God ruleth in our heart The fire doth not more easily dissolve the frost and ice then this peace of God in our souls doth chase away all slothfulness and negligence if this grace and peace of God were shed abroad in thy heart thou wouldst like a Gyant runne thy race of Christianity whereas now thou art but a Dwarf feeble hands and weak knees will not go through much work especially if difficult and laborious Now the way of Christianity is compared to a race to fighting and combating there are thousands of discouragements and oppositions in the way it behoveth thee therefore to have this peace within that so the work of grace begun in thee may go on more prosperously But you will say This indeed is a mercy like that Pearl in the Parable we may well fell all to have it But how may we be directed to obtain it Take notice of these things briefly First Distinguish between carnal presumption and this peace from God Many have been deluded by taking one for the other The Jews and Pharisees did confidently boast in God as their Father and that they were Abrahams seed the Covenants of Grace did belong to them yet who were further off from it than they were When the Pharisees said Lord I thank thee I am not like other men he might have boldness and confidence upon his soul but yet here was no true peace And thus there are many hundreds who have quiet still and it may be feared stupified consciences Now these find no trouble no aches or pains of heart because of sinne but thank their good God all is well with them when yet alas they are miserable being upon the very borders of Hell in which they may fall every moment Secondly Take heed of living in sinne or omitting of those Duties God requireth of thee For although these be not the cause of this peace in thee yet without these no peace can either be obtained or preserved This is to be throwing water upon the fire till it quite go out Thirdly Perswade thy self of those Doctrinal Truths against the contrary Errours which help to establish this peace Such as the Nature of Justifying Faith in the particular application of it as also not only the possibility but the duty of Assurance the certain and unchangeable love of God to all those who are his as also the acceptablenesse of such a quiet and joyfull spirit unto God himself Fourthly Regard Gods promises as well as precepts Look upon the Gospel as well as the Law let not one destroy the other but make them to be subservient in thy whole life Lastly Pray much for the Spirit of Adoption For it is not thy own power or meditation upon all the Rules that Ministers may give which will give this peace of God till the Spirit of Adoption doe reigne in thee SERM. XXVII Of the Names of God 't is he alone who can give Grace and Peace to his People He is a Father to all Believers even the weakest as well as the strongest 2 COR. 1. 2. From God our Father VVE have dispatched the choice and special mercies here prayed for we now come to the Original and Spring of them The Efficient Cause who alone can vouchsafe this to us and that is two-sold God our Father and the Lord Jesus Christ Let us consider the first and there we have a description of him 1. Absolutely God 2. Relatively a Father 3. The Community of this to all Believers or the Extension of it Our Father We shall dispatch all these particulars briefly The first head is the absolute consideration of God expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that word come from fear or to runne or to behold is doubted of In the Hebrew there are several Names given to God insomuch that the Rabbins call him Hashem the Name Whether God himself revealed his Name to Adam or Adam imposed a name upon him it is hard to determine This is certain that the Scripture names do very emphatically represent the Nature of God especially those two Jehovah and Elohim The word Jehovah is commonly rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the New Testament Christ is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when named together as is to be shewed in the verses following Now of these two mentioned words one in the singular the other is in the plural which doth denote especially having light from other places of Scripture that there is One Divine Nature and Three Persons Hence sometimes Jehovah Elohim is put together although also the former word signifieth the fulness of Gods being and giving being to other things For which reason say some he is not named Jehovah till the second Chapter in Genesis when all things were compleated and in another place God is said Not to be known by the Name Jehovah Exod. 6. 3. because they had not seen the great things promised accomplished and Elohim denoteth God as governing and ruling the world in which sense the fool is said to affirm There is no God no Elohim Psal 14. 1. Yet having light from other places of Scripture especially from the New Testament we ought not to reject this consideration that therefore Jehovah is in the singular number and Elohim in the plural to signifie the One Nature and Three Persons For though from the plural number meerly we cannot pitch upon the number three more than four yet from other places joyned to this we may So then as God in making of man spake in the plural number so we shall find in the Scripture in other places speaking of God as Makers in the plural number Isa 54. 5. Psal 149. 2. Job 35. 9. for this reason Though some Divines dare not say Tres Jehovae Three Jehovahs yet they say Three Elohims as Zanchy nameth a piece of his works Indeed there are others who do wholly reject and dislike that expression The word God is applied sometimes properly sometimes improperly Improperly so it is given to Angels and Magistrates The Apostle saith They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Gods in Heaven and Earth Though a learned man observes That never any Angel or Magistrate is called a god in the singular number but they are said to be gods in the plural number now the Apostle sometimes layeth an argument even upon the number Improperly also it is given to Magistrates Moses is said to be made a god to Pharaoh here is the singular number but the respective limitation is added because of his dominion God gave him over Pharaoh to bring judgements upon him Yea the Devil is called the god of this world who is said to blind the minds of disobedient persons Although some expound that of the true and eternal God who doth in just judgement harden the hearts of wicked men Non impertiendo malitiam sed denegando gratiam But properly and truly it is
The preaching of this truth is to take off those prejudices that doe too closely adhere even to such who are come out of that spiritual Babylon There is a causlesse and sinfull suspition in people that if the faithfull Pastours in Gods Church do indeavour a Reformation from the accustomed superstitions or evil and prophane disorders that through length of time have taken full and quiet possession they presently attribute this to carnal and corrupt ends they will not believe that these things are undertaken from pure and holy ends they will not be perswaded that the motive to these things is pure respect to Gods glory but that the Ministers of God have their carnal and sinister respects in all this either to get dominion or to advance themselves in one way or other Now although it may not be denied but that in perusing of Ecclesiastical History we may observe that carnal interest and humane respects were eminently dominative in Church-affairs yet God forbid that any should be given up to such a temptation as to think that there is no truth or fidelity in any When Lot did but courteously and civilly reprove the Sodomites for their high impieties see how wickedly they interpret this Genes 19. 9. He will needs be a judge over us They construed his endeavour against sinne to be nothing but usurpation Thus also Corah and his complices accounted all that Moses and Aaron did tyranny and pride Numb 16. 5. Ye take too much upon you seeing all the Congregation is holy c. Wherefore doe ye lift up your selves above the Congregation of the Lord. And we may see by many Apologies that Paul maketh the Galatians and other Churches could hardly be perswaded of his sincerity and love to them If then thou shalt once satisfie thy self with this that those Ministers of God who endeavour to bring a people out of their disorders and to make them conformable to Scripture-directions dare not look to themselves herein yea they goe against themselves and shew no fleshly wisdome at all but rather if they consulted with that they would let people goe quietly in the broad way to perdition as they have done If I say this be once believed by thee it will make thee with all alacrity and chearfulnesse to go along with them and encourage them in their work But it is the Devil that moveth upon that unruly sea of thy heart he putteth thee into many vexations and commotions whereas if the Spirit of God should rebuke both Satan and thy own corruptions thou wouldst with clamnesse reflect upon thy self yea reprove thy selfe saying Why should I be offended at those wayes which are for the good of my soule which make to the getting of knowledge and to the overcoming of those former lusts I have been intangled with which would have done mee no good but have destroyed my soul These things premised let us instance in some principles of fleshly wisdome that men have used and doe use in the matters of Religion And First This is the Proprium quarto modo as it were of all heretical persons To cover their falshoods with pretended Authority from the Scripture Now this is meerly fleshly wisdome to regard the Scripture no further then by the words and phrases thereof thou canst protect thy errours Not to go to the word of God as that Rule by which thou wilt stand or fall to give up thy heart and soul and all thy thoughts to be moulded and framed by that but having afore-hand swallowed down thy corrupt tenets then to go to Scripture to wrest and compell it as it were to speak for thee There is a great deal of fleshly wisdome in managing of false wayes but it is never more hainous yea and sacrilegious then when it doth thus prophanely and irreverently handle Scripture If we expostulate with the Socinian he will grant the Scripture words he will tell you he holdeth Christ to be a God that by Christs blood we have remission of sinnes but then come to ask him In what sense Christ is a God and in what manner we have remission of sinnes by Christs death then the poison of the Viper doth break forth So if we contend with the Pelagian Arminian and others about the injury they doe to the Grace of Christ they will tell you they are for Christ they doe owne all the Texts of Scripture that speak of grace But then ask what they mean by grace And how farre they extend the efficacy of grace then their deceit will appear So that it it is true of most Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speake the same words but doe not thinke the same things Let then all fleshly wisdom be abhorred whereby we goe to the Scripture onely to apply the words thereof to our lies and so would father them upon the Spirit of God not that we love the purity and holinesse of the Scriptures but because we cannot be received with any approbation unlesse we bring our authority pretended at least from that Therefore it falleth out many times as Tertullian observeth When such erroneous persons can no longer hide themselves by scripture-Scripture-words that they directly fall to accuse the Scripture either to deny it to be the word of God or debasing of it as but a dead letter that so their corrupt hearts may be more believed than the Scripture it self Secondly A second principle of fleshly wisdome is To hide and conceale those monstrous births we have brought forth or else secretly and in a clandestine manner to acquaint others with them that so many weake persons may be infected before those who are able and skilfull had any opportunity to gain-say them 2 Pet. 2. 1. The Apostle Peter speaketh of some Who should privily bring in damnable heresies Privily because as the thief hateth the light seeing he onely comes to steale so do those who vent their false errours delight in secresie because the light will quickly manifest their falshoods As it is with Moles all the while they are under ground you can hardly take them but if once above ground then they are presently destroyed Thus all the while errours and falshoods creep under ground will not come to the light they are hardly discovered and stopped but when once found out then they are easily overcome Now all this is but fleshly wisdome to appear no where but in the dark to be alwayes hiding our selves under ground Therefore they are said 2 Tim. 3. 6. To creep into houses as thieves do by night they doe all things closely and secretly not willing to be brought to the light Whereas we have our Saviour professing the clean contrary concerning himself John 18. 20. I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes resort and in secret have I said nothing Thus the Ministers of Christ imitate him in an open publick way Not but that in times of persecution the Disciples of
