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
day Thou hast light to see where thou shouldst walk The Apostle speaks of one sort of wickednesse That it was not so much as named among Heathens 1 Cor. 5. Oh then How many grosse sinnes are there that should not be so much as named much lesse practised among Christians It 's a dishonour even to the word of God if thou shalt not do so much which the very light of nature and moral Philosophy hath done among others 2. The word of God which is indeed the proper work of it doth convert regenerate make men new creatures not only civil but godly doing things from God and through God and to God Herein the word of God discovers it self to come from God because it makes men of a divine nature Every agent assimilates the Patient into its own nature Fire will turn all things into fire And thus the word of God coming from Heaven makes men heavenly They that live under the Sunne are coloured by the beams of it Oh then how cometh it about that thou hast lived so long under the means and knowest not these things The Doctrine of Regeneration of a new creature thou art not able to bear It 's above thee it 's a riddle and a paradox to thee as it was to Nicodemus Paul speaks of these very Corinthians That they were his epistle to be read and seen of all men 2 Cor. 3.2 They were hâ—s walking epistle what he had commanded them to do they willingly did it all might see what preaching what godly exhortations Paul gave by their lives Oh it 's an happy thing when a Minister can say You are our Sermons to be seen and read of all men All men by your lives may see what is preached to you and what you hear Christ said to the Pharisees You are of your Father the Devil and his works you do Let the contrary be applied to you You are of God and his words you do Observe that place John 8.47 Ye therefore hear not my words because ye are not of God See what terrour is in this place If a mâ—n receive not Gods word and manifest it in his life it is because he is not of God There is not a greater signe of reprobation than disobedience to Gods will and rejâ—cting his Word preached 3. The word of God should have this effect to make men willing and glad in the hearing of it Nothing should be more necessary and pleasant to them What high price did David put upon it It was more necessary than his food With what delight and alacrity did they exhort one another to go to the house of the Lord The preaching of the Word is like setting up spiritual trading and merchandize how busie and active should men be It 's the Spring time for spiritual Bees to make honey It 's the Summer time for spiritual Ants to labour and treasure up Since the dayes of John Baptist untill now the kingdome of Heaven suffers violence Mat. 11.12 They take it by force Thus the Scripture exhorts Heb. 3. While it 's called to day And again Now is the acceptable time Some are threatned to runne from East and West from North to South because of the famine of the Word Amos 8.12 You should do as Joseph in the seven years plenty he laid up against the seven years famine Even Johns hearers though they had no bottome of grace did for a while rejoyce in his light Oh then how uncomfortable is it to see men live like bruit beasts under the Ministry not prizing of it no wayes thankfull to God for it but like the Prodigal regard husks when manna is near 4. It 's a sinne and reproach if where the Word hath been long preached there is not a preparednesse for and conformity unto all the instituted Ordinances of Jesus Christ The Church is a spiritual Society and have a visible Communion or external Forme and that consists in Preaching in Administration of the Sacraments in godly Discipline spiritual Censures upon obstinate Offenders Now all Congregations should be able to bear these things When our Saviour told his Disciples That they must eat his flesh and drinke his bloud some cried out This is an hard saying Who can bear it John 6.60 and from that time forsook him And thus it is in spiritual Discipline to have comely Order about the Sacraments all that walk disorderly admonished the contumacious cast out men cry out who can bear it and to this day they cannot bear it These Corinthians had grosse abuses crept in about the Lords Supper Men did not examine themselves they came drunke and irreverent Therefore the Apostle brings them to the first Institution 1 Corinth 11. Now these things particular Congregations should be prepared for Lastly It is their shame if they cannot bear and submit unto all those duties of self-denyal taking up the crosse preparation for persecutions We may observe that our Saviour and so the Apostles did much endeavour to take men off from expectations of carnal advantages by the Gospel The Devil shewed all the glory of the world but Christ all the misery and temptations that would accompany the profession of his Truth Ye shall be hated of all men for my Names sake John 15.19 So that where the Word hath been preached there men must bear commands and also many sufferings Vse of Instruction If ye would receive the Word in the light and efficacy of it keep not any compliance with humane and carnal lusts The Truth is above your natural understanding and the duties above your corrupt lives and affections Sore eyes cannot bear the light Festered wounds cannot bear salt and yet the Ministry is both light and salt Think if there be Truths if there be purity you cannot bear them Know also there is wrath and vengeance for the refusal of these And who can bear them Who is able to endure those everlasting burnings You cannot bear the Sermon that bids thee Depart from sinne How then that terrible sentence which bids thee Depart into everlasting burnings Verse 3. For ye are yet carnal PAul having in the verse before declared the reason why he fed them with childrens milk viz. because they were not able to digest solid meat In this verse he comes to the Designation or Specification of this their Infancy and Incapacity And this he declareth 1. Generally For ye are yet carnal 2. Particularly In their envyings strifes and factions that were amongst them At this time let us view the General For ye are carnal In what sense the Apostle called them so is explained vers 1. viz. not absolutely but comparatively They had the seed and root of grace but yet corruption was also very prevalent in them Object To what hath been said in explication of this you may make one Objection Why the Apostle if they were godly for the main doth call them carnal Is it not a certain Rule that the denomination ought to be from the greater or better part Do
thee to sinne I do not foster thee in thy infirmities only make righteous judgement in this case Thou cryest out How can I be godly and have no better an heart How can Christ dwell in me and I feel no more of his power Oh distinguish between weak grace and no grace between the presence of sinne and the dominion of it Consider God hath left these for admirable ends and none of these is to discourage and overwhelm thee especially do thou cry out of those deeps to the grace of the Gospel be as much enlarged yea more than Paul was in this matter if thou canst Vse 2. Of Information to wicked men Do not conclude there is no grace in the world and that all men are hypocrites and liars because even the godly are subject to sinful weaknesses This is to be the spider to suck poison from a sweet truth Do not expect more from them than is to be expected Vse 3. If the reliques of corruption be thus to be bewailed as an heavy burden how then should they howl and roar out that are under the whole power of sinne That are not comparatively but absolutely carnal That have not weak grace but no grace Sinne is not only present with them but they with willingness and delight subject themselves thereunto If he speaks of strifes and factions when you do these things Are ye not carnall How much rather of Revelling Wantonness beastly lusts cursed oathes Are ye not carnall Oh remember all this is in a mortal body here to day to morrow it may be in Hell For whereas there is among you Envying Strife and Divisions are ye not Carnal The Apostle generally declared the ground of their Indisposition and Incapacity of heavenly sublime Truths Now he enumerats the Particulars whereof Envy stands in the front Some make a Gradation Envy breeds strife and strife breeds Divisions or Factions If we regard the generall state of the Church in all Ages especially in our daies there is no Subject more necessary to treat upon then these Distempers Especially to shew the Sinfulness and Cures of them The being divided into so many crums and atomes that unless Democritus his Opinion should prove true All things are composed of atomes Or rather unless God shew his power to make drie bones that lie here one and there another as in Ezekiel's Vision to come every one to his proper place and have flesh and life bestowed on them I know not how we can escape totall destruction It being such a known Maxim of state which Christ himself hath confirmed A Kingdom divided against it self cannot stand And so Churches against Churches godly man against godly man they cannot stand Although I say this be necessary to the publique yet because I know not how necessary for this particular Auditory though I shall not pass by these Particulars yet I shall not handle them to the exactness of the Subject and latitude thereof And let us consider the first Subject Envying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used sometimes in a good sense and sometimes in a bad sense In a good sense it 's attributed to God and signifies that Jealousy he hath about his Church especially his worship When attributed to good men it signifies either that honest and lawdable endeavour in them whereby they are inflamed to imitate or go beyond the Virtue of others without any sinfull grief or hatred This is commonly called emulation 1 Cor. 12.14 Gal. 4. Or Secondly It 's taken oft for that grief of mind produced by an holy indignation in us at those things which we conceive are unworthily done against those whom we love And that either God or others God 2 Cor. 7. Or others Col. 4. Or else which is not so oft in humane Greek Authours if at all it is taken for Envy as Act. 13.17 Gal. 5. