of their falshoods We see this in Peter when he out of fear complied too much with the Jews confirming them in their superstition it 's said He compelled others to live as Jews Gal. 2.14 How did he compell them He did not threaten and use violence as Paul compelled Christians to blaspheme but his example meerly was so potent none dared do otherwise than Peter a Pillar of the Church yea Insomuch that Barnabas also was led aside by this dissimulation So that the Devil if he can no longer by the Chief-priest indanger the Church he will by the errours of one of the chief Apostles We might clear this in after ages by several instances especially Origen a man so famous for godlinesse learning and suffering for the faith of Christ that men thought it safer to erre with Origen than be in the truth with others What a great temptation did he prove to the Church as Lyrinensis doth excellently amplifie it He could do more hurt by one Origen than by many Marcionites or Manichees Secondly If he cannot corrupt their minds then he tempts eminent instruments in the Church to some failing in their lives to some unjustifiable practices that so their whole Doctrine may be condemned How circumspectly and warily did Paul walk that the enemies of the Gospel might not have wherewith to blaspheme Therefore our Saviour said The Devil had desired to winnow the Apostles Luke 22.31 In winnowing there is the purging of the wheat and the driving away of the chaff Now the Devil hoped for the later to find them but chaff as he thought by his temptations to make it appear Job was but an hypocrite and served God only for carnal ends And thus the Devil he labours to stirre up flesh and bloud in them as it was wofull in Peter to deny his Master whereby prophane persons might say who would care what Peter saith he in danger will lie and forswear his own Master Especially Judas was a fit instrument for him he used him to bring about the death of Christ so that Judas did as much hurt as all the Priests for he was one of Christs followers knew his way and for him to become Satans instrument this made much for the kingdome of Satan Not that Judas was once truly godly as some plead alate thereby proving the Apostasie of the Saints but in esteem and appearance he was for a while at least reputed of as a Saint Thirdly If he can neither corrupt their judgements or practices then he sets them up too high he maketh men in Christs room And this the Apostle doth so much argue against They have nothing but what they receive they are but instruments so as Paul spake in another case viz. of miracles asking the people Why do ye look upon us as if we by our own power had done this wonder The same may be applied to all ministerial successe It 's not Paul or Apollo doth enlighten the mind doth convert the heart See how much hurt the Devil doth the Church by the name of these instanced in One saith I am of Cephas that is of Peter Now the name and repute of Peter is that upon which all Popery is
it sometimes again to pull it up Oh fear lest that curse fall upon you yea that sentence be already come out Cut that unprofitable tree down and cast it into the fire Appolo watered This is the second main particular of the ministerial imploiment of Church-Officers To water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth a little alter the metaphor for that is properly to give beasts water yet as those that have plentifully drunken are said irrigari so to give to drink may be said to water The Metaphor is taken from plants to mans soul as the Garden is of a wildernesse planted with sweet and precious herbs but this is not enough it is afterwards to be watered else all will immediately decay So it is here Though we have received the principles of Christianity and are setled therein yet if there be not continual watering and pains taking the Church of God will presently become like a wildernesse No Church is like Paradise at first which being once planted needed not any water from Heaven but rivers came from the midst of it to water it and make it fruitfull So that to water is no more then to use all those ministerial helps that Christ hath appointed that the spiritual seed once sown may grow up to a plentifull crop God Isa 5. compared his Church to a Vineyard which when he had bestowed much cost on and for their unfruitfulnesse was resolved to destroy it then among other things he commanded That the clouds should not rain on it So that for God to deny spiritual watering to a people once planted is a sad forerunner of future desolation The Doctrine is That it is not enough for a people once to receive the true Faith and principles of Religion but they need a further watering and quickning them up to grow If the Husbandman should sow his seed and never have any rain to drop fatnesse his seed would rot under the ground And the Gardener who hath set his plants hath had his water-pot to cherish and refresh his dried plants Now as the Apostles they planted so there were Evangelists who did either accompany the Apostles or went where they had already planted and further instructed them Sometimes we read Paul himself watering where he had planted And it 's the constant imployment of Ministers in a Church already setled to water that is to endeavour the further growth of their knowledge and graces First Let us consider Wherein this spiritual watering consists and then the grounds First It lieth in a more explicite and distinct instruction about the principles of Religion already received For there is no vessel that receiveth all this heavenly liqour at first Apollo himself was an eloquent man and potent in the Scriptures yet he that watered others did once need watering himself Priscilla and Aquila did further instruct him in the wayes of God Act. 18 26. As the Sunne doth not come to the vertical point immediately but by degrees so neither do a Church or people presently arrive to the fullness of knowledge in the things of Christ but they still grow in more understanding Thus the Apostle prayeth Eph. 1. for the Ephesians already converted and enlightened that they might have the Spirit of revelation and wisdome and may be able still further to know the depth and breadth of Gods love in Christ And the Apostle Peter commends Believers that they did still give heed to the Scripture till the day-starre did arise in their hearts 2 Pet. 1.19 Oh then Who can bewail the imperfect and defective knowledge that is every where The eyes that should have grown clearer and clearer are become blinder and blinder You consider not that much more even about the very principles of Religion is yet to be understood then most do understand The Heathen even dying would still desire to learn and know more how much rather should Believers seeing the objects to be known are so heavenly spiritual and necessary The Philosopher thought a little natural knowledge about the Heavens better then a great deal of knowledge about the nature of sublunary things how much then is the supernatural knowledge of heavenly things in a practical way to be esteemed which will bring us to life everlasting Know then it 's your great duty to come up to more understanding in Religion Shall a David that had more knowledge then his Teachers pray yet to have his eies opened Psal 119. What fervent and earnest prayers should thou then have that thou die not and be damned in ignorance Secondly This watering lieth not only in advancing our knowledge but in giving further and clearer Arguments to confirm our faith and to make us unshaken and stedfast Oh we see for want of this particular how many reeds there are that be shaken with every wind They were indeed planted but not well rooted and what hath not a deep root will immediately wither Thus the Apostle exhorteth often to stand stedfast and immoveable in the work of tho Lord How can that be but by being strengthened more and more in believing We read of the Disciples that sometimes when any great miracle was wrought by our Saviour it 's said His Disciples believed Joh. 2.11 Why did they not believe before Yes but now they were more confirmned establishment and confirmation either in the truth or in godliness is a great matter yea it is all in all We read of a glorious likely building but because it was upon the sands therefore it fell down immediately and the fall was great Mat. 7.27 The third kind of ground miscarryed after all the hopes it gave because it had no deep root Mat. 13. So that a choice part of the Ministers work is to see that whatsoever faith whatsoever holiness there is this be so confirmed that it waver or wither not We read of the Apostle going even to those places that were already planted that they might confirme those that believed Alas the things of Christ meet with so much subtilty to undermine them and so much open violence to prostrate them that there needs daily confirmeing and following them We are subject to many strong winds and violent blasts that unless deeply rooted we cannot subsist Thirdly This watering containeth direction about the beauty and order of Churches in the government thereof when once planted As Rome so neither Jerusalem is not built on a day The Church at her Infancy is not a prepared subject for those many duties that are required of her especially the Church being a society of men orderly knit together there is need of governement without which men instead of being Saints and Christians would be wild beasts and this must come in by degrees it 's an essential Church before it can be a political one Thus the Apostle Paul after he had planted this Church yet had not setled all things concerning the order of it especially he bewailed that irreverent and prophane receiving of the Sacrament which was amongst
of private persons though they also are to take heed they put no false or erroneous sense upon the Scripture but he speaks of publick Teachers who by their calling and Offices are to build Now the Object of this Exhortation is To take heed what they build To build after the foundation is laid is the same with watering after planting And it implieth a further continuation and illustration explication and application as also a clearer confirmation of that matter which is already laid down by the Apostles So that observe The Ministers of God are greatly to take heed that they preach no other thing than what is already contained in the Scripture Or It 's a dangerous thing to put that sense and meaning on the word of God which is not the true genuine sense of it They are with much care fear and trembling to consider how they build upon the Scriptures And if Ministers are thus to take heed then likewise all others who reade and search the Scriptures are to take heed of presumptuous boldnesse and irreverent ignorance in the perverting of it The Scriptures are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testament or Will of Christ Now as it 's a dangerous thing even by the Laws of a Land to corrupt forge or falsifie a mans will No lesse capital is it to the soul of a man any wayes to pervert the Doctrine of the Word of God 2 Pet. 3.16 They that are unlearned wrest the Scriptures unto their own destruction See here a man may damn his soul by wresting and tormenting the Scripture as it were upon a rack to a contrary sense then what it intended Oecumenius on the place saith It 's as great a sinne to pervert the writings of the Apostles as it was to cut and mangle or murder their bodies To amplifie this consider There may be a two-fold building or ADDITION to the Word of God either Destructive and Corruptive such as wholly overthroweth the true meaning and sense of the holy Ghost And this is a very dangerous sinne Or else Perfective and Explicative Thus the New Testament was added to the Old as a perfective addition not corruptive though it could not have been added as Scripture but that the Authors thereof had a divine infallibility And now what the Ministers of God in their Ministerial labours do it must be an addition explicative of the foundation though it be not with divine infallibility We see here God thought it not enough to plant a people but he will have in all ages men to water not enough to lay a foundation but he will alwayes have builders who are to build on this For indeed we must not strain the Metaphor too farre Paul did not only lay the foundation but did also build up all the necessary parts of the house also onely by this similitude he would shew That there must be alwayes in the Church publick persons who by their Office are to build up people in faith and godlinesse but they are not left to their own imaginations to their own thoughts They must dresse every Sermon at the glasse of the Word they must preach as they reade in Scripture Secondly The word of God which containeth the foundation that the Apostles have laid may be either considered in respect of the words only or in respect of the sense cloathed with the words Now indeed it 's not the holy Scripture but when both the sense and the words go together if a man take the words only contrary to the sense he abuseth it and so promoteth the Hereticks and the Devils interest not Gods glory For the sense that is the internal for me and life of all the words So that it is not enough to alledge the words of the Scripture It 's not enough to be able to say The Scripture saith such words but the true sense and meaning that is the soul the words are the body only yet the words must be diligently attended unto as that by which we come to find out the sense The Devil brought Scripture but he perverted it applying it to an ill sense and so all Heretiques have alledged words but not the true sense breathing in them In the next place Let us consider Why we ought so to take heed and that is to be manifest in many respects First From God himself his glory and honour is greatly concerned herein For when we come in his Name and pretend his Word and indeed it is our own What is this but an high offence to God God doth severely threaten those Prophets that broached their own thoughts and preached the lies of their own imaginations yet said Thus saith the Lord. It 's no dallying matter it 's a matter wherein much prayer much humility and many graces are to be exercised lest we should highly dishonour God Oh if this were written in mens hearts they would be more tender and fearfull in delivering their opinions in saying This is the sense or that is the sense For when thou sayest This is the meaning of the holy Ghost This is the truth of God it behoveth thee again and again to consider lest thou put thy lie thy falshood thy sinfull imagination on God Secondly On Gods part we are to take heed Because he hath so severely threatned all those that adde or detract to his Word Any that shall alter these foundations or change these bounds If it be so hainous a matter among men to remove a land-mark and to confound such bounds how much more here That command not to adde or take away is set home with a terrible threatning Revel 22.18 If any shall adde God shall adde unto him the plagues that are in this book Oh see then what thou deliverest out of Scripture as Gods word for the judgments of God are threatned to such as offend herein And Prov. 30.6 Adde not unto his words lest he reprove thee Thou challengest any adversary to confute thee see here God will confute thee he will reprove thee and thou be found a liar Thou thinkest happily such and such an adversary will reprove thee take heed God doth not become thy enemy for such an opinion Oh then while we are preaching and delivering our heavenly message to you we are under a dreadfull account we are to pray and fear and consider lest God find us liars and reprove us at last Secondly On the peoples part Therefore we ought greatly to take heed For 1. The word of God in the true sense of it is the onely food and nourishment of the soul That onely doth nourish and cause to grow So that all those who build up any thing but scripture-Scripture-truths they give poison to a people to live upon How great a crime is it to poison any fountain where all people fetch their water And thus all they do and if it be not poison yet it 's but chaff What is chaff to the wheat said the Prophet Jer. 23.28 All