it is that in Heaven when our understandings shall be fully perfected then we shall not grow in knowledge we shall not imbrace errours and upon further illumination leave them So that whensoever God shall make such a change upon us that we are not to believe as we have done worship as we have done lived as we have done As we are to be thankfull unto God so we are to be humble in our selves because that ever any darknesse did take hold of us The Thomists among the Schoolmen give this for a reason why the good Angels proved constantly good and the evil Angels unchangeably evil Because say they Such is the perfection of the Angelical Nature that what it willeth it willeth immoveably it cannot alter again and therefore an evil Angel cannot repent I shall not justifie this reason but certainly we see it a glorious perfection in God that his understanding is infinite his will immutable so that he cannot know any new thing or will any new thing which he did not from eternity Yea the estate of the glorified Saints in Heaven is admirable in this particular that they are so confirmed by grace they are so perfectly enlightned and sanctified that they receive all truth at first and can never come to know more or better then they did at first admission into that glorious place Fourthly There is no man living though never so learned and so knowing but may still understand more In him there may be there will be Yeas and Nayes He will have cause to confesse he was in this errour once he misunderstood such and such Texts of Scripture formerly Doth not experience confirm this Hence are their retractations their recognitions and reviews of their works which they have put out with much judgement and deliberation So that we are not to wonder if the most excellent and learned men do sometimes say This I thought once and this was my judgement once but now I am better informed It is true the case of the Apostles and such as were divinely inspired of old is different from the most eminent holy and learned men that are in the Church for though after their first call by Christ they did retain some ignorance upon them yea did erre in some doctrinal points of great consequence yet after they received the holy Ghost in a full confirmation of them in their Office then they were made infallible so that in their preaching and writing they could not erre And therefore if there had been any Yea and Nay any contrariety in their Doctrine If any of them should have said Thus I thought once but it was my errour I am now of another mind this would have made us questioned their immediate call from God but all Pastors and Teachers that are to guide the Church they are not to expect such infallibility neither should people look for such assistance upon us but we are limitted to the Scripture as the Rule by which all spirits are to be tried If therefore any eminent Officer of the Church do build hay and stubble upon the foundation of precious stone and pearle wonder not at it Or if you see such afterwards more enlightned and to bewaile the hay and stubble they have built Let not this make you stagger so as to think with your selves what can we believe For they may erre in one thing as well as another and as they confesse they have taught false in one particular so it may be in all the rest and therefore we are not bound to believe them at all For In the fifth place You must distinguish between that which is fundamental in a word and that which is circa or supra fundamental The word of God containeth in it all things that are necessary to salvation but withall it hath many excellent conclusions that are deduceable from them It hath not onely the foundation stones but an excellent and glorious superstructure It hath not onely milk for the babe but strong meat for the adult person And although there be no truth revealed in the Scripture which when sufficiently proposed to us we ought to despise it being the truth of the holy Ghost and wilfully to oppose any known truth of Gods word though it be farre from the fundamentals is a very damnable sinne and rebellion against the Spirit of God yet for all that we must alwayes distinguish between the fundamentals and principles of Religion such as are named Heb. 6. and the conclusions by many mediums deduced from them between the seed and the crop between the essentials and the accessories For there is no godly man much lesse no godly Officer that is so farre left by God as to erre in fundamentals of salvation at least perpetually and therefore they have no Yea and Nay in them For they have the promise of God which is That the Spirit shall lead them into all truth John 16. 13. And they have also the anointing which will teach them all things 1 John 2. 27. where by all things is not meant Omne scibile Every thing that may be known for then they should know all the arts and all the tongues every one would be wiser than Solomon No nor all things in Religion not all things in faith and manners for that would contradict other places which say We know but in part 1 Cor. 3. and also That we are to grow in knowledge 2 Pet. 3. 18. but all things necessary to salvation They shall not want the knowledge of that thing the absence whereof will damn them It may be for a season they may be involved in some fundamental errour even as they may in regard of their lives fall into some grossimpieties that do for the present take away the present claim that they have to the Kingdom of Heaven but at last they shall be delivered because it 's not possible the elect should be deceived viz. totally and finally by the most deceiveable wayes of falshood that are Matth. 24. 24. Now the knowledge of this is necessary to obviate that Objection which you heard mentioned If the Ministers of the Gospel may be Yea and Nay in some things why not in all things If they erre in one thing why not in every thing This is not to be yeelded unto For they cannot erre in necessaries though they may in accessories They cannot lay any other foundation than what is laid yet they may build hay and stubble Therefore it 's sensless and irrational to argue from any errour or mistake the Ministers may have in some points of Religion that are problematical to those that are essential For in these later we are sure we are never deceived we may with Paul confidently say If an Angel from Heaven preach contrary to that Doctrine let him be accursed SERM. CXVIII A further Discovery of the sinfulnesse and reproach of Inconstancy especially in a Minister 2 COR. 1. 18. Our word toward you was not yea and nay WE are pursuing
viz. That he is one who feareth an oath Eccles 9. 2. A righteous man a good man and he that feareth an oath are synonymous expressions You see then what a fruitfull field we are plowing up but I shall not venture upon all the cases about Oaths which would require a great volume onely limit my self to my Text which containeth onely an assertory Oath not a promissory And indeed because it is the most formal and expresse oath that we meet with in the Scripture we must improve it according to the desert of it Two sorts of persons there are who have runne into extreames about an Oath First Such who out of a great reverence to God and because every mans word should be as good and as firm as an Oath have therefore wholly refused to use it To such we shall prove the lawfulnesse of it Yea the necessity and duty of it in some cases On the other extream are many prophane and wretched men who use these sacred Oaths in all ordinary discourse vainly irreverently yea sometimes arise to such high impiety and wickednesse as not onely to swear rashly and vainly but also falsly so as to forswear themselves and become guilty of perjury a sinne so contrary to the light of nature that Heathens have severely punished it And God doth seldome let such perjured persons goe unpunished in this world without some remarkable punishment For that terrible threatning will not prove false or a lie Zech. 5. 3 4. where a flying roll that is the curse of God is said To enter into the house of him that sweareth falsly and it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof But before we come to these particulars let us first consider of the nature of an Oath an assertory one especially for that is my subject what it is and we may define it to be First A religious calling upon God as a witnesse for the confirmation of any thing in doubt or controversie The Latines call it juramentum or jusjurandum which is all one though some would make a difference because that an Oath doth jus or lâ—gem dare it declareth the right and law as it were of a thing after which we are not to dispute any more Or else because it doth Jus dare Deo or because Jure introductum All Heathens concluding on this remedy by an oath against controversies as most expedient The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some make to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an establishment or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constringe and bind because an oath brings a bond or strict obligation upon a mans soul Thus Numb 30. 2 3 4. In a vow which in this respect agreeth with an oath therefore it is added Or swear an Oath a man or woman are thereby said To binde their soule with a bond The Hebrew word is ordinarily Shebugna which they derive from Shebang the number of seven because an Oath useth to be amongst many witnesses and withall it is observed that the word to swear is used in Niphal a passive voice signifying thereby that a man is not to swear unlesse he be as it were solemnly compelled unto it Now this definition given of an Oath hath in it four parts The generical Nature the Form the Matter and the End 1. The generical Nature it is a religious calling 2. The Form upon God as a witnesse 3. The Matter which is doubtfull and controversal Lastly The End or the Effect as some dispute which is the confirmation of this For after Oaths there is to be no more arguing Hence Aquinas saith well That what first principles are in speculatives the same is an Oath in practicals Now as first principles are indemonstrable and none may deny them or goe to prove them so is an Oath it is an artificial argument to prove a thing indemonstrably And thus Aristotle defined That it was an indemonstrable argument or word without proof with a reverent and sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetorica ad Alex. cap. de Jurejurando Let us consider this definition upon which some Cases and Questions of Conscience are afterwards to be built And First We say It is a religious calling upon God Hence an Oath is the worship of God when a man sweareth in a right manner he giveth honour and glory to God believing him to be Omniscient and a searcher of the heart as also an holy Judge who will punish and be avenged upon all such who shall take his Name in vaine Hence it is reckoned in Scripture as part of Divine Worship Deuter. 6. 10. Thou shalt fear the Lord thy God and serve him and shalt sweare by his Name So Deuter. 10. 20. Thou shalt cleave to him and swear by his Name Yea the whole worship of God is sometimes synecdochically contained in this action onely Isaiah 45. 23. To me every tongue shall swear Thus it is made a prophetical promise in Gospel-times That he who sweareth shall swear by the God of truth by which all Gospel-worship is intended Isa 65. 16. Oh how little is this considered by common swearers whose mouths are filled with daily oaths Doe you consider what an Oathis Doe you remember it is a solemne worship of God If God were an Idol yea a man you could not more abuse and despise his holy Name than thou doest Is this to worship God Every oath should be with holy fear and trembling at the Majesty of God But thou tramplest his honour prophanely under thy foot Judge ye how prophane you your selves would think men to be if they should be so vain and customary in other holy worship Should a man take the holy Psalmes and sing them as idlely and as vainly as he doth ordinary songs would you not call such a man a prophane man Prayer also that is a worship of God should a man in his prayer be no more reverent than in his merry tales or idle discourse would you not say such a man was a vile wretch Take the Sacrament of the Lords Supper Should a man receive that with no more reverence than he doth his ordinary food should he make no difference between the Lords Cup and a Cup of Ale at the Ale-house Would ye not gnash your teeth at such a man as an atheistical person And is it any lesse prophanenesse when you make oaths and your ordinary discourse all one The very word Sacrament was taken from an Oath as the learned shew What shall be done unto thee then thou swearing and cursing tongue Every trifle every passion setteth thy tongue thus on fire from hell Secondly Again I say It is a religious calling upon God For an Oath may be either pronounced speculatively and enuntiatively or practicè and invocativè practically and by way of invocation As for example when I reade this Text I call God to witnesse upon my soul while I doe so I doe not
Ministry or preaching should ever do them any good And therefore you see when Isaiah was sent to preach to the people of Israel Chap. 6◠it was not to open their eyes or soften their hearts but the clean contrary to shut their eyes and harden their hearts Do not therefore question the Call of a Ministry if the work of conversion be not so general as might be expected For consider the people are they not like the ground the Apostle speaks of that having often drunk in rain yet bringing forth nothing 〈…〉 sing Heb. 6. 7 8. A terrible place it is if they had been a people bringing forth herbs fit for use then God had a blessing for such ground but because they are only briars and thorns the end is to burnt So that though the Ministry doth not work in a saving way yet it 's in a damning way and this discovers the Call to be of God as well as the former because he punisheth people thus for their unthankfulness and unprofitableness But 2. The Ministry of God is not onely for conversion but edification and building up If therefore God makes the Word usefull for further illumination and sanctification this discovers it to be of God Hence Ephes 4. 13 14. There is a two-fold use of the Ministry spoken of One to perfect and to carry forward to an higher stature in Christ and the other to prevent errours and to safeguard against all heretical wayes Now the edifying and building up of the godly is of great importance The Apostles wrote their Epistles chiefly for this end to increase that godliness which was already begun Lastly The Minister whose call is of God and dischargeth it faithfully shall have a great reward from God They that turn others from their sins shall shine as the stars in the firmament The Apostles shall sit upon twelve thrones whereas those who runne without a Call and work without a Commission their labour is in vain and God will ask Who hath required these things at their hands Yea both they and their Office shall be destroyed so that in stead of a reward they will meet with severe punishment Then on the peoples part it is of great consequence for them to be assured of this Let a man esteem of us 1 Cor. 4. as the stewards of God Oh if you receive the Ministers as from God as having commission from him with what reverence and obedience will this be But especially you will take heed of opposing and setting against them lest ye should be found fighters against God Therefore let the Use of this be of Conviction especially to such who acknowledge us the true Ministers of the Gospel You who receive us as your Ministers and cry out against all those that question their Call Now out of your own mouths you will be condemned if you do not receive their Word as it is indeed the word of God and not of man Oh therefore do you discover the experimental work of the Ministry upon your hearts Let it be said of you as of these Corinthians They were his Epistle to be read and seen of all men You are our walking Sermons all may see what we preach by your lives you are our Sermons to be read and seen of all men SERM. VI. Of the proper and appellative Names of our Saviour Jesus and Christ In what sense he is Jesus a Saviour and how Christ the annointed of the Lord. 