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rekoned among the lusts of the flesh And somtimes the Epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it bitter Envy Although the more known word in the Scripture for Envy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This for the word Observe That Envying wheresoever it is is a fruit of the Flesh and such a sinne that a godly man should especially watch against Are ye not carnall because of this Envying To open this Doctrine Consider First That the Original and Fountain of this Envy is the same with the other great impieties that are committed in the world viz. The flesh or Corrupt part in a man So Gal. 5. and James 4. Envying strifes are said to come from the wisdome of the flesh and diabolical wisdome opposite to the wisdome from above which is chast peaceable and long-suffering So then seeing this is a lesser stream from that bitter Fountain This is part of the gall and wormwood every one is in by nature No man can conclude he is wholly godly that hath not power to mortifie this sinne in some degree And therefore in that Gal. 5. the Apostle reckons it amongst all those gross sinnes Murders Vncleanness Idolatries Wichcrafts And concludeth They that do such things shall never inherit the Kingdom of Heaven Yet though the Scripture brand this sinne as the seed of the Devil and the spawn of the flesh how prevalent is this sinne every where amongst bad yea amongst good How many sad Envyings and evil eyes are there towards one anothers good For so the Scripture cals it an evil eye because they look with discontent and grudging upon others Envy is a squint-ey'd sinne and so the more deformed sinne Vixque tenet lachrymas quia nil lachrymabile cernit Secondly This sinne of Envy may either be in the full Predominancy of it or only in Motions and Combates or if breaking out into act bewailed and repented of In the former manner it is in wicked men In the latter sort it may be even in the godly For this Envy is such an imbred sinne that the Spirit of Regeneration finds it one of the last enemies to be destroyed Wicked men are as full of it as Toades of poyson Thus Act. 13. The Jews are said to be filled with Envy against the Apostles Filled they were with this sinne as the godly on the contrary are filled with the holy Ghost And hereupon this Envy within carryes them violently to all outward wickedness especially Murder For that is the natural fruit of Envy Whom men envy they presently resolve the death of if there be no restraint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very near in sound and efficacy Thus Pilate knew that for Envy the Pharisees desired to crucify Christ And the Apostle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal 5 21. Envyings and Murthers together As the words are alike so one presently follows the other In the godly this sinne is too vigorously also These Corinthians and the Hebrews James writeth to
sinfull Effects first Of striving about worldly things is discovered 1. In passionate and railing speeches Let all clamour and evil speaking be laid aside Ephes 4.31 Mat. 5.22 Whosoever is angry with his brother calling him fool is in danger of hell fire Little do you think of this whose mouths are as loathsome as open sepulchres Oh the names and foul language that that mad rage makes thee cast upon others Whereas the Angel did not give the Devil railing accusations Those foul mouths they argue a foule heart that black tongue of thine will at last be punished with black darknesse in hell without repentance 2. It 's seen in backbiting slandering inventing of lies against others whispering and secretly reproaching of others where they are not present to justifie themselves These sinnes should not be named among Christians but now men are not only wolves but Devils to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly slandering and traducing others To be a backbiter is reckoned up in the Catalogue of the great sinnes the Heathens were guilty of Rom. 1. and Psal 15.3 is made the character of one Who shall no◠ascend unto Gods holy hill Thou hast a Devil in thy tongue and the other hath in his ear to whom thou spreadest these slanders Thus Christ himself How was he slandered And Paul Whereas the dogs with their tongues did lick Lazarus sores whole thou doest with thy tongue make the whole places sore But consider that Psalm of Doeg a small mischievous slanderer What shall be given unto thee O thou lying tongue Coals of fire Psal 120 5 Fire is thy sinne and fire will be thy punishment 3. A delight to go to Law and to implead others at the Courts of Judicature The Corinthians strifes did break out in this manner 1 Cor. 6. They went to Law with one another Why do ye not rather suffer wrong saith he Now it 's true the Apostle doth not there prohibit all kind of going to Law for our own but the readinesse of heart thereunto and the scandal of going before Heathens and their want of preparation of heart to suffer wrong rather than to go to that extremity they did not try all other wayes of reconceliation first And is not brawling and squabling the very trade the meat and drink of many quarrelling people They will go to Law presently Indeed the Prophet saith To the Law to the testimony but that Law would quickly moderate this Thou wilt goe to Law whatsoever it cost thee what if it cost thee thy soul thy salvation as it may doe by thy anger malice revenge and impatience therein Lastly This civil or uncivil contention rather is seen in the procuring of all that hurt and mischief to others we can either in Name or Estate So that whereas the command is to procure all good thou art ready to do all mischief to thy neighbour We might think these things need to be preached onely to Jewes and Turks to Canibals or such savage men but even Christians are turned such horses and mules that they need this bit to be put in their mouths So that you see this strife is in tongue and hand and if the tongue hath a world of evil how much evil then is there when tongue and hand and heart are all full As for striving in religious matters that is seen two wayes 1. When men are given to cavill and contradict the truth though never so evidently discovered especially because of the purity of it because it convinceth and arraigneth thy lusts greatly condemning them Thus the Pharisees were frowardly bent to oppose Christ insomuch that when they were silenced and had nothing to say they did as the Devil to him Depart for a season and afterwards came to tempt him again Take heed of such a froward disposition it 's farre from the nature of Christs Sheepe which heare his voice and follow him 2. When men dote about Questions and Disputes that have no profit or if profit yet attend not to them in their place The Apostle condemneth this doting and striving about words and for this reason Because they profit not Tit. 3.9 A man with needlesse disputes is like a field that beareth nothing but bryars and thorns There came a man to ask Christ Whether many should be saved Our Saviour doth not answer the Question directly but bids him Strive to enter in at the straight gate Luke 13.23 thereby rebuking his curiosity And Zuinglius did truly observe and complain That men seldome came from religious disputes more crucified and more heavenly I intend to spend but one Sermon on this Subject and therefore I must heap many things together I come to the Aggravation of this sinne of Contention 1. This striving temper is directly opposite to many commands that vehemently presse love brotherly kindnesse peaceablenesse As much as lyeth in you have peace with all men Rom. 12.18 Be affable be courteous 1 Pet. 3.8 Thus you see as Christ himself did not strive or lift up his voice in the street but lived meekly peaceably so ought we 2. These strifes and quarrellings make all our prayers and Religion in vain God heareth no prayer from that man who is in anger and malice with others Forgive us our sins as we forgive others Yea if a man have brought his gift to the altar and remember such a man hath ought against him he must leave that and be reconciled Mat. 5.24 Oh how could contentions and quarrels be thus among you if this were thought on 3. The relation we are in commands peace and unity There is one God one Christ one Spirit one Baptism Eph. 4.5 Why fall ye out seeing ye are Brethren so that Christianity is reproached when you seek to devour one another it is an argument the faith of Christ never had any power over thee As for the good Contention I mentioned that is When men strive and contend for the truths of God for his honour and glory when he is zealous to reprove and punish sinne There are many men that call this Contention and this they condemn for turbulency as Ahab called Elijah the troubler of Israel because he rebuked him and Jezabel for their cruelty and injustice And thus Jeremiah you heard was accounted a man of strife that set all together by the ears Now this striving for God against the sinnes against the humours of men cannot be omitted without great sacriledge And if the suppressing of sinne in an orderly way make any strife it 's thy fault not his that is zealous Christ himself came to set father against sonne and a mans enemies in his own house against him but this was not the fault of Christs Doctrine but of their corruption And further This striving and trouble will work a good effect The Angel that came down with healing moved and troubled the water but that was for good So the Physician he stirreth the humours he puts into great pain and sicknesse for a while