gold and silver is there we must dig thence we must replenish our selves Teirdly There is implied the durablenesse and constancy of it Gold will not melt away in the fire or be consumed as hay and stubble will And thus the Apostle alludeth to afterwards He shall be saved so as by fire and the fire shall try every mans work He speaks of a probatory and not a purgatory fire that is afflictions or the light of Gods word shall burn all this stubble So that the truths of God they are so constant and abiding that when a man comes to be afflicted to be persecuted to be undone for the truth of God this will abide What is the chaff to the wheat Jer. 23.28 When a wind comes the chaff is blown away And therefore this should make all very carefull herein both Pastor and people God will have his fire there will be winds and tempests whether it be gold or stubble wheat or chaff then it will be discovered whereas divers and strange erroneous Doctrines they have not been willing to come to the fire Every Heresie in the Church went up and down like Cain trembling left every place of Scripture that met it should kill it Fourthly The truths of Christ are compared to gold and silver Because of the solidity and ponderosity of them they are weighty and heavy Whereas errors are compared to hay and stubble what is lighter than these And therefore such as give way to falshood they are said to be carried away with every wind of Doctrine Ephes 4.14 as if they were so many feathers or straws Whatsoever opinion then is accompanied with vanity levity and emptinesse it 's not solid grave and substantial refuse that It is said Solomons ships they went for gold of Ophir and they brought home pearls Thus do many men they make us if they sought out the admirable and solid truths of God and they bring Peacocks empty gaudy flourishings of wit or curious opinions This is not the weighty and solid truth of God Fifthly They are compared to gold Because of the purity and sincerity in them The truths of God they have an holy simplicity and sincerity and therefore false Teachers are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. to corrupt the pure word of God as hucksters do their wine David compareth Gods word to pure gold even seven times refined Psal 19 And hereby it becomes a very dangerous sinne for any to counterfeit it or corrupt it If among men their Laws make it a capital crime to counterfeit or clip their coin certainly God will account it no lesse hainous a sinne to do so with his truths As it's gold for sincerity so it 's compared to the water of life for its purity And as Isaac complained of the Philistims as the greatest injury that could be to stop up his wels with earth and it 's a matter of death to poison a fountain or spring where men use to drink so destructive and hainous a sinne it must be to infect the pure streams of the Sanctuary that people should thereby suck down their own poison Sixthly It 's compared to gold for the efficacy and choice vertue thereof Gold is not only of price and esteem but it hath it's powerfull operations in medicinal wayes against bodily diseases And thus certainly the truths of God are when received by faith they are mighty to the casting down of all the strong holds of sinne they are powerfull to overthrow the greatest oppositions Sanctifie them by thy truth thy word is truth John 17. Thus it 's said Psal 19. To convert the soul as the learned there interpret it is revive the soul to bring life again when a man by discouragements and dejections is even swooning away Oh then these golden truths of Christ they have a special influence upon the heart of a man to revive against faintings to dispel all distempers and to preserve against all languishings Seventhly They are compared to gold and silver For the usefulnesse and profitablenesse to all things Money answereth all things saith the Wiseman Eccles 10.19 Many outward comforts in this world may be had for gold and silver you may have friends food raiment Hence the Heathens made Pluto wealth a god because it wrought all things among men Clausum aur â custodit Jovem Horace spake of the covetous man He keeps his god in his chest And covetousnesse is called Idolatry Col. 3.5 Thus gold and silver prevail in the world And therefore Balaam to expresse his resolvednesse not to curse Israel said Though Balaak would give him an house full of gold yet he would not curse them But alas what are these to the truths of Christ They are profiâ—able for such things which material gold and silver cannot do Judas when tormented in in his conscience foa sinne What could his thirty pieces of silver comfort him Could that ease his conscience Give gold and silver to the damned men in hell will that comfort them There are many mercies that all the gold and silver in the world cannot help us unto but now there is no condition no doubt no affliction no want but the truths of Christ are very profitable unto The truth of Justification by faith in Christ Is not that more worth than the gold of Ophir What precious and powerfull operations hath it upon the hearts of the godly Eighthly The truths of Christ are compared to gold and precious stones Because they are able to enrich a man with all graces There is spiritual and heavenly wealth as well as earthly and temporal and the truths of God are of the first sort Thus the poor of this world are said to be rich in faith Jam. 2 5. And Christ became poor to make us rich 2 Cor. 8.9 not in outward respects or external greatnesse but in internal and spiritual riches Mark that counsel Revel 3.18 to the Church who thought her self rich and needing nothing I counsel thee to buy of me gold tried in the fire that thou mayest be rich Oh that people were spiritual You see here is gold offered to all and he is indeed foolish that refuseth this There is many a man with gold and silver and much wealth in this world and yet is very poor towards God When our Saviour had declared that Parable of Dives and the eternal torment he had after his great pleasures he concludeth So is every man that is rich in the treasures of this world and is not rich towards God Luke 12.21 In the second place To build gold and precious stones on this foundation is not onely to preach sound and pure matter but this matter in a pure and exact way Now this golden way of preaching to be Chrysostoms and Chrysologues indeed consiâ—eth First In preaching of them after Scripture Authority when they are conveyed unto you as having the stamp and Authority of God The Prophets came with Thus saith the Lord and this like thunder may make the
stoutest trees to tremble The sayings of any men in the world though never so eminent are not brought in religious matters for confirmation but illustration And it 's a great proficiency in hearers when they affect and delight in such preaching Austin while a Marcionite and a great Humanist had much ado to delight in the Scripture because he did not find such humane eloquence but when he came to find the words thereof like fiery darts and arrows in his soul then he was ravished with the excelleâ—cy of it Sâ—condly It 's to preach them with Scripture gravity and solidity As the Oracles of God 1 Pet. 4.11 he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the oracles implying the power and efficacy of Gods Spirit upon us aâ— having more of divine inspirations than humane acquisitions The more of mens wits fancies and conceits the lesse of God and so carrieth the lesse reverence and awe And this the Apostle doth greatly aim at Those false teachers came with cunning and enticing words and so deceived whereas the Apostle speaketh to the contrary That the Gospel came unto them not in humane eloquence but in demonstration of the Spirit and of the power of God Indeed humane parts and humane arts they are to be used but as servants not as mistresses It 's Austins allusion concerning Cyprian The Israelites took gold and jewels and earings from the Egyptians and turned them to their own use and so we may take humane abilities and excellencies and make them contribute to the Gospel only they must not be affected nor made the principal As the flowers that may be in a Corn field all the plowing and sowing was not for them but for corn Christs truths you see are precious stones and they need no painting Thirdly They are to be preached with Scripture simplicity in respect of aims and ends For though a man should build gold and silver yet if it be for humane glory and earthly greatnesse he builds hay and stubble though this be known to God only But this fire will discover the secrets of mens hearts And therefore we are not only to look to what we build but why we build Is it the glory of God the salvation of mens souls This will be comfortable at the day of revelation of all things Vse of Instruction With what delight and holy covetousnesse you should receive the truths of Christ they are no lesse worth than gold than precious stones The Tabernacle was covered all oveâ— with gold and they brought precious stones to it and thus is the Church of God still to be built Revel 21.19 And as in Solomons dayes God made gold as common as the stones in streets So in these later dayes those golden truths which before were rare and precious now are common but the common familiarity of them hath brought contempt and neglect of them else thou wouldst take up every truth of Christ as a precious pearl These are the best Jewels in the ear Oh but who can bewail the swinish lusts of men who had rather have their drosse than those pearls No wonder God hath brought so many terrible judgements upon us for we have been wanton under the choisest and most precious mercies even the holy truths of God Every Sermon hath been throwing pearl to some swine to bruitish wicked men that in stead of loving of them have turned again and rent them as much as lieth in their power If any man build hay wood and stubble The Apostle in this Text describes two Buildert the wise one and he builds gold and precious stones viz. the excellenâ— truthâ— of God And the foolish one he builds wood hay and stubble You heard by these later are meant all errours and false doctrines although they be not destructive of the foundation For the Apostle alludes to some kind of building which a man may imagine in his mind whose foundation and chief parts is of gold and silver but all the superstructure wood hay and stubble This would be a most deformed and incongruous sight as the Poets Mulier formosa supernè but aesinit in piscem Now do but observe what contemptible unprofitable and vain matter all false doctrines though never so gloriously dressed are by these similitudes even like Nazianzens Ape in mans cloaths It 's but Michals Image of straw that she put in Davids room for David Observe That all errors and falshoods in Religion though not fundamental are no better than hay and stubble Thus the Apostle Be not carried away with every wind of Doctrine Ephes 4.14 Errours are a sudden gust of winde Philosophers say It 's a dry exhalation from the earth and violently beaten back again from Heaven So is any false Doctrine it comes from earthly and carnal lusts and desires and it is beaten back by God from Heaven he doth not own it Quid vento levius and so these winds of Doctrine are uncertain sometimes they blow in the North sometimes in the South even as necessity and carnal advantages drive them and which is more not only the Doctrine is thus light and empty but the builders are such as their Doctrine the Doctrine is stubble and they are stubble therefore he saith Be not carried away with them as if the persons were nothing but straw Even as the Psalmist saith They that made Idols were wholly like them Thus it is here Let men therefore that broach falshoods and people that receive them never so much dote and be inamoured with their own false opinions as if they were gold and precious stones yet the Scripture cals them no lesse than hay and stubble such as God will raise a fire to consume and devour Thus the Prophet Jeremiah What is the chaff to the wheat saith the Lord Jer. 23.28 The Doctrine of the false Prophets that is the chaff and of the true that is the wheat To amplifie this truth Consider First Though all errours in opinion and religion have no better a name and no better a nature yet those that build them do not think so They judge what they build gold and silver they think their monsters beautifull and comely The false Prophets in the Old Testament they would presumptuously call their dreams and imaginations the word of the Lord and Zedekiah the false prophet struck Micaiah the true saying Which way went the Spirit of the Lord from me to thee 2 Chron. 18.23 Now the Apostle Peter tels us That as there were false Prophets in the Old Testament so there shall be in the New who shall bring in damnable heresies 2 Pet. 2.1 Not that they judge them so for happily they might speak as Paul saith he thought he was bound to do what he did against Christ and his way And our Saviour speaking of the bitterest enemies the Christians should meet with he saith They think they shall do God good service by their persecuting of them John 16.2 Every