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe second main particular considerable in this inscription is the Efficient Cause or Author of this Apostolical Office he mentioneth and this is said to be Jesus Christ These words may be considered either absolutely as they declare unto us the Lord Christ Or relatively and respectively to Paul's Apostleship And from both these considerations profitable matter will afford it self In the absolute consideration we may take notice of our Lord and Saviours Description 1. Of his proper Name which yet doth denote his Office Jesus 2. His appellative Name Christ We shall conclude both these at this time And For the first word Jesus Osiander otherwise a learned man hath a singular opinion viz. That Jesus comes from Jehovah only the Hebrew letter Shin is interposed because he is called Shiloh Gen. 49. his conceit being that as Christ himself was compounded of two Natures so ought his Name to be of two names the one viz. Jehovah signifying his Divine Nature and the other Shiloh his humane Nature One Argument he urgeth is from Phil. 2. where God is said to give Christ a Name above all Names Now saith he the Name Jesus was common to many others therefore he had such a peculiar name as none ever had But that is a gross mistake as if Name were there taken for a Word and not for the Person or Office signified thereby No less absurd is his notion also That whereas the word Jehovah was ineffable not pronounceable before a figment of the Rabbins by this addition of 〈◊〉 it is made utterable To this purpose almost Castalio likewise who makes the word compounded of Jehovah and Ish vir as if it were God-man but not only the general consent of all but the reason that the Angel gives of this Name makes it evident that Jesus is the same with Joshua for so the Septuagint render that word sutably to a Greek termination and so comes from Jashang to save and therefore the Angel saith He shall be so called because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall save his people from their sinnes So that this name is very expressive In nomine Jesu totum latet Evangelium The whole Gospel lieth in this name of Jesus or a Saviour The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so comprehensive that Tully saith The Latinists cannot comprehend it in one word sospitator comes neerest to it In the Old Testament we read of two very eminent that had this name and both of them are made Types of Christ Joshua who lead the people of Israel into Canaan when Moses could not do it So Christ brings us to Heaven which was impossible to the Law and Joshua the high Priest mentioned by Zechary who being first accused because of his despicable garments was afterwards covered more gloriously So Christ our high Priest in the time of his Humiliation was condemned and of no reputation but in his Exaltation was magnified and exalted gloriously The word thus explained we observe That the Lord Christ is a Jesus a Saviour to his people This truth should be sweeter than the honey or the honey-comb to the lost sinner Christ hath some names of terrour and dread as when he is called a Lion and a Judge some again of love and comfort as this of Jesus which as Bernard saith is In ore mel in aure melos not that the name or the sound of words is such and therefore that superstitious custome of bowing at
's very necessary to distinguish this Catholick invisible Church from a visible particular one The Papists confounding these and making their Roman particular Church a Catholick one and applying such Texts of Scripture as are spoken of the Universal invisible Church to their particular do thereby grosly mistake in pleading for the infallibility and perpetuity of their Church But Secondly The Scripture doth use the word Church for a visible company of persons professing faith in Christ and then it hath several acceptions For sometimes it is used for the general Company of believers Act. 8. 3. Thus Paul is said to persecute the Church Or else more particularly and for a Church at such a place as the Church at Jerusalem the Church at Corinth Again the word Church is sometimes used more strictly for the People onely as distinct from Pastors Thus the Epistles of John are directed To the Angels of the seven Churches Thus the Elders are exhorted Act. 20. 28. To feed the Church of God over which they were set And in this sense the Remonstrants speak confidently That the word Church is most commonly used and that never or very seldom it comprehends the Officers also But this is not so for Mat. 18. Tell the Church by the Church must needs be meant Officers at least with the Church for they are said to bind and lose which power is given to Officers only It 's true they and so Grotius by Church understand a multitude or more in opposition to those two or three witnesses that were required before But the Context may easily be improved to overthrow that 1 Cor. 12. 28. God is there said to set in his Church some Pastors and Teachers that is as part but the chief part of the Church Even as the Starres are set in the firmament but as parts of the Heavens though the more noble and fulgent parts Again when the Apostle here writeth to the Church of Corinth he must needs comprehend the Officers as well as the People because he writeth about such duties wherein the Officers were interested as the censuring of the incestuous person he speaks also of Prophets which were extraordinary Officers in that Church and they are blamed for male-administration about the Sacrament of the Lords-Supper So that although Grotius thinketh that abuse was because they had no constituted Officers yet it 's plain they had some because they had the administration of the Sacraments Lastly The word Church is applied sometimes to an essential Church as it is called for a company of believers simply as such believing in Christ of which often in Scripture sometimes for an organized Church that is formed and stated in that godly order by a Ministry Government and Discipline conjoyned together So that they make a particular flock being bound to submit to their Pastors as their peculiar Pastors and Pastors bound to watch over them as their peculiar flock Whether indeed this Church of Corinth was one Congregational Church or one Church aggregated of several Congregations is disputed But of this in its time This Church of Corinth was formed and stated in some order though there were great abuses in it As for our common use of the word Church taking it for a place or the material building that is an improper speech but allowable by a Synecdoche as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the place and persons therein convened And although one or two learned men from 1 Cor. 11. would have the word used there for a place yet the arguments are not cogent for the people are properly the Church it 's they that Christ hath redeemed they are to be built up by Pastors and Teachers whereas the material Church is built by manual Artificers not needing an Apostle but a Carpenter This may suffice for Explication only let this be added that the Greek word relates to Gods calling it signifieth a Society called by God So that the Apostle directs his Epistle to that Society or company of persons that did come our from the Heathenish Idolatries and abominations that the other Corinthians lived in and did profess their faith in Christ with obedience to him From whence observe That a Church is a company called of God by the preaching of the Word to the profession of faith in Christ and an observation of all that solemn worship and Ordinances which Christ hath appointed with a life in external conformity thereunto This is a Church When you read of a Church at Jerusalem a Church at Corinth the seven Churches of Asia you are to understand such a company And this Doctrine about a Church is much to be insisted on People are generally carnal ignorant and prophane And although they would think it an high reproach to have the name of a Church denied them or to be cast out of the Church as so many Heathens yet they do not attend to the nature of a Church nor to the properties of those who are to be members thereof It is true there are vast and infinite Disputes about a Church and every sect or party is ready to monopolize and appropriate that name to them That they are only the Church But these great Disputes about it argue we should be more carefull to distinguish lest we take Babylon for Jerusalem lest we take that for Gods Temple which is indeed a den of thieves Doth not the Popish party glory in the name of a Church Do they not make it necessary to salvation to come into communion with it and yet it is the place that Gods people are called to come out of lest they partake both of her sins and punishments But let us examine the chief particulars in the Doctrine which is a popular deseription of a Church And First We say It is a Society or Company So that one man cannot be called a Church It 's absurd in the Papists that when they have lifted up the name of a Church like a Gorgons head to turn all men into stones that they must not mutter a word against it when you come to examine what this Church is at last it is but one man and that is the Pope What number goeth to make a Church is not defined To a formed organized Church there must be so many at least that Church duties which are essential may be performed and a distinction between Governours and governed maintained otherwise where two or three are there is a Church said Tertullian Again In that it is a Company we see That it is not lawfull for a man to think of serving God alone by himself when there is an opportunity of joyning to a Church You read Act. 3. and 4. as any persons were converted presently they joyned themselves to the Church It is true there may be such persecutions or other impediments that Christians have wandered up and down and could not enjoy publick or private meetings but this absence from Church-communion was an heavy burden on their spirits And
as David when banished from the publick Ordinances lamented it more than banishment from his own house and land and native countrey Thus they cryed out with him As the Hart panteth after the water brooks so pant our souls after thee O God You see then it 's a duty to be of a Church Hence because a Church is a company we are diligently to attend to what is our duty as we are a Church and this you had need hear of often For you must know you are under a two-fold consideration One Absolute as a private and single person and so you have several duties to attend unto 2. Relative as you are a member of a Church or part of such a Society and so there are choice and special duties Your solemn Church-duties such as hearing praying and all other publick worship are to be preferred above all private He can never be a good Christian that is not a good member of that Church he is of As in Politicks it's acknowledged he cannot be bonus vir which is not bonus civis not a good man that is not a good Citizen Now certainly here is a wonderfull neglect and general fault in all our Congregations we attend not to our Church-duties to our Church-communion what God doth require of us as a Society as a spiritual Company there would not be that neglecting of the Assemblies those wicked and ungodly meetings to be drunk to be carnally merry and jolly which are directly contrary to Church-meetings Nothing doth so resemble Heaven as the Church Assemblies spiritually performed and to such meetings God hath promised his more peculiar presence and assistance But of this more in its time In the next place there is added in the Doctrinal Description That it is a Company of persons called of God by the preaching of the Word Wherein are considerable the Efficient Cause and the Instrumental The Efficient is God Called by God And first In that they are said to be called by God This implieth these things 1. That it 's the meer goodness and grace of God that makes a people to be a Church Therefore they are thus named Ecclesia The Grecians called their Assemblies so because of some humane Authority gathering them together but the people of God are called a Church because God calls them So that as there is a difference between a garden and a wilderness the one is naturally so but the other is planted by art and industry nature doth not of it self especially since mans fall bring forth gardens and choice flowers but there is great art and culture required thereunto Thus it is with the Church men are made the Church by Gods grace but they are the world of themselves The world and the Church are two opposites God makes the one and is present in a special manner there but sinne and Satan make and rule in the other When the Psalmist said It is he that hath made us not we our selves we are the sheep of his pasture Calvin understands it of their Church making it was the goodness and power of God that made them so Hence it is that it is often compared to and called the Kingdom of Heaven because it's original is from Heaven and their Laws and Ordinances are heavenly Thus you see to be made a Church is not by our humane will and power as men make themselves Cities and Corporations but by a special grace of God 2. When therefore we are said to be called by God that doth necessarily suppose a terminus from which we are called It 's a company of persons called out from the world wherein once they were Hence the Apostle 1 Cor. 5. doth oppose the world and the Church together and the world is said to be without God then when he gathers a Church He calls them out of the world as Lot was called out of Sodom which was ready to be destroyed with fire and brimstone or as a man is called out from an house that is ready to fall into its fulnes and this it is that makes it to be such an admirable priviledge and blessedness to be of the Church For the world is sure to perish is sure to be damned there is no abiding therein as if an Israelite had continued in an Aegyptians house when the destroying Angel passed by he was sure to be killed Thus there is no way but of damnation in the world without this Ark of the Church every one must necessarily perish But this is that which should make all our hearts ake and tremble at to consider That though the Church be called out of the world yet it 's almost degenerated into the world again Look over the face and conversation of all Churches Are they not become the world Is not a garden made a wilderness Is not the lusts the prophaneness the ignorance the impieties that are in the world to be found in the Church like wise And what hath been the sad occasion of so many to say Our Congregations are no Churches that a man cannot with a good conscience stay amongst you or have communion with you Is it not because of the universalimpiety they see amongst us As if the Church of God which is like the Ark in other things were in this also that all kind of things unclean as well as clean swine as well as sheep vultures as well as doves were to be taken into it We see as it hath been Gods work to turn the world into Churches so it hath been the Devils work to turn the Churches into the world again But wo be to the wicked man that is so in the Church of God God will be sure to punish you A nettle or weed in the garden is sure to be plucked up whereas in the wilderness it may grow and never be medled with SERM XIII Concerning the Efficient Instrumental Formal and Final Cause of a Church 2 COR. 1. 