live according to the wayes ignorance folly and customes of the world They are to shine as lights amongst a froward and crooked generation Phil. 2.14 Pure Religion is said to keep it self unspotted from the world Jam. 1.27 All the wicked and ungodly wayes in it are not to defile and soil him As they speak of a River called Alpheus that emptieth it self in the Sea yet even in the very Sea it keepeth its sweetnesse and is not made salt and brackish as the waters of the Sea are They are in the world but not of it Hence Rom. 12. Be ye not conformed unto the fashion of the world but be transformed in your minds Here you may see who are men of the best fashion in a place not men of the greatest wealth honours or earthly dignity but who do not conforme to the fashion of the world that hath not the cursing swearing lying uncleannesse and all the works of darknesse that the world is said to lie in Let us improve this Doctrine and I know no truth a sharper sword to enter into your bowels than this For generally men think it a disgrace not to live as most men do what to grow so precise and strict as not to do as others do They are afraid to own such to be thought such Oh what Antipodes are such men to the Scripture Either lay down the name of a Christian or else live above what men of the world do As Alexander said to a souldier named Alexander Either lay aside his name or else do valiant acts Matth. 5. If ye love them that love you what singular thing do ye do not even the publicans the same Mark that there is a godly singularity and the people of God must be singular not do so or live so as most men in the world do The Apostle in this phrase To live as men or According to man may imply these things First Meer men have no divine faith in the matters of Religion wrought in them by the Spirit of God but walk according to the natural dictates of conscience and education and so are for that Religion which they have been brought up in and accustomed to whether it be right or wrong whether good or bad This our Saviour cleareth when Peter made that excellent Confession of Faith That Christ was the Sonne of God our Saviour graciously accepts of it and tels him Flesh and bloud hath not revealed this to him Mat. 16.17 So that then men walk as men in all matters of Religion when they have no more than custome or the countenance of the Laws of the Land where they live no more than flesh and blood hath made known to them Thus we see the Jews the Turks the Papists they all wilfully adhere to the Religion they have been used to and so many Christians believe in Christ upon no better grounds than they do in their falsehoods Be not then any longer such men and servants of men as the Apostle cals it that is to believe the truâ—hs of Religion upon humane authority humane motives That our Saviour meaneth when he bids us Call no man master on earth because Christ is the only Master Mat. 23.8 Not that the instruction and teaching of Church officers is to be rejected as some absurdly would inferre from those places for we are commanded to hear them and to enquire for the truth at their mouth only it 's not a divine faith till it be upon divine grounds Not as the word of men but as the word of God 1 Thess 2.13 It 's a sad thing to consider how many walk as men in this respect being in matter of Religion without any eyes of their own as if another mans faith were to justifie them and not their own Secondly To walk as a meer man is to propound some outward inferiour comforts as the ultimate end and chief felicity of our souls Take a man as a meer man and the utmost end for which he labours and strives in this world is some earthly advantages Oh but what saith the Apostle of true Christians We walk not by sense but by faith 2 Cor. 5.7 And we behold not the things that are seen but the things that are not seen What made Moses deny all that earthly greatnesse he might have had in Pharaohs Court Who would have made such a choise as he did To suffer reproaches for Christ rather than the pleasures of Aegypt Why is this Because he saw him that was invisible and had an eye to the recompence of reward Heb. 11. See then Moses more than a man he propounds to himself as the greatest happinesse the enjoyment of God and communion with him And as the Sunne puts out the lesser light of the starres so this good in God obscured that in all earthly things Then therefore men walk as men when they look no further than the good things of this life riches honours earthly pomp and greatnesse and as for the enjoyment of God which is indeed the true end that they come short of Oh do not then walk as men any longer placing all your affections thoughts and desires in inferiour comforts Is this to have your conversation in Heaven Is this to sit with Christ in heavenly places Is this to make God your portion Is not this rather to have the Serpents curse upon you to lick up the dust of the earth and to mind earthly-things Thirdly To walk as meer men is to put confidence and hope onely in second causes and visible instruments not trusting the promise of God or believing his power that he reigneth and ruleth in Heaven and earth doing what he pleaseth This is not only to walk as men but as the wise men and most admired men in the world The Scripture brings in the thoughts of the wise men as if God sate in Heaven and did not judge all things as he pleased The fool hath said in his heart and that fool is every meer man there is no God Psal 14.1 No Judge no Governour Therefore they look only to instruments to second causes and they puff up themselves and grow insolent when they have these bladders to swim with As on the other side they sink even as Pharaohs hoast into despair when such outward props are taken away Know then that all thy dedejections cares and doubtfull thoughts either about thy self or the publick they argue thee to walk as a meer man Our Saviour doth excellently shame his Disciples for this when using several Arguments to the Disciples against their distrust and carefulnesse he tels them Such things the Gentiles and Heathens seek after Mat. 6.7 So that to walk as men is to be affected in our own particular or in the publick good as if there were no promise no God as if men were Omnipotent as if men brought about all things When Melancthon was often dejected about the affairs of the Church being prone to distrust and fears Luther told him That God had bound
this means they who are indeed of this building of this field they are more happy then all others in the world for God is in covenant with them To them only God is their God and they his people And when the Psalmist had spoken of all external felicity saying Happy are the people that are in such a case he addeth Yea happy are the people whose God is the Lord Psal 144.15 So then we cannot name a greater Prerogative and Priviledge then to be in such a relation all that God hath is their's his wisdom power and goodness Only by the way take notice that many are externally of this husbandry this building that are not internally and therefore such have not the Promises made good to them in all respects How hardly can we say of many people They are Gods building Yea they are rather the Devils Den and his Hell But more of this hereafter Fourthly It supposeth care love and protection This floweth from the other Propriety causeth care and love among men What cares a man for another mans Field another mans Corn but he looketh to his own He weedeth that he fenceth that he keepeth that from all violence And this certainly should encourage the godly in their conflict with sinne Oh! they complain of the weeds thornes that grow up in their heart that choak the good seed let them remember they are Gods as well as their own and it belongs to him It 's for his honour and glory to have these thornes pulled up It makes for Gods praise that thy heart be a room swept and kept clear for him to lodge in Oh! urge this in Prayer O Lord am I not thy husbandry Is not my soul thy building Why then lieth it thus ruinous Why is it neglected by thee It 's not only my comfort my happiness but thy glory and honour is interested in this Come we in the next place to consider the several similitudes And First Ye are Gods Husbandry Take notice that he doth not here speak of the invisible and mystical Church of Christ but as they were a visible Church at Corinth As there was a visible company of men openly and publiquely professing the Faith of Christ and joyning together in an external Communion in holy Ordinances Here is much in this for it sheweth how all our particular Congregations should be what manner of Societies even such as are Gods Husbandry Gods Tillage Building and House This is the great truth that people should hearken after that they walk worthy of such glorious Titles and Relations This Relation of being Gods Husbandry implieth something on his part and many things on ours On his part First That he finds all people of themselves like a barren wilderness and fruitless desert The Curse upon the ground is fulfilled in them to bring forth nothing but briers and thornes All the things of grace and godliness are not only above our natures but contrary to them Even as if a man should see a piece of ground like the very rocks that no Husbandry could ever do any good on it The same are all people when the Word comes at first to them In other expressions it 's called raising up Children to Abraham out of stones And as wild beasts delight to be in the wilderness that is their habitation Thus are all men till converted by the Word so many wild beasts carried away with bruitish lusts in the wilderness of the world which makes the Scripture compare them so often to such things Oh then bewail the roughness and obstinacy in thy heart to what is godly Secondly It supposeth that grace and godliness is wholly planted by God in their souls for this floweth from the other Seeing we are such a barren wilderness what fruit can ever be expected from us All the fruit then of righteousness and godliness doth come wholly from him We of our selves stand like so many rotten fruitless trees to be cursed by God and cut down for the fire but it 's the grace of God that works the beginnings and increase of all godliness in them Marvell not then if you see a people under the sweetest and best seasons of grace to be yet barren and unprofitable for this fruitfulness is only of God Oh we would wonder that a people who know so much who hear so much that have clouds so often raining on them should yet be like so many stones and rocks Oh this is the wrath and judgment of God to be trembled under it For he makes one to grow and not another He causeth grace to spring up in one and not another Thirdly This supposeth that God likewise giveth all the seasons and opportunities of growth and fruitfulness As the Gardiner he looketh to his times when he must water the Plants lest they die The season of the year helpeth to grow as well as the nature of the soil Annus non ager fructificat Hence God when he is angry he threatneth that he will command his clouds not to rain Isa 5. God threatens it as the greatest judgment to deprive a people of the Ministry and sâ—ason of grace how low and slight thoughts soever people have of it Observe that place Ezek. 7.26 Mischief shall come upon mischief one calamity upon another And what then They shall seek for a Vision of the Prophet but the Law shall perish from the Priest Thus Amos 8.11 When God will make a people a barren and desert Nation then he makes those spiritual heavens like brasse and iron Oh then know that as the natural seasons and times are of his appointment so much more the gracious ones On our parts who are the field to be tilled there are these things First A willingness to have the Word of God prepare and wound our souls even tearing our heart to pieces that so the Word as seed may fructifie This is that the Scripture cals plowing up the fallow ground Jer. 4.3 That is when the Law and Threatnings of the Word enter into our very bowels is like the Plough that makes deep furrows in the heart Oh then that the secure confident and quiet heart that hath thus many years layen quiet and at ease feeling no grief nor trouble may at last be wounded and cut assunder This is not an acceptable pleasing work to you but very necessary it is Could the ground be sensible it would feel the plow making torments and rents in the bowels of it Thus it is here the Law of God the Word of God that comes like a two-edged sword in thy bowels that bloweth like a strong tempest and shakes thy sinnes at the very root Oh expect not healing and peace and comfort till you have been thus disquieted Do not then quarrell at the Word of God but rather bless him for the power of it when it changeth the whole face of a Congregation filleth thee with many sad and anxious thoughts sends thee home enquiring Lord what shall I do What will