this is a very deep and secret work but God will manifest it Policy is no policy if the design be not laid deep and secret Therefore Isaiah reproving carnal Politicians saith Woe to them that take deep counsel Isa 29.15 And in other places That cover with a covering but not of my Spirit God hath his time that he will discover the thoughts of the worldly wise to be vain he will make known all the secrets and crafty consultations against his truth and people and he will be avenged for all the Atheism and prophane boldnesse and hardnesse of heart such carnal policy hath been accompanied with For he said well That a Politician was a man that stood upon his head with his heels upwards shaking them against Heaven Well then it 's good for such to remember that â—very work shall be made manifest and when the storm ariseth those cob-webs will be driven away Sixthly Dissimulations and inconstancies in matter of Religion This is a secret work God will manifest Divines call it to be a Nicodemite He came to Jesus by night John 3.2 and durst not openly professe Christ for fear of the Jews There were some who have held That they might do any external acts of Idololatrical worship be at Masse say they believe any thing so that they keep their consciences and minds pure The Priscillianists are noted for wicked dissimulations herein In Ezekiel we reade the Prophet is commanded To dig through the wall to see the women and men committing their religious abominations in private Ezek. 8.8 Now God will bring this hypocrisie to light External profession is nectssary to salvation when the command requireth it as well as inward faith With the heart man believeth and with the mouth confession is made to salvation Rom. 10.10 So that in case of confession it is damnable not to acknowledge the truths of God God gives a great commendation of seven thousand in Ahabs time that had not bowed their knee to Baal 1 King 18.19 They would not dissemble that outward worship commonly there are never more subtil and secret shiftings then in matters of Religion But of that more in time In the next place Consider the aggravation of those sinnes that are secret and hidden For although to be an open bold sinner is in some respects a greater sinner than a close private sinner because hereby there is more dishonour to God more scandal to others and more impudency in the sinner which happily might be the cause of that speech attributed to Athanasius Vtinam omnes essent hypocritae Hence some are reproved for having an whores fore head that they were not ashamed when they had sinned that they bâ—asted of it yet in many respects these secret sins have terrâ—ble aggravations 1. It argueth a mâ—n hath more consciousnesse to himself that he doth not welâ— therefore he wouâ—d not have the world know Now when any man sins with a consciousnesse to himself that he doth sinne this is a bloody aggravation Tremble at this you who live in secret wickednesse Why doest thou keep it so close Why art thou so fearfull Why doest thou as Rachel make aâ— excuse to cover thy Idols All this argueth the more consciousnesse the more guâ—â—t in thee Thy conscience is awakened thou hast â—â—ruglings and convâ—ctions within thee this is to rebel against light this is to stop the mouth oâ—â—hy monitour thy conscience within which the very Heathen could say was a god to every man I tell thee sinning thus against conscience more have despaired than upon any other ground Oh they did thus and they lived thus but all this while they had a consciousnesse to themselves they should do otherwise This hath made them so deepâ—y possessed though happily upon false grounds that they have sinned against the holy Ghost 2. This secret sinning puts farre more respect and fear upon men than God Thou wilt be unjust in secret thou wilt be unclean in secret Why thou art afraid such men know it Oh thou wicked wretch Art thou afraid of the eye of a man and not of a great God Carest thou not though God see thee whereas thou wouldst hide thy self if man come near thee Thus thou art a coward to man but thou bravest it to God Thou doest in effect say Though God behold though God know though God be acquainted with it I matter it not Oh foolish and unwise Can man damn thee Can man fill thy conscience with terrours Can man bid thee depart into everlasting howlings Why then art thou afraid of man and not God 3. The more secret any wickednesse is it argueth the heart is more studious and industrious â—bout it how to contrive it how to bring it about Of all Davids sins that in the matter of Vriah the Scripture giveth the greatest bâ—and on it because it was done with such secrecie David did that which was right in the sight of the Lord save in the matter of Vriah 1 King 15.5 and premediation Mark Josh 7.11 how Joshua in Achans sinne observed the secresie and the dissimulation and craft used in it Oh that men and women would consider this thing God takes notice with how much craft and subtilty you commit your sins and none never know it Vse of Admonition Take heed of secret hidden sins God will one day manifest what thou hast been Oh it may be the world thought of all the men that lived thou wouldst never do such and such things but God knoweth thy down-sitting and uprising Whither can you flie from his presence Oh let every one then bewail the plague sore of his own heart When Christ convinced the woman of Samaria of the secret sinne she lived in she crieth out Come and hear one that hath told me all that ever I did John 4. Prevent confusion hereafter at the day of judgment by humble confession of all thy secret sins unto God and he will not then upbraid thee Every mans work shall be made manifest This Proposition hath been handled as a general truth and so is a thunder-bolt against all secret sins what they do in secret God will reward openly The more secresie the more guilt Now I shall consider this Proposition in its limited and restrained sense as it relates to false Doctrines to those that build haâ— and stubble where the very expression That it shall be made manifest denoteth That errour for a long time may go undiscerned it may have a counterfeit passe even hay and stubble may be thought gold The false Prophet may get Elijah's mantle and hide himself in it but it shall be made manifest first to the builder and then to the whole world To the builder it may be a manifestation for Direction and Illumination he shall see he was in errour he shall confesse he was seduced and built unprofitable stubble or a maniâ—estation of confusion He shall be confounded with shame when his nakednesse shall appear and like Adam shall hide himself because of
his nakednesse And 2. It shall be manifest to others to the whole world that they shall see a difference between truth and errour Even as you see the Magicians did such things as Moses and for a while there seemed to be no difference but at last there was a plain discovery which was of God and which was not Observe That all the hidden and secret wayes of false Doctrines God will one day make manifest God will raise a fire to consume hay and stubble it will be put to a touchstone whether gold or counterfeit This certainly should make us tremble about what we teach or preach it will all be examined again God will discover all the Errata's and that by a sharp fiâ—e if we build hay we shall suffer losse All that time labour and study will be wholly lost To open this let us consider What concerning errours will be made manifest And 1. The Causes and Ends of them 2. The Nature of them 3. The cunning Artifiâ—e in divulging of them And First God will manifest all those hidden causes and ends of thy false Doctrines Now the Scripture gives these causes 1. Pride and self-conceit or overweening of thy own abilities and sufficiency such a man is in the high way to all errours For the humble and meek God will teach Psal 25. The valleys are fruitfull when the high mountains are barren Therefore the Apostle in this Epistle and in many others beateth down pride and vain-glory Hâ— that thinketh he knoweth any thing knoweth nothing yet as he ought to know 1 Cor. 8.2 Oh this is a golden truth A man must have that modestie that humility as to think himself a Disciple rather than a Teacher Paul that had such extraordinary Revelations God gave him a thorn in the flesh some extraordinary heavy tempâ—ation to humble him that he might not be lifted up 2 Cor. 12. Consider that God will make manifest all those secret works of thy heart Thou thinkest it zeal thou thinkest thou hast received greater abilities than others but God wil make it known whether it be noâ— thy self-confidence thy self-conceit or no. As in the Apostles times they had miracles to confirm their Doctrine and that they were of God they did heal the sick and raise the dead So I may now say humility is that miracle which may confirm our Doctrine If thou art of God if thy wayes are of God thou hast no glory no boasting in thy self above others Christs symbol was a Lamb and the Spirit of God appeared in the form of a Dove If thou hast the Spirit of God and Christ thou wilt be of a Lamb-like Dove-like disposition Take heed then of heart-pride and pride of gifts it 's worse than pride in cloaths or wealth This carrieth thee to the pinacle of a Temple sets thee on high and throweth thee headlong Vnlesse a man become as a little child he cannot be my Disciple Matth. 18 4. Here is a copy of humility and modesty to write after Many Heretiques have bâ—en bold self-conceited men the first that ever were almost in the Church called themselves Gâ—ostici The knowing men as if none had knowledge or understanding but they but God will raise a tempest that shall discover this root under ground 2. Ignorance and weaknesse of judgement And truly this is the most innocent cause of errours when men through ignorance and weaknesse go in a false way yet this doth not excuse For Peter saith Even ignorant men wrest the Scripture to their own destruction 2 Pet. 3.16 Though ignorant or unlearned men yet that will not excuse them Thus the Disciples through weaknesse of â—heir faith and knowledge manifested very grosse errours about Christ and his Office till they were endowed with the Spirit of God from above And where there is a cordial and plain desire to know the truth they sâ—udy they reade they pray they do conscientiously make use of all means God hath appointed for tâ—at is a great matter to make use of all means what one opinion saith as well as another what one Texâ— saith as well as another such I say as those are to be tenderly handled Rom. 15. Him that is weak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him lovingly In this case Saeviant illi qui nesciunt quantis gemitibus vel tantillum datur intelligere de vero as Austin of old When it 's not obstinacy perversnesse but meer ignorance and thou doest instantly day and night pray to God using all means this doth greatly extenuate though not totally excuse thy blindnesse may make thee fall in the ditch and God will have all this ignorance manifested to thee sometime or other it may be 3. Hypocrisie The Scripture brandeth that for a heavy cause sometimes of the errours and falshoods in Religion This indeed is a work that God only can manifest who knoweth the hearts and trieth the reins yet that this is the bitter root of many bitter errours the Scripture giveth pregnant instances The Pharisees were famous for building hay and stubble What trash and trumpery superstition and false worship did they introduce And now Christ who knew their hearts tels them it was nothing but hypocrisie It was not God nor a love to his truth or glory but their own credit and glory They do all things to be seen of men Woe be to you hypocrites said he often Maâ—th 23.14 And Paul tels of men that taught lies in hypocrisie 1 Tim 4.2 Oh it 's a matter to be trembled at that such hypocrisie should ever fill a mans heart that we should scatter errours propagate falshoods to get our selves a name As they went to build Babel that they might have a name Search thy heart what moveth thee to hold any opinion if it be this hypocrisie God will bring hidden things to light and to have our portion with hypocrites is the highest condemnation Mat. 24 51. 4. Ambition and affectation of high places in the Church of God and to be above others This hath made men build hay and stubble This indeed is a daughter of pride and so is of the same nature yet it 's a distinct head for more bitter fruit hath grown on this root than upon most sinnes which made the Apostle James give that excellent Antidote Not to be many Masters James 3.1 Do not ambitiously affect places of trust and rule in the Church of God and thereupon he makes a large digression to shew the several wicked wayes of the tongue that is the unruly member that setteth all on fire If thou once hast a pronenesse to offend there look to it set a watch before thy mouth nature hath hedged it in by teeth and lips The Scripture also hath put many muzzles on thy mouth especially that My Brethren be swift to hear and slow to speak Jam. 1.13 You ought to be farre more desirous to hear than to speak If ambition and affectation to be above others provoke
unthankfulnesse and disobedience with corrupt ends and practices As it 's said Because men did not receive the truth in love God gave them up to believe a lie 2 Thess 2.10 So that it 's hard to say whether is more sad to consider the nature of the errours that dishonour God or the cause of them which is Gods anger against a people for barrennesse and unthankfulnesse God then hath his times when for the sinnes of a people he lets Satan loose and suffers this red Dragon to vent his dreadfull poison Thirdly As the corrupt errours of men came from Gods anger so in mercy he hath appointed times wherein he will purge and take away their drosse For these Church-burthens and Church-corruptions have been farre more heavy upon Gods people than State-oppressions Therefore the first thing that Gideon did who was raised up by God to be a Judge to deliver Israel from their cruel oppressions was to remove their Altars and all their Idolatry he began with God first Judges 6.28 And so when Moses had gathered the people of Israel into a body and they were capable of a Civil Government yet the first thing he doth is to prescribe them Lawes concerning the worship of God and in the Decalogue the first Table is for the Duties relating to God By this you see That corruptions in Gods worship and truth as they are greater sinnes than others they are talents when others are pounds so they lie more heavily upon the people of God they bewail them more Rome as it was Aegypt did not so much trouble the godly as it was Sâ—dome the Idolatry more than the cruelty offended the people of God This being so God among temporal promises of deliverance of righteousnesse and peace doth also comfort the godly with times of Reformation in his Church that this hay end stubble shall no longer stand to dishonour his building Thus God by the Prophet Isaiah promiseth To purge away their drosse and to take away their tinne from them Isai 1.25 which doth relate to their Church-sinnes their Idolatries as well as State-sinnes And by Ezekiel you have a glorious promise concerning Church-Reformation Ezekiel 36.25 as well as temporal He will give them to see their Idolatries so that they shall be confounded and never open their mouths Especially God hath those times when people shall be ashamed of their errours of their superstitions and shall never open their mouths again to plead for them or justifie them When they shall see the patterne of the Mount Ezekiel 43.10 You have a notable promise Malachi 3 3 where upon Christs coming there is promised a glorious restauration He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi. Christ when he came into the world found all Gods worship grossely polluted all the Priests had defiled themselves Now this was one end of Christs preaching to purifie them to cleanse them from these defilements It 's true prophane and worldly men or meer Atheistical Politicians they