1. To the Church at Corinth VVE are describing the nature of a particular visible Church and in that have discussed the Efficient Cause with the manner of his efficiency expressed in those words Called of God what is implied in that hath been examined only there remaineth a necessary distinction to be attended unto of Gods call that it is two-fold either External only or External and Internal also or an Effectual and Ineffectual Calling For though this distinction be hated by some men yet the Scripture is very clear That there are many called who yet are not chosen and when he saith called it is not meant only actively on Gods part as some were called but yet refused and would not so much as outwardly profess obedience but called is to be understood passively on mans part so that he giveth some outward conformity to Gods call There is an external reception and submission to it but yet there is no true inward sanctification Insomuch that some who are called the children of the Kingdom shall be cast forth and they
are said not to be all Israel who are of Israel In the Old Testament we read of many who outwardly submitted to the profession of Gods commands who yet were not found at heart and therefore our Saviour in the course of his Ministry did not direct his preaching more to any subject almost then this viz. to have the internals of grace as well as externals so that we may say There is a called and elected Church and a called Church only not elected and this is to take off all Churches from idolizing and doting upon the Ordinances and external administrations which are in a Church as the Jews did and as most Christians do We are to go further and to see whether we be indeed and really Christs body as well as seemingly For if we do compare a Church called only with the Church called and elected and to the spiritual priviledges that are promised so our Divines use to say That it is but equivocally a Church they have no true acceptance with God If there should be a Society professing faith in Christ and have pure administrations but not one in the Society having true real sanctifying grace this Society in respect of God and Christ hath no true communion with them They have but the name not the nature and so are equivocally not univocally a true Church For why should it be otherwise with a Society then every member of it taken singly Now it 's certain in such a supposed Society where all are professors but not one member truly godly there every individual person notwithstanding all Church enjoyments yet hath no lively interest in Christ he is but as a glass eye or wooden leg in the body that hath no vivifical nourishment or is animated by the soul and therefore such are said to be De corpore Ecclesiae but not de animâ if then this be true of every member of that Church it must be also true of the Church taken collectively Only this is true if we consider such a company relatively to God But then if we consider them quoad nos in respect of men who cannot judge the hearts nor know when true grace is in any mans soul then such a Church or a Society may be called truly a Church For it is the external profession and outward submission to Christs order that doth make a Church visible to us and therefore in such a Church there are true Ordinances true Administrations And this is the rule we must go by in joyning our selves to a Church and keeping external communion with it if it be a called Church though not elected and be so farre orthodox and pure that we may have communion with them without sinne This is a Church to us howsoever God may look upon them as having a name to live but were dead as God said of Sardis Rev. 3. 1. which yet was a Church This distinction is of a two-fold use to prevent two mistakes First Of such who confound an external Church with an elected making Gods call and his election in an equal latitude thinking that because none but predestinated and truly sanctified men are of the invisible Church therefore none but such are also of the visible And then Secondly Of those who if they be of a Church especially cleansed from superstitions and prophaneness if the Church be a Reformed Church they rest in those external administrations and never attend to the work of grace indeed For if among Papists though so greatly polluted yet the Church is made an Idol to them no wonder if the Reformed Churches are prone to put confidence in Church-reformations without attending to internal sanctification But the Apostle tells us Gal. 6. 15. That in Christ Jesus neither circumcision or uncircumcision availeth any thing but a new creature that is no externals in the Church of God though of his own institution avail any thing without regeneration Therefore rest not in this that you are called of God that ye are his Church for many taken out of his Church shall be damned as well as out of the world yea more in the Church that is the visible Society professing of Christ will be damned then saved as appeareth by that expression twice repeated by our Saviour as being of so great concernment being worthy to be heard again and again Many are called but few are saved Mat. 22. 14. and 20. 16. And thus much of the Efficient Cause with the manner Called of God In the next place There is the Instrumental Cause and that is by the preaching of the Word For so we read upon Christs giving his Apostles commission to teach and preach to all Nations there were Churches gathered in every place And this is to be understood of the ordinary way For whether the Word even as read may not in some extraordinary cases be a means to bring some one person or more to the Church of God is not here to be disputed for we speak of the solemn ordinary instituted means of God and so there is no other way but the preaching of the Word Hence Rom. 10. 14 15. you see there a concatenation and chaining of calling upon God and believing together of beliving and hearing together and of hearing and the Ministry together But it 's objected by the Socinians That if the preaching of the Word be an instrument to gather a Church then it cannot be a note of the Church For that which is antecedent to a Church and is before the Church is cannot be a note of it To this we may answer That it is both an instrument to gather a Church and then a note of it when gathered neither is there any absurdity therein It 's true that very numerical preaching which at first made the Church cannot be a mark or note of it but the same specifical preaching or that which is like it that doth truly declare where the true Church is So that by this we may see the dignity and usefulness of the Ministry for by that God is pleased to raise up all the Churches that are in the world God who did immediatly create the world and used no instruments yet in planting of his Church doth and therefore they are workers with him 2 Cor. 6. 1. Neither is the Ministry only necessary to constitute a Church and then afterwards useless as Episcopius saith Where people have the Scriptures there the Ministry is of no necessity Yea the Socinians make it only a matter of order and conveniency For Ministers are not only appointed to gather Churches at first but when they are planted continually to water them Therefore Ephes 4. their usefulness is shewed even to constituted Churches For the further building them up even till they come to a full stature in Christ. And therefore the Apostles thought it not enough to make Churches to erect new spiritual Societies that should profess Christ but Elders were to be ordained in every Church that were to have constant residence amongst
from Christ and that having begun in the Spirit they would end in the flesh We might instance also in several other Churches But as the Father said elegantly We need not drink up the whole Sea to know whether the water be saltish a drop or two will suffice Secondly This may be demonstrated from the relation and comparison the Church is adorned with in reference to Christ It 's often compared to Christs wife now the wife continueth a true wife and is not to be deserted unless for Adultery which breaketh the conjugal knot otherwise though she have many sad infirmities which may make the relation bitter and uncomfortable yet it doth not unwise her The Church is also Christs body now a body is not forsaken by the soul though it be a sore body a leprous body a leper is a man though a leper It 's Christs â—arden now this may have many weeds in it and many things defile it yet it is not presently made a waste wilderness Thus it is with the Church of God she may have many failings in Doctrine and manners yet not be quite unchurched Thirdly From a godly man A true child of God may have sad falls as we see in Peter and David yet for all this not be quite excluded out of the Covenant of grace they did not lose their sonship even in those sad transgressions and will God be more severe to a whole Church than to one person Use of Instruction what a deal of prudence and wisdome is required in every godly man under Church-pollutions To know what to do to understand how to deport himself for this he must be guided by the Word and the advise of those that are faithfull on the one hand not to be stupid or careless much less complying and communicating with the Church defilements and on the other side not to be so transported with misguided zeal and impatiency against evil as there by to rend the Church causlesly and to sin our selves because others sin SERM XVIII The Preheminence of the Church of God above all Civil Societies As likewise concerning Paul's writing this second Epistle to the Corinthians how hard a thing it is for Churches to keep within their proper bounds and what great care Ministers ought to have to use all means lawfull to promote the Churches which they have relation to 2 COR. 1. 1. To the Church of God which is at Corinth THis clause hath been fruitfull for much spiritual and edifying matter I shall conclude it at this time There are three things more which are to be deduced from this subject And First Whereas you see that the Epistle is not directed to the Magiâ—â—â— or Civil Governours of the City neither is the least notice taken of their wealth oâ— external pomp We may observe That the Church of God as it is a Church doth farre surpass all Civil Societies and temporal Dignities The Apostle owneth nothing in this famous City but their faith their profession of Christ and subjection to him A Church is a supernatural Society for supernatural and spiritual ends where God is in a more special manner present and therefore though the civil Magistrate be also of God and civil Societies they are of him yet not in that peculiar relation as a Church is Thus the Psalmist saith Psal 87. 2. The Lord loveth the 〈◊〉 of Sion more than all the dwellings of Jerusalem that is the Assemblies of his people met together in holy Ordinances above all other their civil meetings though never so pompouâ— and magnificent Therefore it 's good to consider that in all the inscriptions which the Apostle 〈◊〉 to any Churches he doth not at all speak of any civil or temporal Dignities that the places where the Churches were had but only â—…on of their spiritual titles as a Church Saints Believers Beloved of God And certainly if we do truly consider things these Titles do as farre transâ—â—nd all civil glory as the Heavens do the Earth The Apostle writing to the 〈◊〉 in all that Epistle takes no notice of the glory of that City which was the Orbis Domina and which they usually called aeterna Urbs he mentioneth their faith which was known to the whole world Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all Nations It is good to consider this for how few Churches do esteem of or judge themselves by their Church consideration but by their civil respects As they are such a City such a Corporation glorying in their Liberties and Charters whereas the consideration of themselves as a Church should far more possess their hearts Briefly to understand this consider First That the Church and Commonwealth or any civil Society are two distinct things the Church is one thing and the State another thing In the times of Heathen Magistrates and while there was outward persecution by the civil Powers which then ruled it 's plain for the City of Rome and the Church of Rome in Paul's time were wholly different So at Corinth the civil Magistracy of the Town did not seem to be Christians the Corporation of the Town was not as I may say made a Church The Christian Religion was not at this time established in Corinth by the City-Laws and Government only many in Corinth were become believers So that it 's plain The same Corinthians as they were a Church lived by other Laws and by different principles then as members of the City of Corinth As he was a Citizen so he met in their civil Judicatories so he acted according to the Laws of the City provided nothing was against Gods command but as a member of the Church there so they meet with others in spiritual communion for holy and spiritual ends Thus it is in a State while they are generally Heathenish But some have doubted Whether if a Commonwealth become Christian then there is any difference there between the Church and such a Christian State Whether then they are not all one But certainly by the first Institution and plantation of Churches by Christ and the Apostles Churches were founded and imbodied their Officers imploiment and the end of their Society appointed without any relation to the civil State and Government where they lived And therefore a Christian State doth not civilly govern nor bear the Sword punishing with death neither are there supream Governours Lords or Noblemen in it as a Church for then these should be Church-officers and instituted by Christ a Justice of Peace is not of Christ as a Pastor in the Church Neither on the other side are the preaching of the Word the administration of Sacraments the exercising of Church-censures the effects of a Christian State but as a Church So that it 's necessary by Scripture to acknowledge these two a Church and the State as two distinct Societies though the same men may be members of the same Secondly It 's a most blessed thing when the civil State and Church are