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
erroneous person therefore is not presently convinced in his own conscience of his false way he may as the Antichristian party is be delivered up to believe a lie To call light darknesse and darknesse light Even as the distempered palate may call sweet things bitter So then though errours in Doctrine be stubble and trash yet they are not thought so by the Authors of them The Manichees called Manes Manicheus because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commonly commend their falshoods as the precious rare and unheard of truths of Christ Secondly When the Apostle cals these errours hay and stubble he doth not speak of fundamental errours neither but such as are consistent with and built on the true foundation They do not damne the Authour of them but they make his salvation difficult He shall be saved but by fire For as for those Doctrines that race up the foundations Peter cals them damnable heresies 2 Pet. 2.1 Paul reckons them with Idolatries Witchcrafts and all the grosse sinnes that palpably exclude from the Kingdome of Heaven Gal. 5.21 Yea if an Angel from Heaven should bring such a Doctrine we were to hold him accursed Gal. 1.8 9. And all the faithfull are commanded Not to bid such an one God speed John 2. Epist As John the Apostle would not wash himself in that Bath where Cerinthus the Heretique had been So that these expressions of hay and stubble are onely for lesser errours But those that are in Folio as it were they are poison They are the venome of the red Dragon They are like the Plague that strikes dead into Hell quickly without a speedy recovery So that as all sinnes are not alike so neither are all errours And we are to make a difference between those that are fundamental Circa-fundamental and Super-fundamental as a man may so say As in sicknesses some are mortal and deprive of life immediately others are not so In the second place Let us consider why the Apostle cals errours by such names wood hay and stubble First Because of the vilenesse and contemptiblenesse of them Men if they did understand the Scripture and walk by that Rule would no more regard them than the straw under their feet as we say For as the true Doctrines of Christ were compared to gold because of their precious and excellent nature so errours are called stubble because of their base and vile nature In the Old Testament the names of Idols were names of contempt and scorn Baal-Phegor and Baal-zebub and thus here the sinfull opinions that men deliver are straw and stubble Secondly The Apostle describeth the Idolatry of the Heathens under this aggravation Rom. 1. That they turned the Image of God into an Oxe that eateth hay and truly all that love and delight in errours doe so They who should be after the Image of God delighting in precious and heavenly truths make themselves like the beast that eats hay Vitiated and corrupted stomacks will eat trash and so distempered minds and corrupted will receive falshoods Secondly It 's compared to hay and stubble for the levity and uncertainty of it What solidity hath a straw that is blown up and down with every winde Now the lightnesse and uncertainty appeareth in three things 1. It cannot abide the touchstone it cannot endure to be tried Straw cannot endure the fire The thief or he that doth evil hateth the light saith our Saviour John 3.20 Counterfeit and base coin cannot abide the touchstone whereas the Apostles when they preached they were willing to have their Doctrines tried by the Scripture and the Bereans are commended for making such an enquiry Acts 17.11 The Owls and the Bats cannot endure the day As soon as errour is detected it is confuted whereas the precious truths of God they grow more excellent and glorious by the trial of them The wheat loseth nothing by winnowing the iron by filing By all the errours and heresies that ever have been truth hath gotten the advantage As the ark was the more lifted up to Heaven by the waters 2. It 's uncertainty is seen in the divers shapes and moulds it hath denying and affirming As Tertullian of the Peacock Multicolor versicolor nunquam idem tamen semper idem Thus erroneous Doctrines are alwayes in new dresses in a new garb as they are necessitated by truth How often was Pelagianism interpoluted Therefore the Apostle cals the dealing of such persons who use to sow these tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.14 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slight jugling yea and bewitching Gal. 3.1 making such things to appear to the sense that have no subsistence Thus among the Arians both the Eusebiusses were in crafty and divers dresses sometimes for the Orthodox sometimes against them And Pelagius did four times change his opinion about Grace or rather his expressions At first he denied grace then he made nature grace then the outward preaching of the Word grace then granted the grace of remission of sinne Thus he did gratiae voâ—abulo uti ad frangeâ—dum invidiam So that herein the levity and uncertainty of falshoods doth appear that they are divers and strange Doctrines strange to the Word and divers and disagreeing among themselves 3. It 's uncertainty is seen that it doth never stay till God in mercy to his Church put a period to it Therefore false Doctrines are compared to a Gâ—ngrene 2 Tim. 2.17 you know that spreads and spreads till it hath even consumed the body And thus it is with errour it spreads from one to another and not only so but this young Serpent will grow up to a Dragon in time Arius una scintilla fuit was but one spark and yet he-set the whole world on fire Wicked men shall grow worse and worse one errour draweth on another When a man begins to tumble down the hill it 's hard staying ere he come to the bottom And therefore when thou once beginnest to wander from the truth fear thy self thou wilt presently be in a wildernesse yea thou wilt be like an Hazael in time Those opinions and blasphemies thou wouldst once have trembled and quaked at thou wilt excuse and defend Experience hath â—â—en too true but very sad of this in all ages of the Church Thirdly Errours are compared to hay and stubble For the uselesnesse and unprofitablenesse of them They are but fig leaves to cover our nakednesse and that will appear in these particulars 1. They do not truly inform and enlighten the mind Truth is light and doth inform and instruct the mind but all errours do bring more darknesse so that while they think they know more then they did they know lesse Hence they are said to be men of corrupt minds 1 Tim. 6 5. and deluded or deceived Oh what a dreadfull thing may this be for thee to think thou hast more light than ever when it may be thou art in more darknesse than ever To thinke thou art in a nearer way to
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
Thus Jude vers 23. speaking to this purpose of many people led aside with errours saith Save them with fear pulling them out of the fire They were in as great danger as a child fallen in the fire whom the father pulleth out with great fear and amazement Thus Joshua Zech. 3.2 is said to be a fire-brand pulled out of the fire that is delivered from great and imminent dangers The same expression is Amos 4.11 Ye were as a fire-brand pluckt out of the fire he speaketh of such who had escaped the pubâ—ick judgements oâ— God upon them This proverb the Latines and Gâ—ecians also have e slammâ cibum petere This being so clear we would wonder what should make the Popish Interpreters dream of a Purgatory fire for they hold Purgatory a real fire even as that of Hell but the Apostles expression is As it were by fire which denoteth a meer similitude and comparison Gods examination and judgement as also the Word and heavy afflictions these are the fire which he must go thorow Besides many of them hold That the Apostle speaks of the Day of Judgement when all mens works shall be examined and judged so that this fire must not be till the Day of Judgement whereas they hold Purgatory fire presently upon a mans death and so necessarily before the Day of Judgement So that Austin long ago farre more probably interpreted it of afflictions in this life Even as a Merchant in a dangerous tempest throweth away all his goods and â—oseth all that he loved to escape with his own life So shall it be with any man that builds unsound and false opinions when God shall awaken him by tâ—â—bulations he will be content to throw all away to lose all He will forsake all those Doctrines he was so dearly inamoured with that he himself may escape Now here may be a very profitable Question raised Whether there be any Doctor or Teacher in the Church of God yea or Church though never so reformed that doth onely build gold and silver and not some hay or stubble Answ To this onely in the general we say That setting aside the Apostles who were infallibly inspired and directed There is ignorance and sinfull affections cleaving to every man in part and so to every Church and therefore even the most excellent men and Churches have had their straw and stubble whereby even every mans salvation though never so eminent even on his Doctrines part not attending to his life is very difficult All the Fathers had their Navi their hay and stubble And this is true of all though never so eminent in after ages But from the first observe That every man will be altogether a loser in any errour or false way that he hath maintained He shall suffer losse Sometimes by false wayes men propound base carnal ends wealth riches honours and applause in the world sometimes they think of spiritual ends more comfort and peace of heart more enjoyment of God but what Doctrine or wayes are not of God a man is sure to be frustrated of his expectations if they have them for a while they will quickly vanish away as the crackling of thorns make a blaze but continue not In the first place we shall shew Wherein they shall be losers First If they thought by erroneous wayes to better themselves in an outward condition