make no matter about Gods truth they make advantage of any Religion that serveth a designe but this was the great worke of Christs Ministery to make a Reformation in Doctrine and Worship Though this was very unpleasing to corrupt men therefore it is said Who can abide the day of his coming It is even like a day of judgement to them It is observable what our Saviour saith as much to our purpose and parallel with the Text John 4.23 The hour cometh and now is when the true worshippers shall worship the Father in spirit and truth You see how God hath his houre his time and season for such a thing and then when that is come they shall worship God will so over-rule enlighten and perswade mens hearts that they cannot but yeeld Such an hour or time God had when we recovered out of Popery Then darknesse covered the face of the earth The Sunne and the Moone and the Starres were turned into blood The Officers of the Church who should have had light to instruct did cruelly and bloodily persecute such as did hold the truth Now though all the world was thus in darknesse yet when God raised up those instruments of his truth Luther Melancthon Calvin and others They were no more able to stop the spreading of the Gospel then they could hinder the Sunne from running its race Gods hour was come and then the eyes of men would be opened There were many persons before Luther's time learned and godly men that did withstand Popish errours that died in contradiction of them but yet the world was not awakened they did not thinke of coming out of Aegypt till Gods time was come Fourthly This Day of Gods revealing may be a long while as to our expectation God may suffer corruptions to cover all the body of the Church You may see onely chaffe and no wheat and this may be a long while so that the godly doe even languish under their expectations Thus in Elijah's time 1 Kings 19 14. to his knowledge and according to visible appearance he onely was left to vindicate the pure Glory and Worship of God And in what a temptation was he about it It 's true God told him He had reserved seven thousand that had not bowed their knees to Baal that did not communicate in Idolatry But what was seven thousand to all the people of Israel No more than the gleanings of the Harvest And thus also we might shew how in the Christian Church when errours had once got possession in it they were like the Jebusites and the wilde beasts in the Land of Canaan which could hardly be destroyed Donatisme lasted above two hundred yeares Pelagianisme and Arianisme though but sparkes yet kindled such a fire that it was not extinguished in many generations So that we may say of this time as Christ to the Disciples It is not for us to know the times and seasons when God will restore his Church to her purity That is enough which our Saviour saith Every plant that is not of my Fathers planting shall be rooted out Matth. 15.13 That is an excellent place compared with this Text God hath his time when he will root out all the plants that he did not plant in his owne Vineyard But how long it will be ere this day breake forth God hath not discovered to us These things thus explained Let us consider the Reasons Why God will have a Day to declare mens workes in matter of false Doctrines And First Because the truth of God is deare and precious to him Christ himselfe makes it one main reason why he came into the world viz. To beare witnesse to Gods truth So that Divines say Though Christs death in respect of God the Father appointing him to be a Sacrifice for sinne was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an attonement or expiation yet if you doe respect men before whom he made a good Confession as Paul saith 1 Timothy 6.13 So it
though all flesh and the flower thereof doth perish It 's true indeed Davids grace and Peters grace in the fiery tryal of sinne seemed to be quite extinct but they were as the trees in winter which have life in the root though no signes of life appear by fruit or leaves If therefore you see any who seemed to have been regenerated by the Word totally Apostatize and fall off take the Scriptures saying up They went from us because they were not of us Joh. 2.19 No true Starres can indeed fall from Heaven meteor's may Thus not only the truths we preach but even you that are Hearers ought to be our work and an abiding work The Apostle cals the Corinthians his Epistle to be seen and read of all men 2 Cor. 3.2 You are to be as walking Sermonâ— and no temptations or persecusecutions yea The gates of Hell are not to prevail over you Mat. 16.18 The forgetfull or unprofitable Hearer doth as much as lies in him to make the truths of God of no more durable operation then humane figments Now to this Doctrine there is an obvious and palpable Objection How can we say that the true and Orthodox building in Christs Church will abide all stormes Do we not read frequently that in the Church truth hath been condemned errour owned All those Martyrs that lost their lives for the truths of God were they not condemned as heretiques Hath not errour alwaies found more upholders then the truth Was not the Lord Christ condemned and that by a Council of the Priests and Elders of Jerusalem Was not the whole world turned Arrian And in our forefathers daies was not the Aegyptian darknesse of Popery covering the whole world Was not the Masse Transubstantiation and Image worship set up as the principal truths of God And are there not men that write the time will come when the Word Trinity Co-essential or Consubstantial shall be as much hated as Masse and Transubstantiation To this Objection we Answer That those matters of fact cannot be denyed and yet the Doctrine is true for those oppressions and overwhelmings of the truth were but for a while The truth of God did abide the fire even then and afterwards prevailed more then ever The Sunne for a while may be in an Eclipse and hidden by black cloudes but at last it's light doth prevail We do not say that in every place and at every time truth alwaies is extolled and errour condemned but in time it will be It 's with the truths of Christ as it was with Christ himself he seemed to be overcome by his adversaries he was dead and buried yet he had a glorious Resurrection and Ascension So that as God would not suffer his holy one to see corruption so neither will he let his holy Truths But as in Christ his bones by Gods providence were not to be broken the seat of strength so neither can the bones of Truth be The Apostle saith The Day shall declare it that is the time appointed by God 2. This abiding or decaying must not be judged by carnall reason but by the eye of Faith It 's enough that to the godly and Believers though but a few truth is acknowledged though the greater part of the world vote for an errour Christ himself was not owned for the Messiah but by a very few that had the eye of Faith the greater part denyed him To every mans eye the Sunnne is lesse then the whole world but to art it is farre bigger That therefore is said to abide the fire which indeed and to the eye of Faith doth so Wisdom is justified of her Children Mat. 11.19 3. We told you Though the day of Judgement was not principally intended yet we could not wholly exclude it neither And then the truth and sound principles of faith will abide when errours shall call for the mountains and hils to cover them Vse 1. Of Exhortation to us Ministers Seeing we are builders How behoveâ—lliâ— it to build such sound solid matter that will abide Oh that this Text were written in the heart of every one that undertakes to maintain or preach any thing in Religion It is a Babel or Jerusalem thou buildest and God will discover so at last But Secondly Of Instruction what you hearers should be such in whom the truths we preach should live and abide How can we say All flesh is grasse but the Word of God abideth for ever in your hearts Nay rather the Word and all preaching withereth as the grasse and the works of sinne and the world abide for ever with you Well know this that whatsoever we preach out of Gods word it is of everlasting abode it will go to the grave with you it will go to Hell or to Heaven with you Do you forget it never so much that will not forget you The Word will judge and condemn you And how can that be but because it will be alive and come forth at that great day against thee Verse 15. If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire THis Text containeth the contrary event of the foolish builder to the wise We would think hay and stubble should be no such great matter that God would not much stand upon such small things But this Text will sufficiently inform to the contrary In the words then consider The evil worke supposed and the sutable Reward threatned The evil worke supposed is to be such that cannot endure the tryal but will be burnt If any mans Doctrine be hay and stubble which cannot endure the fire but will immediately be burnt Then there is a two-fold reward even resembling that of an hell There is Poena damni a punishment of losse 2 Sensus He shâ—ll be saved but so as by fire There is no difficulty in the former For though it may be thought to referre to the work yet it is farre more probable that it doth relate to the person whose work it is So that as metal cast into the fire loseth its dross and so cometh out lesse then it was thus it shall be with him he shall be afflicted yet so that it shall turn to his good But the later is much vexed And First You see the Apostle speaks not of fundamental Heresies such as are damnable in their nature and carry the party without repentance to destruction but of such as are consistent with salvation Learned men apply it to the Gnosticks the famous Heretiques of those times who did not deny Christ but superstructed many evil and sinfull Doctrines upon this rock or foundation In the second place They are such as make a mans salvation very difficult Even as you have an expression of a righteous man A righteous man is scarcely saved 1 Pet. 4.18 For this phrase So as by fire is a proverbâ—al expression to denote the extream danger a man is in and yet escapes as those three Worthies in the fiery furnace
erre or be of this or that opinion is no great matter is as much as to say faith is no great matter the truths of the Scripture are no great matter It was well said of Austin Veritas Christianorum est incomparabiliter pulchrior Helenâ Graecorum The Christians truth is more lovely than the Grecians Helena for whom there was much strife Hence the Apostle commands us To strive earnestly for the faith once dâ—livered to the Saints Jude v 3. Thirdly They endanger salvation Because all errours come from a damnable cause Gal. 5.20 Heresies are said to come from the flesh as opposite to the Spirit and therefore are reckoned in the same Catalogue with grosse sinnes So that if you go to the first fountain you shâ—ll find errours in Doctrine and loosnesse in practice boâ—h came from the same ground they are both fruits of the flesh though they be different streams yet they are united in one â—pâ—ing Though they may struggle one with another yet both are twins in the same womb Oh what an antidote would this be against these soul-infections that are abroad to think that errours and ungodly practices come both from the same fountain They are all fruits of the flesh and therefore have a damnable cause Fourthly Errours in judgement endanger salvation Because they lead into sinfull and dangerous practices In Philosophy we are â—old of the great connexion that is between the understanding will and affâ—ctions Now the understanding that is the Sunne in this firmament and if that be in an Eclipse you know that evils are portended thereby The understanding is the counsellour and if that be corrupt the will and affections must be very sinfull and unruly Vse of Admonition To take heed we be not led aside with any errour or corrupt Doctrines You see death is in these things as well as in lusts yea if the mind be corrupt all else will be corrupt If the eye be dark the whole body will be dark Errours will breed loosnesse and prophanenesse of life They are a disease in the choisest part of a man and know it is not thy wisdome thy care can preserve thee It 's the Spirit of God through his Word that leadeth us into truth Christ is the truth the way and the life John 14.6 The greatest learning and knowledge will not keep a man learned men have been Heretiques but two things will especially keep us 1. Humility and lowlinesse of mind To such God giveth grace To babes and sucklings he revealeth himself And 2. An holy conformity to Gods will so farre as we know When we do not detain truth as a prisoner in our lives Doct. 2. Whereas you see an eminent Officer in the Church building but hay and stubble is yet hardly saved We may hint this Doctrine though not insist on it That every godly man though never so eminent yet is very difficultly saved If hay and stubble will put us to such danger what then will evident poison If these errours of the mind which are so hardly prevented what will the constant lusts and daily infiâ—mities even of all men Which makes the Apostle Peter say The righteous man is scarcely saved 1 Pet. 4.18 Which although some understand of a temporal salvation he is very hardly delivered from those temporal afflictions that fall out in this life yet by consequence it reacheth to eternal salvation Hence is that command To work out our salvation with fear and trembling Phil. 2.12 Yea Paul who had one foot in Heaven yet he said He kept under his body lest while he preached to others he himself should be a reprobate 1 Cor. 9. ult Now the Grounds of these truths are First From the exactnesse and strictnesse that is in the way to Heaven Godlinesse is on the high hill as he placed virtue Strive to enter in at the strait gate Luke 13.24 Be in an agony yea how strait is it as in Matth 7 14 by exclamation few do enter therein To lay out the nature of a godly man or godlinesse from Scripture-rules would be almost like Tullies description of a perfect Orator or Plato of a Commonwealth Our Saviour speaking of the difficulty of a rich man to be saved that is one who trusteth in them as one Evangelist saith Mar. 10.24 The Disciples cry out Who then can be saved They do not say What rich man but who can be saved because every man hath something or other be trusteth in as well as the rich man in his riches Secondly The difficulty doth appear from that remainder and relique or corruption that is in every man which is in danger to break out Our Saviour bid hiâ— Dâ—sciples Beware of drunkennesse and surfeting though they seemed to be â—arre from it Luke 21.34 Paul how doth he mourn under the powerfull vigor of sinne still abiding in him Rom. 7. Yea the Apostle speaking of a combate in all The Flesh lusteth after the Spirit and the Spirit against the Flesh Gal. 5. So that by this means he is in constant danger of being undone There is heart against heart affections against affections c. Thirdly There are many afflictions and tribulations which God brings on his people and they do much endanger Did not God break out upon Aaron Eli David and Moses very dangerously as if he would have cast them quite off and therefore the Apostle brings in the difficulty of the righteous mans salvation upon that Judgement must begin at the house of God 1 Pet. 4.17 So that if we consider the tempests and rocks in the sea of this world it 's a wonder any can come to the haven Vse of Exhortation Be quickned up to more exact strict and diligent walking If Paul that knew how to abound and want and to do all things who was like a gyant running his race and yet hardly gets to Heaven Where wilt thou appear Hear what he saith I presse forward I forget what is behinde if I may attain to the prize of the high calling Oh then how inexcusable is thy negligence thy dissolutenesse Is thy life a striving an agony Art thou like one in a combate and conflict By this we may see the number of men that shall be saved is very few there are so few that strive that pray that work with fear and trembling that are violent for the Kingdom of Heaven and get it by force Verse 16. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you THe Apostle though he alter his Metaphor yet continueth in the same matter In the verses before he compared the Church of Corinth to a building here he sheweth what kind of building it is even a sacred holy building The Temple of God So that as in the Temple of old which was consecrated to God whosoever did bring in any unclean and unconsecrated things to the Temple he did pollute it and was to be punished thus all corruptions in Doctrine Worship or