the world You may as soon remove the earth as such from their supposed righteousness The Apostle speaketh it as the general sinne of the Jews Rom. 10. 2. That being ignorant of the righteousness of God they went about to establish their own righteousnesse They would fain set up this Dagon This is the sweet poison that is the death of so many Intus existens prohibet alienum And when the sensible object is put upon the sensitive faculty it cannot perceive And hence it is that there are very few that do indeed admire and set up this grace of God If the Prodigal had fared as deliciously every day as Dives he would never have desired his Fathers house 2. Another indisposing thing to esteem of the grace of God is the consequent of this When men are not sensible of original corruption in the efficacy of it when they do not see or feel how miserable they are These two go alwayes together he that maketh nothing of original sinne hath also as low and slighty thoughts of grace You see it in Paul while ignorant of this what high and great thoughts he had of himself but when once he came to be anatomized when once the dark corners of his soul were made known then who did more long for and breathe after the grace of God than he 3. A third indisposition which is a natural consequent of the former Where there is not poverty of spirit brokennesse of heart and thereby an hungring and thirsting after the grace of God With such also this hath no precious acceptance Matth. 11. 28. Come unto me ye that are heavy loaden and I will ease you Ho every one that thirsteth Come saith Christ But alas where are these tender contrite and hungring Christians No marvel that you see so few crying out Oh if we could have the light of Gods countenance if we could but feel the grace of God shining upon us we would not matter any outward condition whatsoever Such flowers as these grow but in few places Christ and his grace are not importunately desired and wrestled for in prayer because so few are of a contrite hear SERM. XXIV Who are fit Subjects to partake of the Grace of God As likewise Rules and Scripture-characters of the Grace of God by which we may rightly understand and judge of it 2 COR. 1. 1. Grace be to you c. WE have heard That the grace of God is the chiefest and most eminent mercy that we can desire either for our selves or others We have been informed who are those capable and fit Subjects that may partake of this grace of God There remain some more Qualifications to be insisted upon And First Such only partake of Gods grace without who have true inward sanctifying grace For although it be true that the grace of God without us is to be preferred and esteemed above all inherent grace yet these are inseparably conjoyned together None can claim Gods grace and plead the mercifull effects thereof but such who have this testimony and evidence within It is true this grace as is to be shewed maketh way for it self and begins the first stone in this spiritual foundation but then the subsequent effects of this grace are only to those who have the inward work of it upon their own souls And this must be diligently observed that so wicked and ungodly men may not think to taste of this tree of life What hast thou to do to speak of Gods grace to hope in Gods grace who hast no grace in thy heart Think not that God will extend it to such as thou art for then it would be such grace as would encourage to sinne and imbolden in evil wayes Then we might truly take up that resolution which the Apostle with so much indignation rejecteth Let us sinne that grace may abound No the whole word of God speaketh no grace no peace to a wicked man It 's not the grace of God but the anger the fury and the wrath of God to such persons Hence Exod. 14. even at that very time when God is pronounced gracious and long-suffering it is added Who will in no wise acquit the guilty yet who can keep off these swine from running into this sweet garden Let them live graceless persons yet for all this they prefume God will be gracious to them But be not deceived Gods word is not a lie thou wilt find the issue to be as that speaketh And although thou mayest for the present have much outward prosperity many temporal advantages yet the curse and anger of God may be upon thee all the day long for all this Dives had great store of earthly benefits but needed as much a crum of Gods grace as it were as Lazarus did a crum of bread from his Table Therefore judge thy condition though overflowing with many outward comforts no better than an hell till the grace of God be dispensed towards thee Secondly Those only are preparrd to enjoy this grace of God who do exercise faith in the promises of the Gospel For faith is like opening of the window that lets in this glorious light upon the soul The grace of God is no otherwise communicated unto us but by believing Joh. 1. 12. To them that did believe he gave them power to become the Sons of God Rom. 3. 24. Justified freely by his grace through faith in his bloud So that faith is the hand to receive this precious pearl And for this reason it is that Gods children are no more filled with this grace it doth not like oil runne into all their wounds because by unbelief they shut up their souls and make sad obstructions unto this grace of God Oh then if thou who are truly godly walkest in a dejected manner saying with David Hath God forgotten to be gracious Know God is as gracious as ever yea and as willing his grace should overflow to thy soul but thou art unwise and froward thou doest not set upon this great work of faith which is the key as it were to open these treasures of Gods grace Know then that so much faith as thou bringest so much of Gods grace thou shalt partake of And therefore it is That to be justified by faith to be saved by faith and to be justified by grace or saved by grace is made all one by the Apostle and he argueth from one to the other and this way of Gods grace with the manner of receiving it cometh wholly by revelation It 's alone by the word of God that we come to know God to be so gracious and it 's alone by the same Word that we come to know what faith is and how by that only and not working we do receive of this grace No wonder then if the troubled and humbled sinner be so longere he comes to be replenished with this grace that he keepeth constantly in fears and doubts for till he put himself upon this way of faith there is not the
attributed to the true God only and he alone is here said with Christ to be the Author of that Grace and Peace we have From whence observe That God alone can vouchsafe this grace and peace to his people This is part of Gods Regalia There are many things that the creatures can do as second causes but here God is the alone efficient We remain as it were in so many tormenting Hels till God cause his face to shine upon us Hence you heard God is called the God of peace and as it followeth in the next verse The God of all consolation As therefore God is the fountain of holiness so that there cannot be the least degree of holiness wrought in thee without it come from above thou hast no free-will or power of thy own to procure it So it is in matter of consolation and peace There is not the least drop of comfort can fall into thy heart to refresh it till God pour it into thee I shall briefly mention some grounds of this because it will be more largely handled in the next verse First God alone can give this grace and peace Because he was at first the maker of the heart he is the Father of all flesh and of all spirits Having therefore such an immediate dominion over the heart of man to put into it what he pleaseth to raise up what affections he will no wonder if he alone giveth comfort Elihu speaketh fully to this Job 35. 10. None saith where is God my maker that giveth songs in the night In the night when the soul may be most possessed with sad and dejected thoughts even then he can give songs and that because he is a maker That as he who maketh an instrument of Art the Clock or Watch he can make it strike when and how he pleaseth if there be any hinderance in the motions of it he can presently rectifie it because he made it thus it is with God he knoweth all the workings and turnings of thy heart he made every power and ability of thy soul and so he alone can fill it with joy or bitterness as he pleaseth Though our hearts be not in our power yet they are in Gods power and what he bids it think it thinketh whereas we have not our own thoughts and motions in our own power It is God therefore that made the heart who can make it peaceable and joyfull Secondly God alone must be the fountain of all grace and peace Because he alone is the person offended When we sin it is he that is provoked it 's his honour and his Law that is despised and therefore seeing not the creatures but God himself is chiefly offended till he be reconciled we cannot have any true and certain peace That as it is with a Subject who hath offended the Prince it lieth in the Prince his power only to be gracious and to give a pardon though all men in the Nation should give it him yet if not ratified and confirmed by the Prince whom he hath offended he looketh upon his condition as helpless Thus the foul troubled for sin though all the world give him peace yet that will not satisfie him his thoughts are daily What doth the Lord say Besides these as you see in David though he greatly offended and injured man being guilty of bloud yet he cryeth out to God Against thee thee only have I sinned and earnestly prayeth God would not hide his face from him Psal 51. Use of Direction To all contrite broken hearts who like that woman troubled with the bloudy flux have spent all they had upon Physicians that could do no good Thou hast thus many years been bowed down a stranger to all joy and peace look up to God more know he alone can give thee true joy For this reason we see David and others still making their addresses to God That he would make the bones that were broken to rejoyce that he would make the parched wildernesse to be like a pleasant spring for otherwise they are undone and miserable till he looks upon them Now then if God be the only cause of thy peace take heed how thou provokest him better offend all the world than God For the world though it rage and persecute thee yet cannot deprive thee of this peace but God hideth his face in a moment and then thou must needs be troubled Therefore do not think to get this grace and peace from thy own works and doings but imitate David who said He would hear what the Lord will speak Psal 85. 8. for he will speak peace to his people Thus we are to be attending more to the voice of God in his Word by his promises speaking to our comfort then to our own hearts thou wilt hear what thy own perplexed heart speaks or what the Devil speaks which alwayes suggest matter of terrour and diffidence and doest not hearken to what God by his Spirit through his Word speaketh to thee Only take the caution along with thee the Psalmist giveth If God have spoken peace take heed of returning to folly Sin may in that particular be well called folly for thereby we unsettle our souls we that had the quiet enjoyments of God and his imbracements of grace for some sin that pleaseth or tickleth but for a moment do cast our selves into darkness and misery So that then sin is especially folly when we have once experimentally tasted the good grace of God and then afterwards voluntarily chase it away by our own carelesness Oh how long mayest thou with tears and cries pray for light and comfort again ere thou canst enjoy it In the next place God is here described relatively a Father The word Father is sometimes taken absolutely as it denoteth God the Creatour and Governour of all things sometimes relatively as denoting the first Person in the Trinity Although the Socinian flight this distinction denying the Sonne to be called the Father unless once Isa 9. which they would wrest to another sense and that the holy Ghost is never called Father yea that the Father is never called Father in respect of the first creation of all things but because of his fatherly love and care to the things created yet these things might be cleared against them were it in our way so much Here indeed God the Father is named relatively and not so much from the first creation and making of all things as from the Covenant of grace whereby through Christ we are made his sonnes and what Christ hath by nature we have by grace So that the paternal relation here mentioned is more peculiar and sweet than that general one to all the creatures even wicked men who yet are preserved by him and like Ishmael have many gifts though they have not with Isaac the inheritance Observe That God is a Father in a more peculiar and special manner to those that do truly believe The Poet said We were Gods offspring who knew not