in this world in this they are sure to lose How many have turned from truth when persecuted to errours and false wayes only to have their lives and liberties and external comforts but in the issue have been deceived of all When the Turk so prosperously prevailed many Christians imbraced the Turkish Religion In Popery and times of bloody persecution men through fear and love of the world denied the truth asserted and maintained false Doctrines But what got they many of them Did not our Saviours Rule prove true He that will save his life shall lose it and he that will lose it shall save it Mat. 16.25 And doth not the Prophet Jonah tell us a good lesson They that observe lying vanities forsake their own mercy Joâ— 2.8 They that would worship Idols or go into superstitious wayes they forsake that very mercy God hath provided for them otherwise Oh that this were well thought of by those who think to better themselves by those wayes that are not of God! Secondly If they looked for honour and outward dignity to be applauded and esteemed this also they shall be losers in For by the judgement of those Churches or persons that are orthodox they shall fall from all that repute and esteem they had The Church of Rome was set up like an high Mountain Did not all the people of the Christian world when there were breaches in Religion look upon her like a brazen Serpent thinking to be heard presently The repute and authority she had in all mens consciences made the politick Popes triumph over all the great ones of the world thereby and enlarge both Civil and spiritual jurisdiction But when her Idolatries and errours were discovered How odious and abominable is her very memory Now it 's the Sodom the Babylon the Aegypt John speaks of So that howsoever errours may have great applause and glory for a while yet God in time will make them vile as dung As of those corrupt Priests in thâ— worship of God God said He would spread dung upon their faces Mal. 2 3. The Phâ—risees by their superstruction of hay and stubble they intended glory and honor of the people They did all things as men acting upon a Theaâ—re but when Christ came and preached the pure word of God and discovered all theâ—r vanity and hypocrisie then their esteem and honour fell immediately inâ—o the dust Mat. 5.19 Our Saviour speaking against false teachers saâ—th If any teach the breaking of the least commandment he shall be called the leâ—st in the kingdom of Heaven The kingdom of Heaven is the Church in this life as some expound And he shall be called the lâ—ast that is He shall be of no repute and esteem Thus the names of all the Heretiques that have lived are they not of unsavoury memory And though some had excellent parts and held many truths yet this dead flie falling into their ointment marred all Thirdly They lose all their ministerial labour and study they used in building such stubble And truly this losse should much affect every man whether Minister or private Christian Some opinions thou hast thinking them truths but they being errours all thy preaching for them writing for them all thy indeavour to proselyte others to thee thy going farre and near to make others of thy mind all this is lost labour It will not have so much reward as a cup of cold water given â—n Christs name will have A Wasp is busie and flieth up and down as well as a Bee but a Bees businesse brings honey a Wasps doth nothing but a sting Thus it may be thou art
active and diligent thou art speaking of thy opinion to all but art thou a Bee making honey or a Wasp stinging others Never care to company with those that you perceive have a sting onely and no honey The Pharisâ—es what a deal of pains did they take to disciple others to themselves They compassed â—ea and Land as Merchants to get wealth and when all was done they made themselves and their hearers in greater danger of damnation than before Thus the Jesuites are as industrious as the Devil compassing the whole world to make a prey of mens souls But all this labour will accuse them the more The Wiseman observeth great vanity in all worldly labour but especially in matters of Religion to labour in vain there to lose all thy nights and thy dayes and thy study and thy pains is beyond expression miserable Fourthly They will lose their inward peace and comfort of conscience How many that have turned aside from the truth to errour have found tormenting worms gnawing their conscience They have not found it a light sinne witnesse Spira and many others He that denieth me saith our Saviour him will I deny before the Father and the holy Angels and the whole world Mat. 10.33 And indeed there can be no sound comfort but upon Scripture truths for Gods presence will go along only with his own truths Even as it is in his Sacraments Gods grace will be exhibited and true comfort conveyed only in his instituted Sacraments if men should appoint any of their own head they cannot look for his presence and efficacy So it is here If men broach errours and false wayes God will not own them a fire of straw and stubble will give but short and little comfort to a cold man Fifthly They lose though not the total seed of grace yet the degree and fervency of it yea in regard of outward appearance all seemeth to be lost They have not that tendernesse that strictnesse they once had Hence the Apostle couples The shipwrack of faith and a good conscience together 1 Tim. 1.19 Lose one and you lose the other How carefull is the Apostle to forbid all those disputes which do not tend to godlinesse and which do not edifie 2 Tim. 2.16 The shell-fish was unclean it had but little meat in it and a great deal of difficulty to get it Men given wholly to dispute do not mind the affectionate part of godlinesse Grapes do not usually grow on such thorns This then should make every one look to what he buildeth take heed thou art not falling into a noisom pit look lest that when thy eye groweth dark thy whole body will quickly grow dark and to decay in grace is a great provocation of God To decay in thy estate in thy health are sad things but in thy love to God in thy fervency in thy zeal is much more miserable Remember from whence thou art fallen and do thy first works Rev. 2.5 It 's our duty to grow in grace and for thee to do the clean contrary to decay in grace must needs provoke Now part of this growing in grace is to keep stedfastly to the truth That is very observable 2 Pet. 3 17. They must not fall from their stedfastnesse And how shall that be By growing in grace and knowledge Yea lastly Men lose their parts and gifts They have not that clearnesse and soundnesse of understanding as they had Hence errour doth corrupt the mind as rust doth the iron To him that hath shall be given it 's spoken of the right using of our talents and from him that doth not use it in a right manner shall be taken away all that he hath Mat. 25.29 Vse 1. Of Exhortation to us Ministers to be much in prayer and diligent study in attending unto the word of God You see here unsound and false preaching may bring us to great and sad losses worse than of outward substance and maintenance even of inward comfort and peace with God and this we are the more to attend to by how much we know but in part and understand but in part As the bodily eye is subject to a world of diseases and any distemper there is very dangerous So the mind of a man is subject to much corruption blindnesse ignorance injudiciousnesse vain and false reasonings insomuch that it 's a proverbial expression Humanum est errare what is that but as much as humanum est damnari if God prevent not Seeing therefore we are thus compassed about with infirmities which may prove destructive this should make us humble modest to say as Hierom Nunquam meipsum habui magistrum I never was my own master If others will be bold and presumptuous yet do thou tremble then thou wilt gain when such shall lose Vse of Admonition to you the people see that in the matters of Religion you be no losers Religion is every mans study the Bible should be every mans book Though God doth not require of you controversal and sublime Divinity yet the knowledge of such Doctrines as are fundamental and necessary to salvation you are to be acquainted with yea you are not to be alwayes in principles but as the Apostle saith To be carried on to further perfection Heb. 6.1 Now in all your study you may be losers You may have a vain faith a vain Religion and that is when it 's not upon the Scripture-foundation every man hopes he shall not lose The Turk thinketh he shall not lose by believing his Alcoran The Jew that he shall not lose his expectation of a Messiah The Papist hopes that all his Image worship all his fastings and pilgrimages shall not be lost but the Word speaketh contrary He shall be saved yet so as by fire A two-fold losse you heard was here threatned to erroneous teachers And the first part we have dispatched and now proceed to the later and the phrase is already explained To be saved as by fire signifieth The great extremity and danger such a man is in of damnation He is like a fire-brand pulled out of the fire For that explication of some of the Greek Fathers especially Chrysostome who in many other places of the New Testament doth often judiciously interpret is in this particular very incredible He shall be saved saith he that is he shall be kept alive and yet in hell fire So that he thinketh the Apostle saith he shall be damned yet this damnation is a kind of a living death and a dying life he shall be alwayes in hell fire yet saved alive He doth use saith Chrysostome a good word in a sad and evil matter Every one may see this is forced We stand therefore to the former explication as that which is most genuine And two things may be observed very material 1. Whereas you see erroneous and false Doctrines though not overthrowing the foundation do yet dangerously shake a mans salvation puts it to a great hazard Observe That even errours of judgement may endanger a