for the most part is spiritual and supernatural and partly because as the Prophets and Pen-men spake or wrote as they were moved by the holy Ghost even to every syllable and word so the same Spirit of God is required though not in such a measure to the understanding of it Hence the Spirit of God is promised To lead us into all truth John 16.13 Alas the greatest men of parts and learning have many times been the greatest Heretiques and most ignorant of the Scripture because destitute of the Spirit Yet on the other side you must not runne into another extremity as if the Spirit alone without those helps God hath required would lead us into truth for that were to tempt God and to expect a miracle For give a Bible in Hebrew or Greek to a man though enjoying Gods Spirit yet he is not able to understand this or that Text without the interpretation of the language I have been more large on this because it 's necessary to shew with how much prayer and earnest application to the throne of grace the Ministers of God should addresse themselves to their work without the Spirit of God guiding and leading of them they are the ship that wants a winde yea though they have many excellent gifts and much humane learning They are but as a swift horse without a rider while they want Gods Spirit and the faster they runne the more they are out of the way So then put the Spirit of God and other helpes appointed by him together and then you will never split at any Rock Secondly As the gifts of the Ministry are thus efficiently from God So directively also they are from his Spirit The guidance and ordering of the whole Ministry is from the Spirit of God When Paul was resolved to go to some place to preach the Gospel he was sometimes forbidden by the Spirit and directed to go to others Acts 16.6 9. Thus in the word of God preached by the Apostles the Spirit of God did demonstrate it self because the Jews are said to resist it Acts 7.51 therefore though it was first dispensed to the Jews yet upon their neglect it was transplanted to the Gentiles And thus truly every Congregation every particular person may wonderfully observe the divine guidance of the Ministry that it should come to such a people and not to such that those who are unworthy and trample upon it as swine do the pearl should have it and many a poor hungring and thirsting people can never enjoy have or such a Ministry especially every godly hearer may observe a divine guidance of the Word in the matter preached how near and seasonably it comes to him The unbeliever that came to the Church ordinances saw his heart and thoughts so judged and discovered that he cried out Verily God is among you 1 Cor. 14.25 Thou sittest and wonderest how the Minister should fall on such a point how he should be directed to such a particular that doth so nearly concern thee this makes thee say Verily God is here Thirdly Which is the last and greatest The efficacy and spiritual benefit of the Ordinances and gifts of Officers is wholly from the Spirit of God Hence it is called the holy Spirit not only essentially as the other Persons are or by way of opposition to the unclean spirit the Devil but effectively because by way of title and Office as it were it belongs to him to sanctifie the gifts of the Minister and to make them powerfull in the hearts of the hearers So that although parts and abilities should be in the Officers choice and power yet the successe and benefit is not When Paul hath planted Apollo watered it 's God that giveth the increase 1 Cor. 3. And certainly if the Physician cannot give health the Gardener cannot make any fruit only disposeth and prepareth in these things much lesse can spiritual Officers in the Church cause the Word to open the eyes of the blinde or soften the heart of those that are hardened Thus we have seen how the Spirit of God dwels in the Church by reason of gifts only and to be more affected with this though that of Graces be more excellent consider First That the end of all these gifts thus vouchsafed by the Spirit is only to profit withall as the Apostle argueth 1 Cor. 12.7 They are not for vain oftentation neither are we to seek our selves by them but they are to be improved for edification Now that cannot be called profit which is onely to please the ear to tickle the fancy but what is to convince the conscience and change the heart and lives of men Oh that this were considered both by Minister and all people It 's spiritual profit that is to be looked at Hence the Word is compared to food which is not for the eye but the stomack The more usefull and profitable the gifts of any are either for instruction or reformation the nearer they come to their due end Secondly Consider the plenty of these gifts under the New Testament The Spirit of God inabled to all those gifts and graces in the Old Testament but because they were in a little pittance or measure therefore the Gospel is said to be The time of the manifestation of the Spirit So that it 's a great shame and sinne if both Ministers and people partake not more of the gifts of Gods Spirit than in the Old Testament and that so much grosse ignorance and beastly prophanenesse doth overflow is a great reproach unto the times of the Gospel Thirdly The variety of them is also very admirable The Apostle reckons up the diversity of them So that as it was an argument of Jacob's love to give Joseph a party-coloured coat Thus it is of Gods favour to bestow such diversity of gifts This makes the Church indeed to be in imbroidered garments Fourthly The wisdome of the Spirit is seen in that no one man hath all As all men have not the same face but some difference there is which makes Gods providence admirable in this particular So all have not the same gifts some are for the word of Doctrine some for the word of Exhortation and all this is that there being a mutual excelling of one another there might be no envy or schisme in the body Vse of Instruction What cause we Ministers and you people have to pray for this Spirit of God without which we preach in vain and you hear in vain As Moses said to God Vnlesse thou go along with us we will not go up O Lord if the presence of thy Spirit be not with us we cannot discharge those duties who is sufficient to preach Who is sufficient to hear Oh it should be like a sword in our bowels to think we feel no more of him in our Assemblies Arise O North winde and blow O South saith the Church that the spices may send forth their smell Cantic 4.16 Oh that the Spirit of God would thus arise
in our hearts that our gifts may be successefull that our graces may flourish And that the Spirit of God dwels in you The first sort of the Spirits inhabitation in us viz. by Gifts hath been dispatched We now come to the more noble and excellent way which doth inseparably accompany salvation and that is the sanctifying graces of Gods Spirit By which indeed we may gather That God dwels in us For as when Daniel could so wonderfully open and interpret the Kings dreames they said The Spirit of the most high God was in him So if you see a people heavenly mortifying sinne walking in close communion with God you must needs conclude the Spirit of the most high God is in that man It 's not nature or moral virtues could raise him up to such an high Pinacle as this is And before we come to the particular effects of Gods in-dwelling after this manner it 's good to observe the Emphatical expressions that the Scripture useth equivalent to this of dwelling in us As Rom. 8. there it 's called Being in the Spirit as here The Spirit is in us So there we are in the Spirit Now that phrase is very emphatical and doth denote that all our lusts and sinnes yea our very selves are as it were swallowed up and nothing but the Spirit of God works and moveth in us To be in the Spirit denoteth the great efficacy and powerfull dominion in us as men are said to be in sinne because they no longer live but sinne nothing but sinne doth appear so it should be with the godly The Spirit of God not flesh not corruption not carnal or worldly principles should appear in them As the Prophets in the time of their Prophesie were said to be in the Spirit in an extasie minding no earthly or worldly thing Thus ought we to be emptied of our selves and filled with the Spirit of God Therefore John 3. it 's said Whatsoever is born of the Spirit is Spirit in the very abstract We have also Gal. 4 pregnant expressions To live in the Spirit to walk in the Spirit to be led by the Spirit Oh let such expressions as these make you ashamed to see so much of a man or carnal affections stirring in you What believer hath these things in the full power thereof But to the Particulars First The Spirit of God dwels in us after a saving manner in the general By way of sanctification of the Spirit soul and body even the whole man 1 Thess 5. This is the general Every man is all over unclean filthy polluted full of enmity to what is holy Now the Spirit of God that makes an universal sanctification of all these Hence by way of Office it 's called The Spirit of sanctification and the holy Spirit as Creation is appropriated to the Father and Redemption to the Sonne so Sanctification to the Holy Ghost So then as Christ in respect of his body is said to be conceived by the Holy Ghost there was a preparing and sanctifying of it for the Personal Union and the work of Redemption So the Spirit of God sanctifieth the soul of every godly man it makes every part and faculty prepared for holy Duties in an holy man for as the soul is the life of the body that can doe no vital action without it So the Spirit is the life of the soul and that can doe no spiritual action without it Oh then consider this all ye that heare and ponder it in your hearts Have you thus been conceived and borne of the Spirit of God Thy other birth will availe nothing though borne rich or noble Yea Couldst thou be borne a thousand times in a naturall way thou wouldst still be a miserable wretched man What is a good or ingenuous nature What are excellent and choice abilities if thou art not sanctified by the Spirit of God Doe not thinke these things are fancies and notions The Spirit of God may as well be called a fancy as his operations fancies But more particularly The Spirit of God dwels in a saving manner First By Illumination and opening of the darke minde of every man Every man is darknesse it selfe he cannot discerne of spiritual things revealed in the Word till the Spirit of God enlighten him Therefore the worke of Gods Spirit is great upon the minde and understanding of a man it convinceth the soul of a man of those things it never believed before John 16.9 of sinne it makes a man see the woefull and damnable estate he is in It 's so plaine that he cannot deny it he believed and judged no such thing once in him but now such light shineth in his breast that he is a very dung-hill a very hell to himself and then he convinceth of righteousnesse viz. a Gospel-righteousnesse by Christ Now all his workes all his good duties are dung and drosse all that Religion he put confidence in is abandoned by him the Spirit of God convinceth him of a glorious righteousnesse without him which onely is able to cover his nakednesse Againe Another special worke on the understanding is To teach to guide and leade into all truth We cannot say Jesus is the Christ without the Spirit as you heard 1 Corinth 12.3 Spiritual things must have a spirituall ability to discerne them It 's true he leadeth in and by the use of meanes appointed but yet he onely doth efficiently dispell the darknesse and worke faith to holy Truths So then we see it 's the speciall worke of Gods Spirit not humane ability to be directed into truth And we must not onely study Books but pray to God and take heed of such sinnes which may drive Gods Spirit from us for then we are as a wilde horse without a rider like a ship in the midst of the sea without a Pilot. Secondly The Spirit of God quickens and reviveth those graces that by Regeneration were infused to us compared therefore to the winde as the blowing of that makes the flowers of the Gardens to send forth their sweet smels So it 's here It 's not enough to have the habit and principles of grace within us but we need a fervent and vigorous actuating of them And therefore is the Holy Ghost compared to fire and hence that phrase To be filled with the Holy Ghost which is applied to the godly sometimes doth as learned men observe denote some actual and vigorous impression upon their hearts Their graces were now put forth in a lively vigorous way Oh this is a blessed life when a Christian is constantly filled with the Holy Ghost that doth actually make his heart fervent and burning in all its duties towards God! If this were the life of the godly man there would not be such complaints such feares such doubts Oh they cannot tell what to say to themselves They are dull heavy earthly Alas all this is because the Spirit of God filleth not thy heart if this were working thou wouldst be like Ezekiels wheeles that