the Trinity but as assuming our Nature for otherwise the truth would be no wayes comfortable to us if the Sonne of God had not also been made man The Observation shall be the words in the Text viz. That God is the Father of our Lord Jesus Christ Which truth shall be first explicated and confirmed Doctrinally and then illustrated Practically As for the Doctrinal part the Socinians they have raised up much dust and have obscured the point with their subtill heretical depravations For whereas the Church of God formerly did believe Christ to be the Son of the Father by eternal generation They deny this reason and assert some new ones of their own invention Yea and the Remonstrants also though they assert Christs Sonship from the Father by eternal generation yet they affirm also a second way of communication of this Sonship and that is By a gracious vouchsafing of supream power and glory to him So that they must acknowledge two filiations in Christ the one Eternal by that secret and ineffable generation the other Temporal or in time viz. A gracious communication of supream power and glory to him But this is false as is to be shewed But to explain this Consider First In the Scripture we read of four ways whereby a person may be entituled to be the Son of God and to have God his Father For as for that more common and general notion whereby God is said to be a Father in respect of Creation and so to all men Isa 54. 8. And the Apostle sanctifieth that expression of the Poet For we are his off spring we do not here meddle with And 1. There is a Sonne of God by Creation after the Image of God Thus Adam Luk. 3. ult is called The Sonne of God and the Angels also Job 1. 6. These are the Sonnes of God and have him for a Father because they they were at first created after his Image in holiness 2. God is a Father by gracious Adoption Thus all believers have received The Spirit of Adoption being thereby enabled to call God Abba Father 3. A Person is said to be the Sonne of God by communication of some power and office Thus our Saviour argued from the lesse to the greater That if they were gods to whom the word of God came viz. who were appointed by God to be Magistrates how much more was he God Lastly There is the Son of God by eternal generation and thus Christ is onely Hence he is called His only Sonne Secondly Take notice That Christ is called the Sonne of God only from one respect and that is because of eternal generation from the Father It is not my purpose to enter into a Dispute about this secret and unspeakable mystery This is enough for us to know That Christ is never called the Sonne of God or God said to be his Father but because of that eternal generation as the Apostle proveth Heb. 1. from Psal 27. Thou art my Sonne This day have I begotten thee which is so attributed to Christ that thereby he hath a supereminency to all the Angels who yet are called the Sonnes of God upon a gracious foundation Hence 1. Christ is not called The Sonne of God because he is predestinated to be the Mediator of his people 1 Pet. 1. 20. For he is not therefore the Son of God because fore-ordained to be Head of his Church but this latter doth presuppose and is grounded upon the former because he was the second Person in Trinity and Son of the Father therefore was he ordained thus to be a Mediator for his people 2. Christ is not called the Sonne of God because of his Incarnation or that wonderfull manner of the production of his Humane Nature in the womb Indeed some orthodox Divines and so Maldonate the Papist do grant That Christ was called the Sonne of God because of that extraordinary conception Luk. 1. 32 35. for the Evangelist seemeth to favour such an interpretation because when the Angel had said The holy Ghost should overshadow the Virgin Mary he presently addeth Therefore also that holy thing which shall be born of thee shall be called the Sonne of God Now though these men hold Christ was called thus the Sonne of God because of that extraordinary and peculiar way of the production of his Humane Nature yet they acknowledge his Sonship by eternal generation also But it is well observed by other learned men That it is an impudent concession to the adversaries of Christs Divine Nature to grant Christ is ever called the Sonne of God but because of eternal generation And therefore that expression Therefore also c. is not an argument from the Cause but the Sign That extraordinary conception was not a Cause but a true and sure Sign that he was the Sonne of God and therefore it 's said He shall be called not be the Sonne of God which relateth to the manifestation and notification of it And no doubt the Angel doth allude the ninth of Isaiah where a Virgins bringing forth a Sonne is made a Sign of his being Emmanuel God with us For if this extraordinary conception had been a cause of this filiation he would rather he called The Sonne of the holy Ghost then of God the Father because immediately conceived by him Neither is that of Maldonate true excepting against this interpretation That a pure man might have been so conceived by the holy Ghost and it would not follow that he was God properly For besides that it is a bold assertion to say so we must take this extraordinary conception in its circumstances as it was fo promised by the Prophet and thus it could not agree to any but to God 3. Neither is Christ called the Son of God because of his sanctification and mission into the word as John 10. 35. Nor 4. Because of his Resurrection from the dead His eduction from the earth as it were a womb to life being like a new birth Nor 5. Because of his being placed at the right hand of God Heb. 1. 4. For although in those Texts Christ is proved to be the Sonne of God by his Sanctification and Mission into the world by his Resurrection and by his Exaltation yet not so as if these did make him to be a Sonne So that he was not a Sonne before but by way of declaration and manifestation When these things were done there was a plain discovery that he was the true and proper Sonne of God he was the Sonne of God from all eternity but none could so rise and be exalted but he who was so And therefore the Socinians who make Christ the Sonne of God by degrees by his Incarnation and first and afterwards more perfectly a Son in his Exaltation do most palpably wrest the Scripture The Summe therefore of this Discourse is That as Christ was called the Sonne of man only because born of a woman so the Sonne of God only because by eternal
man He suffered in his Name in all reproach and ignominy dying a most accursed death and shalt thou be so tender and delicate as not to indure the mocks and rages of men for him Shall Christ be in cruce and thou in luce Christ in convitiis and thou in conviviis Christ in patibulo and thou in Paradiso as Gerhard expresseth it Oh fear left this prove dreadfull at the latter end SERM. XLVII What Qualifications they must be endowed with who suffer in a right manner for Christ 2 COR. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ WHat it is to suffer for Christ ex parte objects in respect of the matter for which hath already been dispatched We now proceed to shew What is required ex parte subjecti What are the qualifications necessary in him who doth truly suffer for Christ When we read of so many glorious priviledges promised to such as are troubled for Christs sake you must know that their bare suffering no not for that which is righteous is enough to entitle them to this blessedness but there must be the Adverb as well as the Nown it must not only be pro bono but benè for that which is good but also in a good manner for suffering and martyrdome it self as all other duties is not integrated of all its causes as it is not enough to pray to hear though these for the matter be commanded but they must be done in an holy and spiritual manner Thus it is not enough to suffer or to be persecuted and that for Christs sake unlesse also we have that holy frame of heart in suffering which Gods word doth require Let us then examine this truth viz. What are the requisites to qualifie a true sufferer for Christ When his cause is good his heart his ends also must be good Therefore that ordinary saying Causa non poena facit Martyrem The cause not the punishment doth make a Martyr must be further limited for the cause doth not unlesse there be also those concomitant graces in the subject as well as there is truth in the object and we shall find this suffering temper to have as curious ingredients into it as there was into that precious ointment made for the high Priest alone and no wonder for it is the highest pitch of love we can arrive at to suffer for him and it is the most contrary to flesh and blood So that â—one can do this for Christ but such who are wonderfully enabled by him First Therefore in a sufferer for Christ there is required Faith in the eminent and powerfull actings thereof It is as impossible to suffer without faith as a bird to flie without wings It 's faith alone that can remove these mountains in the Sea Heb. 11. Those great exploits the Saints did yea and those wonderfull sufferings they underwent is attributed by the Apostle wholly to their faith Now this faith requisite to true suffering for Christ emptieth it self into two chanels there must be a Dogmatical Faith and a Fiducial Faith A Dogmatical Faith is that whereby a man is assured of the truths be suffereth for as divine and because of Divine Authority Faith must be as Heb. 11. 1. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance and evidence of things For if a man have not this faith it 's obstinacy and pertinacy not faith that maketh him suffer as we see in Hereticks Hence also it is that a meer Opinionist or Sceptick in Religion will never suffer for Christ because he hath no faith but opinion in Religion So likewise those who are of a Religion meerly for humane Authority sake because of the custome and Laws where they live commanding such a Religion as those amongst the Graecians that were called Melchitae because they followed the Religion the King was of though indeed the Orthodox were so branded by the Heretical party Vide Hornbeck de Graecis These cannot suffer truly for Christ Indeed they may suffer for their Religion as it 's local and traditional to them as Turks and Jews do but yet this is not from faith which doth necessarily relate to divine testimony This then cuts off the glory which Hereticks and erroneous persons may boast of if they suffer truly they suffer with a true Faith if they have a true Faith that can be proved and demonstrated out of Gods Word And when we say a Dogmatical Faith that must be understood in respect of its compleatnesse and integrity as to Fundamentals No man can suffer truly for Christ that peremptorily denieth any I undamental if he hold the foundation though he build hay and stubble superstructive errours yet if he do not demolish any of the foundation stones he may be saved but so as by fire And truly is this charity be not allowed we shall scarce find any person or Church truly suffering for Christ For where hath there been such a sound faith in Fundamentals circa-fundamentals and praeter-fundamentals as that there hath not been any spot or wrinkle in the face of the Church This prerogative belongs to the Church in Heaven They therefore suffer for Christ who are persecuted for his truths though happily they erre in many things not necessary to salvation But if they deny any Fundamentals I do not say doubt and that for a season as the Apostles did about the nature of Christs Kingdome and his Resurrection and that with persevering obstinacy then though he suffer for one Fundamental yet because he denieth another he doth in effect destroy the whole building of Christ Thus when a Macedonian suffered for holding the Deity of Christ being put to death by an Arian the primitive Church never judged him a Martyr because he denied the Deity of the Holy Ghost There is therefore required a sound Dogmatical Faith for which cause some have doubted Whether the Church did well in making all those infants which were killed by Herod because of Christ in reckoning them among Martyrs For they did not know any thing of Christ neither it may be many of their parents had any true faith about him Certainly ly they cannot be called Martyrs or Sufferers for Christ in an active fense but passively only The second act of faith is a fiducial dependance on the promise of God and his Power which is able to raise up the heart above all fears and discouragements yea to represent prisons palaces and coals of fire beds of roses such a transubstantiating nature is faith of It was faith Heb. 11. which made Moses esteem the reproaches of Christ more than all the glory and honour which was in Pharaoh's court especially faith as it is the substance of things hoped for As it maketh Heaven and glory present so it 's admirably quickning and enlivening the heart of him that suffereth It is therefore called The shield of faith which above all or to all as some expound we