to the spiders web that is of no defence or use when a boistrous wind ariseth Read over the History of the Bible and there you shall see to that which the wise men of the world intended God brought about the clear contrary Come saith Pharaoh let us deal wisely and oppresse the Israelites Exo. 1.10 lest they grow to numerous Now by that very means the people of Israel did more multiply The Pharisees thought when they had crucified Christ they had laid all Christianity in the Grave with him but by his Ascension his power was the more seen When I am lifted up said Christ viz. upon the Crosse I will draw all men to me Joh. 12.32 That which in probability would have driven all men from him by that he did efficaciously bring all unto him Hence he compareth his death to the grain of Corn thrown into the ground which untill it die doth not bring forth a great crop So that the wisdome of man must needs be made great folly when it shall be forced to bring about those things which it hates so much Sixthly Herein the wisdome of the world is made foolishnesse because it doth not only work a vain deceitfull work but also a destructive one to its self so that all the wisdome they have is only to destroy themselves Thus like fools they runne their swords in their own bowels How often doth David speak this of his wise and potent enemies Their feet were taken in their own snares and they were fallen into the pit they digged for others Was not all Pharaohs wisdome but to ruine himself and his Kingdome The Jews that thought to be so wise in crucifying Christ thereby to prevent the Romane Caesar yet for a reward had the Romane enemy come and utterly destroy them Thus as they work a spiders web in regard of the unprofitablenesse of them so they are said to hatch cockatrice egges because of the hurtfull poisonous nature of them even to the owners Seventhly The wisdome of the world becometh foolishnesse because God many times infatuateth and blasteth the parts and abilities of the wise men of the world He takes away their understanding from them That as we read of Nebuchadnezar God bereaved him of his wisdome and judgment so that he became like a beast and lived with beasts so he doth either in whole or in part pervert and darken the thoughts and counsels of wise men Hence he is said by the Prophet to Diviner's mad Isa 44.25 as also Isa 19.14 Et quos Deus vult perdere prius dementat as we see in Haman and in Belshazer and in Herod all these died as fools and were destroyed by their own foolish thoughts Thus we read of Ely's Sons and others they would not hearken to the good counsel of the Lord because it was of the Lord to destroy them Eightly Herein God doth also make their wisdome folly because by their pride and haughtinesse they undoe themselves God lets them prosper and the wisdome of the world seemeth to flourish a great while but it is that their destruction may be the greater Thus Heb. 1.11 it s said of Nebuchadnezar after all that great successe which he attributed to himself His mind should change and he should passe over and offend Prosperity slayeth the foolish one saith Solomon Prov. 1.32 And Psal 18. With the froward that is the crafty worldly wise man opposite to the pure and upright in heart thou wilt wrestle as it were and give a fall unto according to the Hebrew As the wrestler lifts a man up from the ground that he may throw him down with the more violence so doth God give a man of the world his hearts desire that he shall attribute all to his wisdome and prudence and this is to be his overthrow Thus we have the Prophet insulting over Aegypt and the wise men thereof as also over Tyre and Zidon that set their heart as God and thought she had the wisdome of Daniel Ezek. 28.2 Now to adde one Caution we must distinguish of a two-fold humane wisdome One that is the same with true prudence whereby men are able to mannage publique places of trust they do prae esse ut prosint for the publique good they have the art of ruling well And this the Text meaneth not For though it be not a virtue yet it is the eye to all a mans actions It 's as necessary to publique affairs as the Sunne to the world therefore God gave it Solomon as a special mercy Secondly Their humane wisdome which originally cometh from the corrupt reason of man and for the manner of it is only according to worldly and fleshly considerations and tends only to worldly advantages And lastly For its nature it is opposite formally to all heavenly and Scripture wisdome Of this we speak Vse 1. How vain a thing it is to trust in humane policy and worldly wisdome Thou thinkest by it to raise and advantage thy self but God turneth it into folly Insomuch that we may say more have been undone by earthly wisdome then by meer simplicity None have had such tragical and dismall ends as they Therefore uprightnesse and an holy fear of God that is the best wisdome And although Christ himself and the Martyrs who abounded in this wisdome did not escape the miseries of the world yet that cometh from the wise and high dispensations of God who hath ordered that through many tribulations we must enter into the Kingdom of Heaven Vse 2. To judge that only wisdome which the wise God judgeth so Who so is wise and prudent he will foresee the evil day of death and judgment and accordingly prepare himself He will lay up Treasure for the life to come He layeth that Principle as the chiefest of his Politiques What will it profit a man to winne the whole world and loose his own soul Mat. 16.26 For it is written he taketh the wise in their own craft That divine axiome asserted by the Apostle in the former part of this verse he now confirmeth by a two-fold testimony The one is from Job 5.13 and this we are to handle at this time They are the words of Eliphaz to Job who though with the other Friends they did erre in the particular application of their speeches to Job yet the general matter taken in an abstracted sense was full of wisdome and truth The words are worthy of all diligent consideration though I shall not insist long hastning to the other matter that followeth The Testimony is a Proposition declaring Gods carriage and power to the earthly wise men of the world And 1. Let us consider Gods Efficiency 2. The Subject of this Gods Efficiency is described in that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septugint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The original word in the Hebrew is used several waies and very applicable to this matter in hand 1. It is used of taking any thing by force of armes jure belli Thus
in the best Ministery and the most able Gifts in the world so as not to depend on God and pray to him For the best Ministery in the world worketh no otherwise than God blesseth it and shouldst thou every day hear Angels from Heaven preach unto thee yet if thy heart be not opened and God give thee not to understand they are but like musick to a deaf man It 's not this Sermon or the other though never so powerfull that can raise thee from the dead till Christ give thee life Thirdly Then we glory in men when we have the persons of some Teachers in such admiration that whatsoever they say or maintain without any search or dispute we believe The Disciples of Berea are commended for their noble disposition That they would search the Scriptures whether the things were so or no Act. 17.11 Whereas to be addicted unto a man so as ex personâ probare fidem and not ex fide personam is blind obedience and to offer a sacrifice without eyes Prove all things 1 Thess 5.21 And Try the Spirits 1 John 4 1. are rules given to all Christians The Apostle reproveth some erroneous persons for having their Teachers persons in admiration Jude vers 16. This slavery hath been alwayes Among the Jews there were the Disciples of Hillel and Sammai The Heathens have their Pythagoreans Epicureans Peripateticks to whom their Disciples were wholly captivated And it 's a very difficult thing to set judgement on work so as to be able to discern of things that differ Though there are many that abuse this priviledge allowed them by Christ under the pretence of trying They therefore grow Scepticks and because the Teachers are not infallible they believe themselves to be infallible Fourthly Then we glory in men when we preferre one before the other so as to make differences and schisms in the Church And this was that especially which Paul aimeth at in this place some were for one Teacher and some for another and by this means there were several factions and rents made in the Church Vse of Admonition To take heed of all humane boasting any kind of these wayes He that glorieth let him glory in the Lord. Yea saith Paul God forbid I should glory in any thing save in the crosse of Christ Gal. 6.14 Oh how vain a thing and wicked is it to boast in riches beauty outward greatnesse and any of these fading things David takes a better way My soul maketh her boast of God alwayes Psal 34.2 Thou art high minded and bearest up thy self from such and such earthly objects Is not all this to glory in men Did men create thee Can men save thee Can men pardon thy sinne Why then doest thou not trust in God only Cease you from man Isa 2.22 whose breath is in his nostrils It is quickly gone and thy hopes are as quickly For all things are yours In this Verse you heard was the Duty inferred from the doctrinal matter prescribed The Apostle squeezeth the honey from the honey-comb And to the Duty we have the Reason or Ground adjoyned For all things are yours On this we are now to treat Take the words as an Argument and they are very strong None are to glory in these things that are inferiour to them that are servants to them or below them But so are all things to the godly but God himself Therefore in God only they must glory Thus as they are an Argument But we shall consider them as an absolute Proposition Wherein take notice of 1. The Subject And 2. The Attribute The Subject is yours that is the Church the godly for those he meaneth The place is like that Rom. 8 28. All things work to the good of those that love God and are called after his purpose 2. The Attribute in the Universality All things are yours The Anabaptists in Germany did horribly abuse this place for hence they proved That no Magistrate if a wicked man was a true Magistrate and to be obeyed no rich man no noble man if he were not godly had not any right to their goods and estates And they taking themselves to be the righteous ones and to judge who were wicked killed many dispossessed of their goods and dominions The Papists charge Husse and Wickliff with this opinion But we have just cause to think that they were but meer slanders and calumnies cast upon them There is a two-fold Dominion 1. A Political or Civil which comes by the Laws of a Land where a man liveth as Austin saith Jure humano haec villa est mea And thus every man that doth not by theft or injustice obtain his estate is a lawfull and just possessor And that which he hath thus by a Civil Right he hath also by consequence with a Divine Right because God by that Commandment Thou shalt not steal doth approve all that Political and Civil distribution of meum and tuum which is by the Laws of a Land But 2. There is a Sanctified Right whereby a man doth acknowledge God thankfully in all that he hath and improveth all things graciously to the honour of God and his own salvation And thus only a godly man hath a sanctified