first from the Angels God spared not them but did cast them down into Hell and bound them in chaines of darknesse The Angels sinnes were sinnes of the mind they were intellectual substances and so heresies and their sinnes are much alike Do not then say Heresie is no drunkennesse no whoredome no bodily prophanenesse no more was the Angels sinne it was an intellectual sinne and yet for that they are perpetually condemned 2. The second instance of Gods Judgment is The Old World which God drowned with water All mankind had perverted its waies and even defiled the world and God washeth it with the waters of his Judgments So that the overflowing of heresies is like the corruption of the Old World Lastly He compareth them to the Cities of Sodome and Gomorrha whose sinnes were so great that God did rain Hell out of Heaven to be avenged on them Who then can excuse or plead for such defilements the sinners wherein are compared to those three who received the greatest expressions of Gods wrath most signally upon themselves Thus this Chapter is a Comment upon my Text. To open this Truth viz. God will destroy such a defiler First This is to be understood Conditionally unlesse that man see and bewail his errours and forsake them No doubt but Luther and many of the first Reformers who came out of Popery were great defilers of the Temple of God but when God did open their eyes and discover the truth then none were more zealous then they to make the Church that was a den of thieves an House of Prayer How often did Luther bewail that blindnesse and that damnable errour which was upon him in the time of his Popery and Melanâ—thoâ— also yet recovered from it So that this threatning is to be interpreted as all other places against any wicked man Ezek. 18.21 If the unrighteous or wicked man leave his sinnes he shall live God will not remember his former iâ—iquities Yea God many times taketh those who were once plunged into damnable waies and maketh them great Instruments to publish his truths As Paul once a blasphemous persecutor of Christianity afterwards a zealous prosecutor of it Austin once a damnable Manichâ—e afterwards escaping their snares was greatly instrumental to the Conversion of others from those damnable Opinions So that all those who lye in damnable heresies are not therefore desperate and hopelesse for the great Shepherd may reduce these wandering sheep Secondly It cannot be denied but that even a godly man may fall into ae damnable heresie and some time continue in it They may not believe some fundamentals in Religion for a while Thus the Resurrection of Christ is a main Pillar of Religion take this away and our resurrection and all our comforts fall to the ground yet many of the Apostles did not for a while believe it and generally they erred in this fundamental they took Christs Kingdom for a temporal one and looked for a temporal Restauration but yet the godly though at any time thus plunged into a damnable way have this difference from wicked men who are turned aside First There is a seed of grace within them which though for a while it lieth asleep yet at last will put forth it self He cannot sinne because the seed abideth in him 1 Joh. 3. As the spirits of Wine will at last work out all poison So that as a man who hath reason in him may be taught what he knew not when a bruit beast cannot because there is the seed of Reason upon which the teacher doth work So it 's here in a godly man there is the principle of grace and this spark will at last take fire though for the present it be much overwhelmed Secondly The godly though plunged into some damnable errour yet are under a Promise to recover them which will certainly take effect As Moses exposed to the water had his Mothers eye upon him to see he should not be drowned so though a godly man be plunged deep in evil waies yet there is Gods eye and Gods hand ready to deliver him If it were possible they should deceive the very Elect Mat. 24. If it were possible now what makes it impossible not the godly man himself Alas he hath so much ignorance pride and corrupt affections that by what reason they are plunged into any foul errour by the same they would alwaies continue therein and be for ever suffocated It 's only Gods gracious Promise He will leade them into the truth he will give them the spiritual Vnction Thirdly The godly mans heart is not commonly so obstinate and seared as the wicked mans is Those that brought in the doctrines of Devils into the Church are said to have a seared conscience 1 Tim 4.2 They felt nothing they did not doubt or suspect What if this be a damnable errour that thou maintainest What if thou art a means not only to damn thy self but many others No they are commonly men of a reprobate mind But the godly though grievously seduced yet sometimes they have struglings they have an holy jealousie over themselves they bewail their pronenesse to erre Even as it is in grosse sinnes the godly man sinneth not with that hearty and full consent that others doe A third thing to open this point is to consider a difference between the defilements of the Temple by false Doctrines Some are only in accessory and lesse prinpall things and such were those who built bay and stubble their errours were consistent with salvation He shall be saved but so as by fire But others are Fundamental destroying the very soul and essence of true Faith and true Piety Now the latter are such whom God will certainly destroy I know it is that Question which hath kept so many learned men like Abrahams Ramme in the thickets what are Fundamentals what points are necessary to Salvation and what not but though it be hard to parcell out the number yet that there are such the Scripture is plain in that it cals them first Principles and tels us of a Foundation which must be laid Of which formerly Fourthly In defiling the Temple of God here is great difference to be made between those that are the Seducers and the Seduced There was a vast difference between the rebellion of Absolom the head of it and such as followed him in the simplicity of their hearts Lyrinensis said That the Authours of many Heresies were damned whose Disciples or followers might be saved The Apostle Jude doth evidently make a distinction of persons that erre Of some have compassion making a difference Jude vers 22. Fifthly Church defilements make men further off or nearer to perdition as they enjoy the meanes and as they have opportunity to know better The Pharisees sins were so inexcusable because they had light insomuch that our Saviour saith If he had not come they had not had sinne Joh. 15.24 Therefore an Heretique after the first or second Admonition is to be
the world to come and for eternity So that as a mans sense comes farre short of reason because sense reacheth onely to the present objects but reason can compare past and future things together So the best worldly reason cometh short of Scripture-wisdome for that is limited only to the pleasures and profits of this world Vse of Reproof To all those who glory in their worldly wisdome speculative or practical Thou art wiser in thy generation than the children of light Thou art wise to do evil but to do good thou hast no understanding Who more crafty and politique than thou art in matters of profit and worldly respects But who more ignorant and foolish in heavenly things Oh that thou hadst the Scripture-wisdome for all thy craft and parts thou wilt die and be damned as a fool Boast not of thy self for the Day of Judgement will discover who is wise and who not If any man seeme to be wise let him become a foole that he may be wise We have considered the two diminishing expressions used by the Apostle concerning earthly and meer humane wisdome Now let us consider the preceptive part of this Text arising from the affective Seeing earthly wisdome doth deceive a man is but a seeming wisdome and a wisdome of this world only Therefore the Apostle cometh with this command Let him become a fool that he may be wise To become a fool is only in appearance and in the judgment of the world he speaketh by concession the world will judge all true Scripture and heavenly wisdom to be foolishnesse So that as the worlds wisdom is a real folly but a seeming wisdome So the Scripture-wisdome is a real wisdome but a seeming folly Let him be a fool that is as David said I will be more vile still 2 Sam. 6.22 It was a râ—al honour and glory to David to dance before the Ark but a prophane scoffing Michel she calleth it vilenesse and basenesse Thus it is indeed the only true and sound wisdome to believe and live according to Christs Rule but with the world this is onely folly they mock and deride it Observe That true Christian wisdome is nothing but folly in the worlds account To believe Christs Doctrines to keep his Commandments makes a man very ridiculous and absurd in the worlds account You see what Paul said of the Apostles who were the eminent starres in this Christian Heaven They were the off-scouring of the world and a spectacle to men and Angels 1 Cor. 4.9 They were as contemptible as the dirt under the feet But as the starres in Heaven are of a glorious excellent nature though they have those ugly names of a Dog and a Bear So the Apostles and all true Christians are the seed of God and shine as lights in a dark night howsoever the dogs of the world do bark at them To prosecute this I shall remind you of Austin's division of the whole matter of Christian Religion or Wisdome viz. the Credenda Speranda and Agenda Things to be believed hoped for and practised and instance how all these particulars are a meer folly and reproach in the world And First For the things to be believed there are these seeming follies First The very way of Christianity that it is not a knowledge but believing This be the great wits of the world hath been accused as a foolish thing Indeed one Hebrew word for a fool comes from believing because it 's a simple childish thing to be too credulous a fool believeth every thing and in political wisdome that is a famous Apophegme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in matters of Religion There cannot be any greater wisdome than to believe God speaking concerning himself For who can know any thing of God but by God himself As we cannot see the Sunne but by the light of the Sunne Howsoever therefore the great Heathen Philosopher called Christians Credentes by scorn yet indeed this is the most sure and infallible way Julian that wretched Apostate but a great admirer of humane learning Nazianzen saith of him he would brag and say The Heathens had all the learning but you Christians Vestrûm est infantia barbaries nec quicquam aliud quam crede vestra est sapientia See what a fit instance this is they said Christianity was infancy childishness barbarisme and they had no other wisdome but only believe Nazianzen first tels him That the Pythagoreans would abhorre that argument for they said of their Master Ipse dixit ulterius non est quaerendâ—m but our belief is not in men but in the word of God which truth was confirmed by signs and wonders So then take heed of this sinfull distemper curiosity and pride in knowledge to be wise above what is written It was Adams sinne at first to affect a knowledge not vouchsafed him Secondly The Matter believed that hath appeared a great folly to the wisdome of the world is That God should be made man that he should die be crucified and by this means work salvation for the poor sinner This whole Systeme of Gods dispensation seemed but an heap of foolish imaginations Lucian that prophane dog who they say was torne in pieces by dogs by derision called Christ The crucified God Therefore Paul hath that expression I am not ashamed of the Gospel of Christ Rom. 1.15 He was not ashamed of it though the Heathens the wise men of the world despised it and herein consider the unreasonablenesse of the Heathens that could and did believe such monstrous things about their gods even as those that committed all wickednesse Hence Austin well speaking of Seneca's advice to set some wise grave man as Cato before us that we may not sin said He must propound a man not any of their gods for every one of them was noted for some filthinesse or other Hence he in Terence encouraged himself to lusts because their gods did so The Heathens I say that could believe such monstrous and filthy things about their gods and worship them yet would deride at Christ crucified though risen with power working many miracles and teaching nothing but admirable holy duties But now in all this dispensation about Christ God shewed his manifold wisdome even farre above that which was in making the world Thirdly The Manner of propagating and spreading this faith through the whole world was very contemptible and foolish in the worlds account though mighty powerfull and confounding the wise things of the world At first Christ doth not raise an army of men or legions of Angels but only twelve men and those of a mean contemptible way and these served to leaven the whole world These were the light and the salt of the earth Here the mustard-seed lesse than other seeds grew bigger than any other What Caesars sword or the Philosophers knowledge could not do that this plain preaching did effect All the power of men and the gates of hell have been no more able to stop this preaching
in the powerfull effects of it than to binde the Sunne in chaines that it might not runne its race Now though this is mighty and powerfull yet it 's very foolish and despicable in the worlds account And thus you have the first part For the second The Matter of a Christian hope that also is very foolish A man must be the worlds fool that doth part with all for this hope even the Resurrection of the dead to eternal glory This was the incredible paradox Why should it seem incredible to you said Paul when he preached this Resurrection For this he was accounted a mad man The Athenians so famous for knowledge when Paul preached this they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babler a trifler or as others a sacrilegious fellow Indeed to prove this Article of Religion by natural reason or by examples in nature is impossible though learned men bring pleasant illustrations of it but to those that denied it our Saviour said They erred not knowing the Scriptures nor the power of God Mat. 22.29 We see the Artificer can turn by his Art some kind of earth into curious resplendant glasse and cannot God mueh rather make this vile corruptible body glorious and incorruptible But Thirdly and that chiefly The Duties required by Christ and all that practical way of godlinesse which he enjoyneth carrieth with it a great shew of folly We shall instance in some things that so we may not be ashamed to be godly though accounted the worlds fools and mad men Many men have knowledge they are convinced that it 's their duty to live a more strict precise life but they are ashamed they cannot abide mocks and derisions which the power of godlinesse will expose us unto As First Christ requireth of all his Disciples to live contrary to the wicked wayes of the world Christs Disciples must live in a singular way to the world Pure religion is to keep a man unspotted from the world Jam 1.27 especially Rom. 12.2 Be not transformed to the fashion of the world See then whether these duties will not make a man the worlds fool He must not swear or curse as they do be unclean and runne in excesse of riot as they do be proud and earthly and unjust in their dealings as they are Now there is no man if he be thus carefull to avoid all the defilements of the world but he shall be like the Owl among other birds they are so strict so singular and this they deride when it 's no more than Christ hath commanded Who would put himself