enlighten our minds to give us tenderness and lowliness of mind that we be not led aside with the errour of the wicked for errour and heresie will break out into enmity and make men think they do God good service while they destroy you Thirdly Then we regard Religion after a carnal manner When we make parties in it when we promote factions and divisions and such as do so are filled with much spite and malice against those that are contrary to them This is a sinne the members of the Church are prone to and nothing inclineth more to oppositions and contentions then such a frame upon mens spirits The Apostle speaketh very clearly to this 1 Cor. 3. 3. Whereas there is among you envying and strife one is for Paul another for Apollo are ye not carnal And vers 4. Again are ye not carnal So that this doth plainly discover men not to be led by divine and holy principles who are apt to foment differences who are ready to set up one Minister against another to admire the gifts and abilities of one to the contempt of others This was the great sinne of these Corinthians that as they discovered much pride and ambition in the names which they gave persons Capellus Histor A. M. 3168. sometimes delighting in words which signified power and principality as Hegemon c. Or such as denoted victory as Nicolaus c. Or such as declared glory as Polycletus c. Thus such a carnal ambition did still remain in them though made Christians setting up and admiring mens persons looking after gifts which brought applause more than grace and sanctification Now those that are thus carnally affected they do continually throw balls of fire into the Church and make it a Babylon in stead of a Jerusalem Jude speaketh vers 16. Of having mens persons in admiration because of advantage It is some carnal advantage or other that maketh them advance this and that man against others What the issue of such divisionsis appeareth Jam. 3. 14 15 16. viz. To bring in all confusion and every evil work As also he sheweth the nature and cause of this It is earthly sensual and devilish though men may judge it zeal and think they are active for Gods glory yet it 's sensual and cometh from the Devil and it is good to observe how largely the Apostle expatiateth about the sinfulnesse of the tongue That a world of evil is in it and from that exhortation Be not many Masters that is do not take upon you to be Teachers and so to reprove and censure others in a carnal and sinfull way It is this that maketh not only the tongue but the pen also to be full of gall and wormwood it maketh the pen to be an unruly evil that none can tame Take we heed then of minding Religion onely to make parties and different wayes therein for this will at last break into an open enmity against the truely godly Fourthly Then we look after Religion in a carnal way When we make use of the Doctrine thereof onely to shew our parts or learning when we earnestly contend about it as it is our opinion not as it is Gods truth For this reason the Apostle doth so frequently exhort Timothy To take heed of disputes and vain janglings 1 Tim. 1. 6. where the end of the preaching of the Gospel is said to be Charity out of a pure heart and a good conscience with faith unfeigned but from these some did swerve by turning aside unto vaine jangling Here you see that those who have not pure and unfeigned hearts in the things of God they fall into vain disputes and quarrels So 2 Tim. 6. 4. it is called Doting about questions and strifes of words whereof cometh envy railings and evil surmises And he addeth their character Supposing that gain is godlinesse Here you see that in all these disputes and controversies there is no pure heart no good conscience all is to advantage themselves by it yea if this be not discovered in any sordid or worldly manner yet if thy pride the loftiness of thy spirit be hereby advanced and thou doest not mind Religion to exercise thy self to godlinesse but to have men admire thy gifts and to wonder at thy abilities Thy heart is a corrupt heart and thou wilt manifest thy enmity against the wayes of Christ when opposed therein Thy wit thy parts thy applause thou mayest make thy great Diana and oppose all that would destroy this Goddesse Lastly That we may conclude all and leave nothing out Whosoever doth not own the Christian faith from divine principles and holy pure motives this man is but a titular and a false Christian and so cannot but when occasion serveth manifest his opposition to Christs wayes And therefore it is that as amongst the people of Israel there was an irreconcilable division between Israel and Judah and a great opposition between Davids house and Sauls though all pretending to the onely true God So it is in the Church of God though there may be an agreement in the same Doctrine in the same Profession of faith come to the same Ordinances together yet because one hath not a supernatural life of grace within hath no experimental feeling of the power of sanctification upon his soul hence it is that he hath a spirit of antipathy and contrariety to those who are indeed born of God and walk in wayes of mortification So that we may conclude Whosoever is not regenerated regardeth Religion no further than carnal and earthly respects let his pretences be never so high and plausible And therefore there is no unconverted man though he hath never so high an Office never so great repute in the Church of God but he serveth Christ for loaves some insincere and insufficient motive or other worketh upon him he hath his shrines that he liveth by And therefore as it was with that rich man who boasted He had kept all Gods Commandments from the youth when he was tryed in one instance where his heart was greatly affected viz. To part with all and follow Christ it is said He went away exceeding sorrowfull Thus when any such empty nominal Christians are put upon such duties and wayes which are contrary to their lusts they will go away not it may be exceedingly grieved but greatly enraged and disquieted This will be like the jealousie-water to discover the adulteresse To pull out their right eyes and to cut off their right hands will be like the pronouncing of Shibboleth to discover what they are And the ground of this whole truth is from the exceeding great purity and exactnesse that is in the word of God truly preached it cometh to new mould and change the whole man All old things must passe away This will not abide either a corrupt mind or a carnal heart and therefore one being contrary to the other as light to darknesse and fire to water No wonder if then the hypocrite be
sake The Romans boast of many such virtuous persons amongst them and for patient enduring of bitter torments what expressions do the Stoicks delight in They make all Philosophy to be in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine and abstine Now although by their rules they would teach a man to bear afflictions yet this is but a splendid sinne It 's from Christ onely we can be strengthned to such things And Paul Phil. 4. 12. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am instructed as in a secret mystery to know how to abound and how to suffer need Wonder not then if you read of what fortitude and patience even to admiration Heathens have excelled in who yet were not strengthned by Christ for vain-glory and corrupt aims may make men contemn their lives yea and the Devil many times filleth such with boldness and presumption as we see in blasphemous Hereticks who have shewed great confidence in their death For as the Devil when he possessed the bodies of some persons filled them with more strength than naturally they had so that they have been able to break iron chains in pieces thus when he filleth the hearts of men by Gods just judgement with impudency and mad undaunted boldness they will willingly adventure any danger whatsoever The Devil hurrieth such into danger yea death it self as he did the swine into the sea Use of Instruction to all that fear God to humble themselves under every trouble God brings upon them to go out of themselves to acknowledge Gods strength onely Say O Lord if I had no more power than my own there is no cross I could bear I am such a bruised reed that I could not stand under any tribulation Therefore I cast my burden upon thee thou canst make me bear it though of my self I cannot urge God When thou feelest thy infirmities with that gracious promise Isai 40. 30 31. All shall lose their strength rather than the people of God What hath God given thee strength to love him to believe in him and hast thou no strength to suffer afflictions Be strong in the power of the Lord Ephes 6. 10. SERM. LXIV The natural fear of Death is not taken away by Grace What are the Uses of it 2 COR. 1. 8. Insomuch that we despaired even of life THis last clause in the Text is a further Aggravation of the greatness of this trouble which came upon him in Asia and it is from the Event or Consequent It was so great that he could not escape death The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an emphasis in the Preposition and so is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that doth properly signifie When a man is indeed doubting and full of debates within himself not well concluding what to do Joh. 13. 22. Gal. 4. 20. but when this Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added it denoteth such a perplexing that a man cannot any way evade out of it Therefore the Apostle you would think speaketh the contrary to this passage as we shewed he did seemingly to the former For 2 Cor. 4. 8. there the Apostle doth expresly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used only there and in my Text. It may seem then a contradiction for the Apostle here to say He was without all help or means and there to say The godly never are But the answer is easie For when in the Text Paul saith He was without all help or means he meaneth natural and visible There was no outward way to help him Not but that God might deliver him in a way he did not see or apprehend and so indeed God did deliver him as appeareth afterwards Therefore when in that fourth Chapter he saith The godly are never so destitute as to be without help he meaneth so as to have neither divine or humane help Even as in the same place Paul saith of the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not distressed yet 2 Cor. 6. 4. he saith He was in necessities in distresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 12. 10. The word thus explained the summe of his meaning is That this trouble was so great that it brought him into such a straight that in respect of any humane help there was a necessity of his death and this fear of death did much afflict and assault the spirit of Paul Some render the word taederet so that Paul was even weary of his life as if he desired to die his trouble was so great Some with our Translators We despaired of life But Beza doth willingly abstain from that word therefore that which doth most express the significancy of the word is such a perplexity and doubting in his mind about his life that he could not see any wayes to escape he was like Jonah in the Whales belly out of which there was no visible way to be delivered So that the word implieth these two things 1. That Paul was very anxious about his life and was afraid of death 2. That flesh and blood did conclude there was no help for him because outwardly there did not appear any From whence we may observe this Doctrine That Grace though it be never so lively and active yet doth not remove the natural fear of death Grace doth not destroy nature This holy Apostle who is so confident of the love of God and can triumph in all distresses is yet afraid of death is yet very solicitous about the preserving of his life There is a natural fear of death because there is implanted in a man a desire of self-preservation so that to be without it would be a sinne And then there is a sinfull fear of death which ariseth from sinne or tendeth to sinne Now the grace of God doth at least in some measure conquer the latter but it cannot overcome the former Hence Jacob for fear of death we see him in a great straight upon his meeting with his brother Esau greatly praying to God to turn the heart of his brother and also studying to mollifie his spirit with presents he sent to him David likewise was very sollicitous in the preservation of his life when Saul did so bitterly pursue him Yea Hezekiah though he had the testimony of a good conscience and could appeal even to God That he had served him with an upright heart and in truth yet when the Prophet Isaiah declared to him that he must die it is said He wept sore Isa 28. 2 3. and at the ninth verse we have a description of the bitterness of his soul under those fears Yea the Lord Christ himself In whom was found no sinne yet we find him greatly affected with the fear of death And although he had a peculiar reason because he tasted of death for our sake and so did therein bare our sinnes conflicting with the wrath of God due to us yet there was included in this a natural fear of death They that
into thy duties When thou thinkest thy self most free even then may it have the greatest hold upon thee Others sinnes come like a roaring Lion this like a glisteriug Serpent In other things thy sinnes hurt thee here thy graces and duties make thee fall Hezekiah humbled himselfe in his sicknesse but in his mercies his heart was lifted up Come off from all duties and all religious performances with trembling reflections upon thy self SERM. LXX Whether Paul speaketh these words in his own person And wherein the sinfulnesse of Self-confidence appears 2 COR. 1. 9. That we should not trust in our selves THe second Observation from the words was That even the Paul ' s the most holy and eminent men are prone to this sinne of trusting in themselves The great end why God did thus exercise Paul it was to prevent this sinne above any other Paul you heard had no riches no honours no earthly power to confide in Therefore his parts his revelations his graces from these did arise his danger But before we come to explain the Doctrine and amplifie it one Question is to be answered and that is Whether the Apostle speak this in regard of his own person or by a figure assumes the person of other godly men For that is many times the custom of the Apostle to joyn himself in number with such whose infirmities he doth not partake of or is guilty of as 1 Cor. 11. 31. If we would judge our selves we should not be judged of the Lord putting himself in the number of those who came unworthily to the Lords Supper For Chrysostome doth so admire the high degree of grace in Paul that he thinketh Paul doth not say this because of himself but by way of instruction to others There is also a late learned Writer Amyraldus Consid in 7. cap. ad Romanos contra Gul. Rivetum who thinketh it an assertion no way worthy of reproof if we say Paul had even in this life more grace than some glorified Saints may have in Heaven So that he will acknowledge Paul if not the other Apostles by a singular and extraordinary priviledge to have obtained perfection From whence he gathers that to expound that Rom. 7. of Paul as regenerated as if he found the law of sinne captivating of him is to be highly dishonouring of that great Apostle and is signally injurious to the grace of the Gospel And if this be so then we cannot say that Paul spake this for himself but for others For if he had attained to such a state of perfection there was no danger of pride or self-confidence To make this his opinion good he observeth That we do not find Paul charged with any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any defect after he was converted And besides he propounds himself as an example and a patern which could not be if what is said in Rom. 7. were true in his own person I shall not enter upon the Exposition of that Chapter But certainly that which is here attributed to Paul he would with the same fear and trembling reject as he did the divine worship the Barbarians would have given to him For although it cannot be denied but that God did furnish Paul with much grace far above many others yet that he thought not of any perfection in him appeareth 1 Cor. 4. 