right or rather use to all things To shew how a wicked man comes to have a lawfull civil right when Adam by sinne forfeited all and wicked men not being in Christ have not their title again to the world restored to them is a noble point But being not to my purpose I must passe it by And to speak the truth though some learned men bring in this Text when they handle the point of Dominion whether it be founded upon Nature or Grace yet indeed it 's nothing to that purpose Nor doth the Apostle aim at any such thing For all things may be said to be the godly mans two wayes Either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In respect of Dominion Title and Possession And now to this sense the Apostle aimeth not neither would it be to his purpose 2. A thing may be said to be theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In regard of the Vse and End for which they are And thus all things are the godly mans all things in kind not in the individuals all things worke to the good of a godly man which the Apostle doth admirably enumerate all Persons or Officers in the Church all creatures in the world all Conditions and all Events But we shall take the sweetnesse of every particular after we have handled the general Observe That all things are for the spiritual good and advantage of the godly man There is nothing in the whole world nothing in the Church of God nothing that falleth out but one way or other the godly man may say This is mine this belongs to me this is for my good Now let us consider First In how many respect all things may be said to be the godly mans both in the Church and the world And First thus In that
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
was shut out of his fathers blessing But this is farre greater to be shut out of Christs prayers Christs intercession and Christs expiation Thou canst not retain sinne and Christ too Thou canst not love the world and Christ too What hope then and refuge remains for thee If Christ cast thee off Is there any other remedy left Can any Angels help thee Are there any more Christs No thy case is altogether desperate who art cast off by him yet men sit and hear these things without fear or trembling And Christ is Gods We are now come to the last round in the Ladder à primo ad ultimum we are now at the last step we cannot go further to say God is any thing else beside himself for he is of himself and to himself All the other particulars may well be received without any difficulty but this seemeth to be a pill hardly taken down The expression seemeth hard Christ is Gods as if Christ were not God but made for God as the world is for the godly But Chrysostome saith well Though the words be the same yet the sense is much different The world is ours as being made for us we are Christs as being his creatures purchased but Christ is Gods as his most beloved Sonne This is true but yet this is not fully the Apostles meaning Therefore Christ is considered two wayes Either First As an absolute God in which sense he is said To think it no robbery to be equal with God Phil. 3.6 And thus though he be the Sonne of God yet he is equal with God Or Secondly As a Mediatour consisting of two Natures Divine and Humane Now if we consider Christ in respect of his Humane so that is a creature and wholly to be referred to God Or if we consider him as a Mediatour thus he is in reference to God the Father For a Mediatour is to bring us to him who is at distance from us Thus Christ both as a man and as a Mediatour in his whole Mediatory Office is not for himself but for God the Father as it is 1 Cor. 15.24 When the Sonne shall give up the Kingdome that God may be all in all We have two places like this 1 Cor. 11.3 The head of the woman is man and the head of Christ is God that is not in respect of his Divine Nature for the first Person cannot be said to be the Head or cause of the second but the beginning but in respect of his Mediatory Office So John 14.28 My Father is greater than I in respect of his Manhood and his Mediatory Office I shall not enter into these sublime Disputes about Christ as a Mediatour Whether that be Divine Worship that belongs to him as so And if Divine How there can be a primary Object of Religious Worship as God the Father and a secondary Object as Christ the Mediatour This though a noble Question yet because not so practical I wave onely some positive things I shall deliver in the point Observe That Christ as man and as a Mediatour is wholly Gods His Office and work as a Mediatour is to reconcile us to God the Father He is called The Saviour and the Mediatour The Saviour in respect of the end which is salvation that he obtaineth for believers and Mediatour in respect of the means and way by which this is accomplished To open this take notice First That Christ is a Person consisting of a Divine and Humane Nature not by mixtion or confusion or by meer inhabitation but by a Personal Vnion which is commonly called Hypostatical I shall not tell you how much that word Hypostasis troubled the Church The Latine Church having a clear contrary thought about the word to the Greek Church So that when they both agreed in the same thing yet the words and phrases they condemned in one another as heretical But the Scripture is very clear both that Christ was God and also man yet but one person not making two Christs and this is one main fundamental Article of Religion The Devil in former ages alwayes endeavoured to rob him of one of these Natures and some have raised these monstrous and damnable heresies again from hell but this foundation and pillar standeth sure Secondly By reason of this Personal Vnion though there be not a real communication of the Properties of each Nature yet there is a verbal one in the concrete both things are predicated of Christ As for example though the Divine Nature is not passible but the Humane Nature onely nor the Humane Nature omnipotent and omniscient but the Divine only yet of Christ we predicate that he suffered that he died that he is omnipotent and omniscient though this be true in respect of one Nature only Thirdly Christ being thus a Person that he may be our Redeemer he is cloathed with those three Offices which fit him fully for our Redemption He is first Medius in respect of his Person God and man Then he is Mediatour in respect of his Office His Office is three-fold a Prophet a Priest and a King This makes him the Trismegist the ter maximus Now we must not judge these things metaphysical curiosities No These are the Articles of our Christian Religion these are to be received by a divine and firme faith Yea in believing Christs Person and his Office lieth all the comfort and treasure of a Christian It 's Christ that should be our study our meditation day and night Quis sit qualis Who he is and what he is Now the Doctrine speaks of Christ both in respect of his Humane Nature and as he is a Mediatour not as God Let us see then How Christ as a man and as a Mediatour is Gods And First His Incarnation and coming into the world it was not for himself but for God He therefore took our Nature upon him that he might bring to God the Father his Elect people God so loved the world that he sent his only begotten Sonne John 3.16 And To us a Sonne is borne to us a Sonne is given Isa 9.6 So that this work of Incarnation this coming into the world from the bosome of the Father which is so stupendious a mystery is originally from the Father It was to do Gods work to obey his will and therefore Christ is called Gods servant Isa 52.13 Not that Christ came into the world against his own will or as if this were against his own desire but God the Father is the original of all Secondly That Christ is Gods appeareth in that he acknowledgeth his Doctrine and Truth not to be his but his Fathers taking all off from himself and making himself only a Minister or Embassadour coming in his Fathers Name and revealing his will See this notably John 8 26 28. I speak those things which I heard of him I do nothing of my self but as my Father hath taught me I speak these things So vers 42. I came not of
my self but he sent me But especially John 7.16 My Doctrine is not mine but his that sent me he that speaketh of himself seeketh his own glory Here you see Christ acknowledging that the Doctrine he preached as a Minister and Mediatour was not his Yea if we speak of his humane Nature that invented it not because that was a finite creature though united personally to an infinite Person Oh what an admirable instance is this of modesty Christ speaks not preacheth not of his own but from the Father How should we Ministers then not preach our own fancies our own imaginations but the Doctrine delivered in Scripture How would this bridle up a deal of bold ignorance now in the world Men would not be so forward to teach before they have well learned themselves Christ speaketh nor of himself And consider that connexion vers 18. He that speaketh of himself seeketh his own glory When we are not contented with Scripture-doctrine with truths delivered there but bring of our own it 's only to seek vain glory and applause in the world Thirdly That Christ is wholly Gods appeareth in that as the Doctrine he preached was the Fathers So he sought not his own glory did not exalt himself but the Father John 8 29. I do alwayes those things that please him And vers 54 If I honour my self my honour is nothing So John 17.4 I have glorified thee on earth Thus in all that Christ did and suffered it was only to glorifie and advance God his Father For alas in respect of himself he was of no reputation Under what reproach contempt and scorn did he live So that all might easily see it was not his own glory he looked at but the glory of the Father And this also is an excellent President for humility and modesty and self-denial The Apostles also when they did work wonders so as the people were ready to make Gods of them They rend their cloaths because of such blasphemy and say It is not they but Christ who inabled them to do these things Act. 14.11 Yes how ready are we to say these are our parts our gifts Fourthly That Christ is wholly Gods appeareth In that obediential resignation of himself to do Gods will Let I come to do thy will O God And he would be baptized because hereby he would fulfill all righteousnesse And John 17.4 I have finished the work which thou gavest me to do Insomuch that Christ is said to become under the Law So John 6.38 I came down from Heaven not to do my own will but the will of him that sent me Therefore John 18.18 Gods will laid upon him to die for his people he cals it a Commandment And John 12.49 He gave me a Commandment So that we see the duty of a Mediatour