upon the scorns and contumelies of others were it not Christs command Take up this principle I must not live as most do most men are damned most men walk in the broad way to Hell there is therefore a narrow and strait way that I must strive to enter in at The world lieth in wickednesse hath many wicked bruitish superstitious eustoms it 's the place where the Devil reigneth And therefore whatsoever wicked men say do thou and thy family serve the Lord Let them make songs of thee raise lies and speak disdainfully do thou still persevere to be Christs fool Beza's name was Theodorus and Genebrard the Papist he by scorne calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fool of God it may be he spake as Caiaphas truly though he did not meane so for Beza desired rather to be a foole in the worlds account than be one of Romes wise men Secondly It is a folly in the world to be so fervent zealous and active in matters of Religion They like well enough a general profession of Christianity a lukewarm obedience unto all the duties thereof but this zeal is forwardnesse they cannot abide that is rashnesse indiscretion that 's madnesse and wilde fire Now it 's true there may be an ignorant and a rash zeal but men are apt to judge so of any more powerfull and forwarder practices of holinesse than they themselves use Whereas the Scripture is plain That no man can be saved that doth not make it his businesse his work his one thing necessary to do the work of God The kingdom of heaven suffers violence and the violent take it by force Mat. 11.12 Doest thou think then by thy formality coldnesse and luke-warm moderation ever to attain Heaven Is not Christianity compared to striving in a mastery to running in a race Do ye not read of Pauls striving forward and forgetting all things that are behinde Phil 3 Did not the holy Ghost descend in the form of fire with a mighty rushing wind to signifie how active it is in those that are godly Doest thou therefore cry out of this forwardnesse and this zeal What is this but to open thy mouth against Heaven On thy death-bed it may be nothing will trouble thee so much as thy slothfulnesse and barrennesse that thou wast not as active for God as for the world thou wouldst then wish thy soul might fare as theirs shall who made it their imployment to serve God Thirdly That part of Christianity seemeth a foolish thing which presseth the life of faith and not of sense Thus the world knoweth not what to make of it That as the Heathens thought the Christians worshipped the clouds because they had no Idols or sensible Images but looked up directly to Heaven So worldly men think the godly please themselves with fancies and imaginations because they talk of the promise and living by faith and not walking according to the sensible principles of the world yet the just shall live by faith Rom. 1.17 A godly man like the earth is fastned upon nothing visible When Habakkuk said Habak 3.17 Though the fig-tree did not blossome c. yet he would rejoyce in God his salvation Would not worldly men think this was his folly rather than faith So when Paul said He was poor yet making many rich and as having nothing yet possessing all things 2 Cor. 6.10 Doth not the world count this folly When Paul said to the believers That all things were theirs would they not say like Festus not much learning but much ignorance had made him mad Lastly To acknowledge Christ and his way though to our outward undoing This seemeth great folly our Saviour therefore doth so fortifie his Disciples That they should not be offended at troubles that they should be hated of all men that they should account it an happy thing to be persecuted for his sake And we see the Apostles and Martyrs chusing the greatest torments rather than to deny any of Christs Truths Now what a foolish thing doth the world account this not to be any thing to do any thing to say and unsay to believe and disbelieve to save a mans estate and his life As the persecutour told Basil the great in this thing indeed great Why would he lose his life for meer neceties and words it was but saying so and so a little matter and all should be well Thus the matter of
who have got a Bird tyed to a string they make themselves sport with her and when she thinketh to fly here and there they pull her back again Thus God hath an over-ruling wisdome and an over-ruling power over all men their counsels and their actions Which made an Heathen call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tennis-ball that the Providence of God playeth withall and handeth hither and thither Thus the Scripture excellently expresseth it by putting an hook into mens nostrils and a bridle in their lips Isa 37.29 The Providence of God is the Rider or Sessor upon all the wise mens counsels and actions and they are over-ruled by God as we do our Horses to turn them this way and that way backwards and forwards And this is the chief scope of the Apostle in the words following as will then more particularly appear First therefore God makes this wisdome foolishnesse in a passive sense in that he did not vouchsafe to use it as an instrument to propagate the Gospel He disdained to take the wise and learned Oratours or Philosophers of the world Now wherein could a greater scorn be put upon the wisdome of the world then in this particular that God would not so much as own it or take notice of it in the plantation of the Gospel Paul doth often mention this 1 Cor. 1. It pleased God by the foolishnesse of Preaching to save men when the wise men of the world would not acknowledge God by the creatures And at another time Paul renounced the cunning and deceitfull waies of humane wisdome They did not come in such words And why That their faith might be in the power of God 1 Cor. 2.5 So then if you regard what Instruments God did at first choose to diffuse his Gospel truths you will find he slighted and passed over the great wise men of the world and chose the poor foolish and contemptible Instruments Herein God did demonstrate his wisdome that so all power and greatnesse might be acknowledged to be in and from him only What a reproach did Haman account it that all the Royal robes and honour should be put upon Mordecai his great enemy and he laid aside No lesse did this inrage the wise men of the world to see that by such contemptible Instruments so great and mighty changes should be wrought upon the hearts and lives of men This is the first instance Yet this is not so to be understood as if God did not sometimes use the wise men of the world for he chose Cyprian Nazianzen Basil to the latter whereof Libanius the great Scholar in those daies but an Heathen wrote that he did so admire his judgment that he did all over swete and tremble to think on that time when he should read his Epistle and passe his censure of it But though God did use such wise men yet this was not the chief and principall thing whereby they propagated Faith but rather the Gospel simplicity They did it not quà sapientes quà Oratores but quâ credentes As Sampson wrought those great and wonderfull things not by the strength of his armes but by his hair that so the effect might be attributed to God and not to Sampson Secondly Herein God make it foolishnesse that as he doth not use it for the enlarging of his Gospel so he taketh very few of such men to bestow on them spiritual and soul saving graces Few of such doth he call doth he justifie doth he sanctifie doth he reveal the mysteries of grace unto Oh what a wonderfull instance is this of the foolishnesse of this worldly wisdome There are few of that ranck to whom God will communicate grace and salvation That whereas of many prophane and grievous sinners he hath chosen many to salvation of worldly wise men very few The Apostle 1 Cor. 1.26 doth industriously take notice of this Not many wise men after the flesh hath God chosen Yea Christ solemnly gave thanks to God that he had not revealed heavenly mysteries to the wise but to babes Mat. 11.25 So that there is little cause for men to boast of their worldly wisdome and prudence that they are crafty and subtile in their generation for this is both a cause and a sign also that thou art not one to whom God will reveal himself Not that God calleth none of such but not many viz. comparatively to those of a more contemptible way whom he doth set apart for himself Take heed thou be not too wise too proud of thy parts and therefore God will passe thee by Thirdly Herein also God will make it appear to be folly in that he takes the foolish things of the world and makes them confound the wise things When Pharaoh said Let us deal wisely to suppresse the Israelites the foolish Midwifes did confound him so that he brought up one by his own bread and at his own charge who should be his ruine and deliver the Israelites If we read in the Scripture you shall find nothing more ordinary then God by foolish things to confound wise and by weak things to overcome strong And well may it be called the confounding of the wise for certainly there cannot be a greater astonishing and confounding of men worldly wise then by such foolish instruments As Abimelech was enraged at the heart that it should be said A woman had killed him Thus by Frogs and Lice and such contemptible vermine did God plague the great Pharaoh of Aegypt Fourthly Herein doth God make the wisdome of the world foolishnesse because all that wise men do is a vain work They are not able to acomplish their ends to bring about their designes especially those which are to overthrow the Kingdom of Christ and rooting out his Church and People This hath been often attempted by the wise men of the world but it hath been a vain thing Psal 2. you see it was of old prophesied Why do the Heathens rage and the people imagine a vain thing It 's applyed to the chief Priests and other Grandees among the Jews but it was a vain thing It could not be effected And truly for many hundred years the Devil hath been attempting this by all kind of Instruments and by all manner of waies to root out the faithfull ones of Christ his Truth and Gospel but it hath been to them as God said to Paul in the heat of his persecution Thou kickest against the pricks What wise man would with his bare heels kick against the sharp points of iron and yet all the wise men of the world that have set against Christ and Godlinesse have been such fools Fifthly God makes the wisdome of the world foolishnesse because what they work is not only a vain work but a deceitfull work They are wholly frustrated in their expectation They find the clean contrary to what they intended Such foolishnesse doth God make the wisdome of the world The wicked worketh a deceitfull work saith Solomon Prov. 11.18 Compared therefore
redemption 1 Cor. 1.30 Seeing therefore that in Christ is all fulnesse and in us nothing but sinne and emptinesse no marvael if we be his more than our own Now this is of admirable comfort to the godly as well as it inferreth duty For seeing thou art Christs the Question is not in matter of Justification What thou art but what Christ is Not what sinne thou hast but what righteousnesse Christ hath Therefore if the Law come and demand perfect obedience say I am Christs If thy conscience accuse thee say I am Christs If the Devil tempt thee and arraign thee still say I am Christs To be Christs must needs answer all Objections Who shall impeach Christ Who shall accuse Christ So that it is an excellent evangelical life when we can by faith fill our souls with this assurance We are Christs Then as farre as the fulnesse and sufficiency of Christ will bear us out and bear down all oppositions so long may we be confident This is a great Gospel sinne that we live in our selves and upon our selves in our works in our righteousnesse or are slavishly dejected because of sinnes when humbled for them whereas we should live by faith in Christ as Christ dwels in our hearts by faith so we should dwell in him How is the Apostle ravished alwayes with the grace that comes by Christ The priviledges of Justification and Adoption and Sanctification that we have by him are to be more than meat or drink unto us Fifthly We are Christs Because we are wholly to be disposed by him in all conditions in all exercises and temptations For Christ being made a Lord and King over us he orders us in all things he ruleth and governeth us according to his will Sometimes he cals us to labour and worke for him sometimes to suffer for him Now in what ever condition or exercise we are in this should teach us patience and submission we should not think much of suffering for his Name Truth and Glory Our Saviour doth not think such a Disciple worthy of him that doth not love his father mother and life it self lesse than him Thus we see the Apostles and all the Martyrs because they were Christs their bodies their estates all they had they did not grudge to give all to him when he called for them Seeing therefore we are Christs he is our Lord all is in reference to him we should not repine at any labour or suffering for him Thou art worth ten thousand of us said the people to David thou shalt not any more endanger thy selfe in battel Thus shouldest thou say Christs Name his Truth his Glory is ten thousand times better than all my wealth or life it self But as we see God hath made all things for men the beasts of the field and the birds of the air are killed for man and there is no pity therein because they were created for this end and this is their perfection So are we made for Christ our wealth our health our estates our parts they are all to be sacrificed for Christ and this is the proper perfection of them this is the best improvement They doe then attaine that glorious end for which they were given us Oh how would this make us deny our selves and preferre Christ more that as God hath given him the preheminence in all things so we should Now in the next place let us consider Some Characters or Properties of such as are Christs And First They desire more knowledge of him more acquaintance with him they prize him above all worldly things Paul Phil. 3.8 accounts all things dung for the excellency of the knowledge of Christ The Church in the Canticles is inamoured with his beauty all which Song is to be understood spiritually of that spiritual fulnesse and excellency which is in him Hence the godly are said To have their conversation in Heaven because there is Christ whom they look for Phil. 2.31 Thus faith represents the Lord Christ in all lovelinesse and excellency So that the voluptuous man is not more taken up with the love of pleasures than the Christian is with Christ There are the treasures of wisdom and grace in him all which the godly soul is searching into 2. Those that are Christs they abhorre and have no communion with any sinne or wickednesse because that only Christ hateth Though we be poor and miserable Christ may love us but if sinfull then Christ abhorreth us 2 Cor. 6. What concord between Christ and Belial What agreement between light and darknesse Christ indeed conversed with sinners but it was as the Physician with diseased persons to make them better even to heal them and thus may we But no fellowship of approbation are we to have with the works of darknesse but rather to reprove them You may reade then in the very fore-head and life of many whether they belong to Christ or no. For would Christ defile himself with such ungodly wayes Oh blasphemy to think so Now he that is Christs he labours to be like him he hath his Image upon him They are said to put on Christ as men do a garment nothing but Christ appeareth in them and on them 3. Those that are Christs they live not to themselves but to him They please not themselves or others in a sinfull way If I should please men I were not the servant of Christ Gal. 1.10 Thou canst not give content to the world please them and please Christ too And therefore as Christ so Christians are alwayes hated opposed by the world It doth not look upon them as their own for then they would love them The Disciple must not thinke to be above his Master And truly no wonder at this for if Christ sought not his own glory and greatnesse but humbled himself in that despicable way of a servant how much more ought we not to exalt our selves but to be debased that he may be magnified Vse of Exhortation to those who are Christ's to be self-denying to take up Christs crosse to love him more than all they have for Christ is not for thee but thou for Christ as man was not for the Sabbath but the Sabbath for man and therefore the duties of that day were to yeeld to mans necessity so Christ and his Truth and his Gospel they are not for thy life or thy credit but these are for them Let then the lesse give place to the greater It 's not so necessary that thou shouldst be rich great and honoured in the world as that Christ and all things of Christ should be preserved How ungodly then is it to pretend Christ or make use of the Name of Christ for thy carnal advantages This is to make the head be under the feet Vse 2. Of Terrour to all those who live in the constant practice of wickedness they are none of Christs and so they have no portion in his blood no share in his mediation How miserably did Esau cry out because he