to do and suffer what was required of us was laid on Christ by Commandment and it was truly and properly Obedience that which he did in fulfilling of it Now in all this truth there are these things admirable First The love of God and the love of Christ God so loved the world So The Apostle could not give an How it was such a So that could not be expressed When Abraham offered his only sonne for a Sacrifice God said Now I know thou lovest me How much rather when we see Christ dying and suffering all those agonies and miseries for us may we say now we know God loveth us Shall the Psalmist so admire Gods love in giving man the beasts of the field that he crieth out What is man that thou art so mindfull of him Psal 8.4 How much rather may man stand astonished at this love of God in giving Christ Well may God be said to be love it self for he is the fountain of all this honey Who may if repenting though a Blackmoor sinner doubt of Gods love in pardoning when he hath done the greater Which is greater to give a Christ or to pardon sinne And then The love of Christ is no lesse admirable for him to give his life for us sinners and enemies herein he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set forth his love in a most exemplary manner Jonathans love to David is much commended but what is that spark to this flame Oh how can the poor doubting and unbelieving sinner question forgivenesse doubt whether Christ will accept of him or no when he seeth Christ do so much for him already Fear not the worst of death and hell is over Secondly In this admire the self-denial of Christ that he layeth aside the exercise and manifestation of all that divine glory he had and became contemptible of no reputation for us The Apostle aggravateth this Phil. 2. When it was no robbery to be equal with God yet he became such a worm and no man for us This is so great a mystery viz. Christs condescension for our good that the Angels though he be not their Mediator though he took not their Nature on him yet they desire to look 1 Pet. 1.12 and search into this truth as being ravished with it Oh what an example is here for us of self-denial and preparednesse to part with all at his command Lastly In this it 's admirable The humble and ready obedience of Christ Doth Christ any way gain-say this commandment of God Doth he murmur at it Doth he begin to repent of his undertaking No but in all things giveth up himself to be a willing Sacrifice he bids the Law in its curses and the wrath of God in all the effects fall upon him As Saul runne his Spear at David but missing him it stuck in the wall Thus the anger and wrath of God emptying it self violently misseth us and fals on Christ What a willing expression is that Loe I come to do thy will O God! Heb. 10.9 Vse 1. Is Christ thus Gods Then we see that the Mediatory Kingdome of Christ is for a further end it is that at last God may be all in all Not but that Christ shall alwayes remain God and man and all glory shall be given to Christ who hath brought us into Heaven but this actual administration shall then cease The damned in Hell can no more plead Christ they cannot urge his death any more for now that gracious dispensation is ceased there is no more oil no more water to refresh It 's now as desperate as if there never had been a Christ thy estate and the Devils is now both alike Oh then let wicked men that need Christ awaken and look about them while a Christ may be had while a Christ is ready to do good the time will be when he shall not actually as a Priest or Prophet or King dispense such mercies any more 2. Is Christ thus wholly Gods Then what self-denial what humility and modesty should we learn hence Shall Christ not seek his own glory Shall not he seek to please himself Shall not he exalt his own will Why then are we so apt to magnifie our self-glory
Of the Holinesse of the Material Temple p. 199 226 See Church Thoughts Thoughts not free p. 166 Evil thoughts shall be brought to light p. 166 Truth Truth of Christ precious p. 157 Compared to Gold c. ibid. Truth two-fold Increated and Created p. 182 The Effects of Divine Truths p. 183 V Vanity VAnity How the word used in Scripture p. 158 Unity Union Disunion Unity not a sure mark of a Church p. 41 In Ministers pressed in Doctrine fections p 98 The sad Effects of the contrary in Ministers p. 99 What people should do when Ministers are divided ibid W Watering WAtering by the Word what p. 82 Wisdome Wisdome Humane an enemy to the things of Christ p. 230 But a shadow compared with Scripture Wisdome p. 247 Contemptible folly before God ibid. True Wisdome but folly in the worlds account p. 239 Things to be believed hoped for and to be done are foolish to humane Wisdome p. 239 True Wisdome only in the Church or Christianity p. 243 Wise men Wise men How God delights to take wise men of the world in their own craft p. 254 The best of their thoughts vain p. 257 Wicked Wicked people spoken to p. 8 19 20 46 47 70 77 104 166 167. Wicked works though never so secret shall be brought to light p. 165 Workes All should do good workes p. 102 Doing good workes two-fold ibid. What to do a good work that God will accept and reward p. 103 Workers How Ministers are Workers with God p. 110 Why God will make use of them ibid. Worship Of the Worship of God p. 129 Word Word of God how that reclaims from sinne and errour p. 179 Of a durable nature p. 182 World World How it is the godly mans p. 275 Z Zeal FAlse Zeal p. 15 FINIS A CATALOGUE Of the Chiefest of those Books as are Printed FOR THOMAS VNDERHILL By Col. Edw. Leigh Esquire A Treatise of the Divine Promises in Five Books The Saints Encouragement in Evil Times Critica Sacra or Observations on all the Radices or Primitive Hebrew words of the old Testament in order Alphabetical Critica Sacra or Philological and Theological Observations upon all Greek words of the New-Testament in order Alphabetical By Samuel Gott Esquire Novae Solymae Libri sex Sive Institutio Christiani 1. De Pueritia 2. De Creatione Mundi 3. De Juventute 4. De Peccato 5. De Virili Aetate 6. De Redemptione Hominis Essayes concerning mans true Happiness Parabolae Evangelicae Latinè redditae Carmine Paraphrastico varii generis Morton His Touchstone of Conversion Mr Hezekiah Woodward Of Education of Youth or The Childs Patrimony The Lives and Acts of the good and bad Kings of Judah A Treatise of Fear A Thank-offering Mr Samuel Fisher A Love-Token for Mourners being two Funeral Sermons with Meditations preparatory to his own expected Death in a time and place of great Mortality Mr Herbert Palmer and Mr Daniel Cawdry A Treatise of the Sabbath in 4 parts Memorials of Godliness and Christianity in seaven Treatises 1. Of making Religion ones Business With an Appendix applied to the Calling of a Minister 2. The Character of a Christian in Paradoxes 3. The Character of visible Godliness 4. Considerations to excite to Watchfullness and to shake of spiritual Drowsiness 5. Remedies against Carelesness 6. The Soul of Fasting 7. Brief Rules for daily Conversation and particular Directions for the Lords-day His Sermon entituled The Glass of Gods Providence toward his faithfull ones His Sermon entituled The duty and Honours of Church-Rest Mr William Barton His Psalms His Catalogue of Sins and Duties implied in each Commandement in verse Mr Vicars Chronicle in four parts Mr Samuel Clark A general Martyrology or A History of all the great Persecutions that have been in the world to this time Together with the Lives of many eminent Modern Divines His Sermon as the Warwickshire mens Feast entituled Christian Good Fellowship Mr Kings Marriage of the Lamb. Mr Shorts Theological Poems The French Alphabet Jus Divinum Ministerii by the Provincial Assembly of London Mr Thomas Blake His Answer to Blackwood of Baptism Birth-Priviledge Mr Cook His Font uncovered Dr John Wallis His Explanation of the Assemblies Catechism Mr Austin's Catechism Mr Vicar's Catechism Mr Pagit's Defence of Church-Government by Presbyterial Classical and Synodal Assemblies Mr Tho. Pagit A Demonstration of Family-Duties Mr Anthony Burgess Vindiciae Legis or A Vindication of the Law and Covenants from the Errors of Papists Socinians and Antinomians A Treatise of Justification in two Parts Spiritual Refining Part 1. or A Treatise of Grace and Assurance Handling the Doctrine of Assurance the Use of Signs in Self-examination how true Graces may be distinguished from counterfeit several true Signs of Grace and many false ones The Nature of Grace under divers Scripture Notions viz. Regeneration the New Creature the heart of Flesh Vocation Sanctification c. Spiritual Refining the Second Part or A Treatise of sinne with its Causes Differences Mitigations and Aggravations specially of the Deceitfulness of the heart of Presumptions and Reigning Sinnes and of Hypocrisie and Formality in Religion All tending to unmask Counterfeit Christians Terrifie the ungodly Comfort doubting Saints Humble man and Exalt the Grace of God His CXLV Sermons upon the whole 17th Chapter of St John being Christs Prayer before his Passion The difficulty of and Encouragements to Reformation a Sermon upon Mark. 1. verse 2 4. before the House of Commons A Sermon before the Court Marshal Psal 106.30 31. The Magistrates Commission upon Rom. 13.4 at the Election of a Lord Maior Remes Cruelty and Apostasie upon Revel 19.2 preached before the House of Commons on the 5th of November The Reformation of the Church to be endeavoured more then the Common-wealth upon Judg. 6.27 28 29. preached before the House of Lords Publique Affections pressed upon Numb 11.12 before the House of Commons Self-judging in order to the Sacrament with a Sermon of the Day of Judgment A Treatise of Original Sinne. An Exposition with Practical Observations on the third Chapter of the first Epistle of St. Paul to the Corinthians The Godly mans Choice compared with the Natural mans and found to be transcendently the best and both being Characterized by their Desires and Delights this is clearly evinced That the Godly man is the only happy man even in this world Held forth in XIII Sermons upon Psal 4. vers 6 7 8. Mr Richard Baexter Plain Scripture-proof of Infant Baptism The Right Method for getting and keeping Spiritual Peace and Comfort The unreasonableness of Infidelity in four Parts 1. The Spirits Intrinsick witness to the truth of Christianity with a Determination of this Question Whether the Miracles of Christ and his Apostles do oblige those to believe who never saw them 2. The Spirits Internal witness of the truth of Christianity 3. A Treatise of the Sinne against the holy Ghost 4. The Arrogancy of Reason against Divine Revelation repressed The Christian Concord