but that is not absolutely considered For the Devils cannot trust â—n him neither may wicked men yet God is able to help them to save them but relatively as a Father as reconciled Therefore Christ Mat. 6. makes this the ground of all the trust his Disciples must have because their heavenly Father is in Heaven So that till we have these perswasions of God as a Father we are but as so many vagabond Children that know not where to have relief The Child because he hath a Father never takes care what he shall eat or drink or put on because his Father will provide all these for him Fifthly We adde That this Faith must depend on God in a lively and strong manner as David's was at this time or Abraham's when he considered not the dead Womb or did so much as stagger within himself For if thy Faith be weak if it be fainting and languishing though thou maist have support yet not such prevalent peace within thee Thou art in a Combate not in a Triumph David at another time is like Sampson without his strength he saith All men are lyers He thinketh God had forsaken him So that unlesse Faith be very vigorus though thou maiest be preserved in thy afflictions they shall not quite overwhelm thee yet thou wilt not have this peaceable frame Now the Children of God should think it not enough to rub through their troubles with agonies and Combates but with joy and quietnesse Grieve because thy heart is so much as disquieted say Oh weak wretch that I am that I cannot be as much at ease as if I had no affliction at all There remain two more Propositions to explicate this Doctrine And First When we say Faith doth thus quiet and compose the soul you must take two Cautions to season this First That Faith doth not this principally of it self for that is but a grace or habit created and infused into the soul And therefore as all other graces needs the continual quickning and asistance of Gods Spirit so likewise doth Faith Hence our Saviour prayed for Peter that his Faith might not fail Implying that grace of it self would wither and decay as well as any other if God did not preserve it Therefore the Apostle Peter doth fully expresse the manner of Faiths Influence into this Perservation 1 Peter 1.5 It 's the power of God that doth principally and efficiently keep us only it 's through Faith We are not then to conceive as if Faith of it self had such an inherent efficacy that by it's sole jurisdiction it would command the soul and say as God did at the first Let there be light and there shall be light No Faith it self needs the daily quickening of Gods grace as well as other graces Yea this grace would sooner decay then others because of the hearts contrariety to it making a man to live above the Principles of sense and common reason Insomuch that it 's no wonder to see a man love God be patient in afflictions these though not wrought by the power of nature yet have a conviction from the light of nature but so hath not Faith The second Caution is That we do not think as if we could believe it our selves as if by our own humane strength we could obtain such a peaceable frame of heart No If it could be so then David at other times and that it may be in farre lesse extreamities would not have been dejected as he acknowledgeth himself to be Neither would that man have prayed to Christ to Help his unbelief if he could have helped it himself And the experience of the godly doth abundantly confirm this in what agonies they are plunged how grievously tormented Oh how desirous to quiet their hearts They Pray they Meditate they Read and all cannot compose their souls Now if their hearts were subject to their power as the Winds and Waves are to Christ they would never endure such Conflict within This argueth therefore that it 's not in mans power to put forth such strong vigorous Acts of Faith no more then we can command the Heavens to give rain It 's God that must both plant and water and give the encrease Lastly The truth of this Doctrine doth extend even to those great Afflictions and Calamities we are in and that because of our sinnes We can evidently see what sinnes they are that have provoked God to give such a bitter stroke our own hearts testifie unto us and this argueth the greater work of Faith For happily it might be granted That in such Afflictions and Temptations which befall us for Gods cause and for righteousnesse sake we may be full of such joy and sincerity as the Apostle saith James 1. Count it all joy when ye fall into divers temptations And thus the Martyrs they could and did with David lay themselves down to sleep in their dark Dungeons and that the very night before they were to burn at the Stake But you will say How can this joy and confidence hold in such Calamities as fall upon us wholly because of our sinnes we behold Gods anger and our folly hath brought this on us Now in such troubles If we humble our selves unto the Lord for our sinnes and bewail them we may have such Calmes of spirit For this was David's case The Prophet had told him afore-hand that this should fall out Because of his Adultery and Murder his conscience cryed aloud in the midst of his military noise yet for all that he could thus set himself to his quiet rest How the vigorous Actings of Faith do quiet the Heart These things premised Let us consider How these vigorous actings of faith do thus quiet and appease the heart And First In that faith doth in the first place carry us out to rely on Christ as a Mediatour whereby all our iniquities and sinnes are done away If then sinne and guilt be removed out of the way there cannot be any trouble For as if there had not been sinne the earth would not have brought forth briars and thornes So neither were it not for iniquity eating into the conscience there would not be the least fear and trouble upon the heart This is the wind that makes so dreadfull an earthquake at last Wonder not then if Davids faith did compose his soul in respect of that outward danger for it had before removed a greater evil the guilt of sinne was now blotted out David is not in that case as when he cryed out that his bones were broken and that God sets his sinnes before him Oh that is a wofull condition when the guilt of sinne and afflictions both meet together when outwardly we have no hope and inwardly no hope But this faith doth in the first place It obtaineth reconciliation with God it seeth Pharaoh and his great host drowned in the sea and then it doth easily over-look other afflictions for the favour of God is able to sweeten all calamities Thus it was with Paul he
mans salvation as well as ungodlinesse in practice An unsound mind as well as unsound life may undo a man Austin once made a Question and knew not well how to resolve it viz. Which was worst an Heretique living with an unblameable life or an Orthodox man with a vicious and corrupt life Non audeo dicere saith I dare not determine it Though Austin could not determine it yet Salvian a religious and zealous Ancient he seemeth to preferre an Heretique if unblameable in his life before a wicked liver Now the truth is in some respects one is worse than another only herein there can be lesse said to excuse a prophane wicked Christian than an Heretique because moral duties such as not to lie swear or to be drunk or unclean are more easily known than many points in Religion especially those which are of a sublime consideration But yet if we speak in the general they both do endanger a mans salvation Thus the Apostle Peter saith That ignorant men wrâ—st the Scripture to their own destruction 2 Pet. 3.16 So that you see a man may destroy his soul not only by a prophane life but by a presumptuous abusing and wresting of the Scripture from the true sense And the Apostle James speaketh of it as a great matter To convert one that erreth from the truth he hath saved a soul and covered a multitude of sins Jam. 5.20 To open this Doctrine consider That the understanding of a man hath sâ—veral kinds of corruption whâ—ch do more or lesse endanger a mans salvation First There is ignorance in a mans understanding whereby he doth not know or believe the truth and this indangers a mans salvation This is eternal life to know thee the only true God and Jesus Christ whom thou hast sent John 17.2 Therefore not 〈…〉 these is eternal death God would have all men to be saved and to come to thâ— kâ—â—wledge of the truth 2 Tim. 3 7. Thus as the true knowledg of God and Christ is the way to salvation This is the starre to lead to Christ so ignorance of these things is the way to damnation Hence wicked men are often said Not to know God and yet how universal is this sinne Few have any knowledge or understanding in the matters of Religion They have Eagles eyes to worldly things but very blinde Owles they are in heavenly things A second Corruption of the understanding is Errour Ignorance is in the first act of the understanding which they call simple and bare apprehension but Error is in the second Act which they call Judgement So that to erre is to mis-judge in matters of Religion as those that denied the Resurrection are said to erre because they did not know the Scriptures Mat. 22.29 Indeed sometimes the wicked wayes of a mans life are called errours They have alwayes erred in their hearts saith the Scripture of the Israelites in reference to their ungodly actions Heb. 3.10 because every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an errour or missing of the mark so that in this sence we may say thy ungodly actions are errours Thou dost well to complain of errours in doctrine but why dost thou not complain of thy errours in thy life Omnis peccans est ignorans every sinner as so is ignorant and erroneous but we speak not of this but of those errours in judgement whereby it judgeth false things true or true false And there is no man in the world but he hath some errour in his mind As there is not in any constitution Temperamentum ad pondus an exact temperament So neither in any mans understanding an exact and right judging of all things in matters of Religion We know in paâ—t saith the Apostle 1 Cor 13. Yea we are ignorant of farre more things than we know Thirdly There is a further corruption of the mind and that is heresie Which word though in the first rise of it was innocent in its signification and is so used twice or thrice in the Acts of the Apostles as some affirm yet in the Epâ—stles it is alwayes used in an ill sense and by ecclesiastical use it 's different from errour two wayes 1. Errour is in matters of lesse consâ—quence that are not of necessity but heresie they make to be of things fundamentall therefore the Apostle speaks of some Who shall bring in damnable Heresies 2 Pet 2.1 2. They make it differ in the affection of the person He that is an Heretique hath pertinacy and obstinacy An Heretique after the first and second admonition reject Tit. 3.10 But errours are with willingnesse to learn and to be informed as Austin Errare possum haereticus esse nolo Thus Ecclesiastical custome hath used the word Heresie though I cannot say the Scripture doth make that the adequate notion of the word Thus you see in these three wayes the minds of men may be corrupted and through every one of them more or lesse a man may be brought to the very brink of hell This is a truth little thought of yea some have thought Heresie to be innocency yea there are some who have maintained a man may be saved in any Religion or in any sect which if so then there could be no damnable Heresies Let us consider the Grounds of the Doctrine And First Therefore errours as well as ungodlinesse in life will damne Because they are a sinfull corruption of the best and noble faculty in a man The understanding is wounded with sinne as well as the will and affections insomuch that if it were possible for a man to have a right will and well ordered affections yet the sinfulnesse of his understanding is enough to damn him Grant then that ignorance errours or heresies are sinnes and you say enough to make any godly man afraid of them Therefore think of this you who make it no matter to hold this or that opinion in Religion If not to know the truth be a sinne know that is an infinite evil that will divide between God and thee and then it 's a sinne of the best and most noble part the understanding and reason whereby we are differenced from beasts A disease in the eye is a dangerous thing because so choice a part and if our eyes be so dear to us as that it 's a Proverb How dear should your minds and understandings be Nature hath provided a covering for them and hair to defend them and thus we should be carefull to keep our minds from all infections Secondly It must needs be damnable Because it 's opposite to saving grace and that is a true faith and knowledge of God in his Word Now this is a Rule We judge of the illnesse of every privation by the excellency of the habit it is contrary unto Now ignorance and errour they are contrary to a sound faith to a true knowledge and deprive the soul of those divine truths which are so instrumental to all holinesse Therefore to say to