4. where he saith though he knew nothing concerning himself as to the discharge of his publick Ministry in any wilfull careless way yet he was not justified thereby because it was God that did judge him God knew more evil and corruption in Paul than Paul himself was ever able to discover Besides this Doctrine of Paul's perfection would overthrow his justification by the righteousness of Christ whereas he doth in a most affectionate manner Phil. 3. 8 9. Count all things dung and drosse to be found in Christ not having his own righteousnesse but that which is by faith Hence he saith Not as if I had already attained or were made perfect Yea we read of defects in Paul after his conversion as that which Amyraldus instanceth in of the paroxysm or bitter contention between Paul and Barnabas For although the Scripture as he observeth doth not relate who was in the fault yet it appeareth very probably that both had their passions too inordinately breaking forth at that time Besides that was a plain defect of a sudden perturbation in Paul when being smitten by the Highpriest he replied as it seemeth in a sinfull commotion God shall smite thee thou painted wall which upon information he presently retracts Neither can that be an excuse which some make that he did not know him to be the Highpriest because of the corrupt customes they had about bestowing the Priesthood as they pleased For Paul said to him that did sit to judge him Sittest thou to judge me saith he after the Law Act. 23. 3. Therefore I suppose that the best interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not I wist not is this I attended not I minded it not The injurious dealing Paul met with made him forget his duty so that he did not attend to this that he was a Magistrate and though a wicked and unjust one yet not to be reviled And that Paul had corruption within him ready to break forth upon occasions appeareth 2 Cor. 12. by Gods dispensation to him in that affliction which he calleth a thorn in the flesh and the messenger of Satan buffeting of him I would easily yeeld to that learned man That the thorn in the flesh was not libidinous or lustfull temptations which some have thought not so much for that reason which he giveth that it is likely God would cure one sinne by another sinne a lesse sinne by a greater For carnal sinnes are said to be lesse than spiritual and it is often Gods way to cure the sinnes of his people by letting them fall into sinne driving out poison by poison as because the Context doth more incline another way as might be shewed Yea there is one place which puts it out of all doubt that Paul needed both afflictions from God and voluntary humiliations of himself lest sparks within should quickly become a flame by that known place 1 Cor. 9. 22. I keep under my body and bring it in subjection lest when I have preached to others I my self become a cast-away It 's an allusion to those who runne in a race as the verse precedent sheweth who did strictly observe their diet and order their body being temperate in all things that they might obtain victory Thus Paul in his Christian race was jealous of corruption arising in him and clogging of him and so retard him therein This I have been the larger upon because it maketh the more for the comfort of the godly to know that even such as Paul had so much corruption and evil within them as well as they that did not the Lord use several means to humble them were he not alwayes filing of
for they have not returned to glorifie me It is love to our selves it 's a self-seeking that makes us pray but it would argue love to God and an honouring of him when we returne praises to him It is therefore the duties of Ministers to press you upon the duty of praising of God as well as of praying unto him Many are horribly negligent in both some are more often in prayer then they are in thanksgiving Whereas God is said to inhabit the praises of his people Psalm 22. 3. as well as he is the God that heareth prayers Psalm 65. 2. God dwelleth in the praises of Israel that is in or amongst Israel continually praising of him or else it is to shew that as a man dwelleth in his house constantly residing there so God is daily administring matter of praises to his people implying thereby that there is no time no place no condition wherein we ought not to bless and praise God Those many Psalmes which David made declare how necessary a duty it is and how much the people of God are to exercise themselves therein Hence it is that David professeth he will never intermit this duty as we are to pray without ceasing so to praise God without ceasing Psalm 145. 1 2. I will bless thy name for ever and ever I will bless thee every day See what an ardent affection David hath to this For although the Apostle James saith Is any man afflicted let him pray is any man merry let him sing Psalmes James 5. 13. implying thereby that there are speciall times wherein one duty is to be exercised more than another yet there is no time wherein the Lord doth not give his people occasion to give thanks to him That your hearts may be both rightly instructed in the manner of this duty and awed against all slothfullness therein take notice of these ensuing particulars 1. What is required to this Duty And 2. The Motives thereunto And First To praise God there is required an acknowledgement by faith that God and God alone is the Author of all the mercies both temporall and spirituall that we do enjoy Hence an Atheist can never be thankfull because he owneth no God the giver of mercies And the practicall Atheist who liveth as if there were no God he like the Swine eateth indeed upon the fruite that he findeth upon the ground but never looketh up to the tree from whence it falleth Now this practicall Atheisme doth raign every where and that causeth the universall ingratitude that is in the world men take these mercies as so many debts belonging to them They look upon them as the things of a naturall course not as the dispensations of a free and voluntary Agent even the great God who giveth them and denyeth them at his pleasure David therefore in his Psalmes doth so often magnifie God by many glorious Titles thereby professing that From God cometh every good and perfect gift Hence also the Apostle James Cap. 4. 15. maketh it the duty of every one in their daily resolutions to buy and sell or to go to such a place to say if the Lord will declaring hereby that it is from God that we are inabled to performe any naturall or civill action I also add that it must be an acknowledgment of God alone because in spirituall mercies many corrupt Teachers have divided the kingdome between Gods gracious power and mans mans free-will Therefore the Papists the Socinians the Arminians these do either in whole or in part destroy the very foundation of thanksgiving to God in respect of spirituall mercies especially in that whereby one man differs from another That which the Apostle doth so evidently attribute to God only 1 Cor. 4. 7. that they appropriate to themselves the good use of free-will or the improving of grace offered is made mans work and then certainly we are to glory more in our selves then in God But if we are to give God thankes for every morsell of bread we eate shall we not much rather for every spirituall mercy to the soul It was Tullies observation that though their Ancestors praised God for their prosperity and success yet they never did for their vertuous actions thinking that absurd as if unless they were not done by their own power there was no commendation due to them and too much of this Heathenish and Philosophicall leaven doth still soure the minds of many Learned men in the Church Know then so much as thou settest up a free-will beyond Scripture bounds so farre thou takest off from the duty of praising and blessing of God Besides we say God must be acknowledged in every mercy temporall and spirituall Thou that prayest God would give thee thy daily bread wilt thou not praise God when he doth it yet how sottish and brutish are many persons and Families when they go to meales and rise from meales and no thankes or praises are given to God should not the example of Christ move thee when he had but some loaves of Barly and a little Fish yet he blessed God before he did eate thereof How then cometh it about that there should be such unthankfull wretches that take their food and yet never thank God that giveth it Thou wouldst account that poore man a proud or unworthy person to whom thou shouldst give some food in his necessity and he never so much as open his mouth to give one word of thankfullness to thee Thou dealest more frowardly and wickedly with God And if for temporall mercies then much more for spirituall if thy meate thy drink thy rayment be Gods mercy much more is thy regeneration thy justification which do so far transcend the power of nature 2. To this duty of praising God is not only required These generall acts of faith whereby we own him for the Jehova and the Creator of Heaven and Earth but also those particular Acts whereby we do apply and appropriate him as our God in particular For it is this particular applying Act of faith that maketh the heart full of praise and thanksgivihg Therefore you may observe David in his Psalmes not only calling God a buckler a refuge a strong tower but his buckler his strong tower his God Neither can we be thankfull in spirituall mercies about pardon of sinne support in temptations till with Paul Gal. 2 we say Who loved us and gave himself for us and this is one reason why we urge the People to take heed of diffidence not to give way to distrust and doubtfull perplexities of soul because while these are predominant they cannot walk thankfully and give the glory that is due to him 3. Love to God Because he heareth our prayers will raise up the heart exceedingly to thanksgiving Psal 116. 1. I will love the Lord because he hath heard my supplications That God should hear the prayers of one so unworthy and polluted as thou art that God should do thee good who art so evill this freeness
grace of God and his favour to thee work thankfulness in thy life It is Gods gift do not then use it for sinne and the devil SERM. LXXXIII Of the Necessity and Usefulnesse of publick Ordinances And of the Churches Interest in its Ministers Mercies 2 COR. 1. 11. That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THere remain three particulars in this Text which are at this time to be dispatched The two former because of their affinity shall be joyned together For they contain the persons by whose prayers Paul's gift was bestowed upon him and whose praises are to be returned to God in his behalf Those by whose means this gift was bestowed are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression hath caused very many conjectures amongst the learned I shall not be large about the word for we shall meet with the word often in this second Epistle Musculus observing the diversity of interpretations doth offer his conjecture to the learned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at first written which by mistake was afterwards turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if this were so viz. By many prayers then the coherence would be very evident But it is very dangerous to give way to the expunging of words in the original and to substitute others in the room Though humane Authors may endure such critical hands yet the Scripture being divinely inspired both in respect of the matter and also the very words it behoveth us to be the more fearfull herein Chrysostome readeth the word in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though afterwards he applieth it to many Retaining then the word the question is about the sense Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the face especially the mouth as if the meaning were by many mouths Others observe that the Greek word with the Septuagint is put for panim which primarily signifieth the face and countenance and from thence the respect and manner of a thing So that the sense should be That thanks should be given to God for many respects There were many considerations in this one mercy for which they were to bless God Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the face or presence of many that is in the publick Congregation as 2 Corinth 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Churches And certainly though we will not contend for the reading of the words so yet the meaning of Paul is That in their Church-societies and publick meetings they should both pray unto God and praise God But we shall pitch upon the ordinary use of the word and understand it for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many persons or by many men The second thing is By whom thanks are to be given and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Some do adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That several wayes or for many things praises may be given to God because they think it very redundant to have persons again expressed Some render it great thankes and eminent praises but it is most consonant to interpret it of persons That the same many who did pray for this mercy were also to praise God for it Therefore from both these joyned together we may take notice That Paul doth not simply look at prayers and praises from others singly and distributively but as conjoyned and collectively The prayers of many met together the praises of many assembled together are more acceptable then of one alone From whence observe That not onely personal prayers and praises but publick and solemn ones performed by many are very acceptable together Chrysostome doth from this enlarge himself concerning the great power that a multitude hath if met in an holy manner to prevail with God They do as it were put God to shame that is his expression he knoweth not how to gain-say many when they knock and importune whereupon he takes occasion to speak of the publick Church-prayers that were then made for the Catechumenoi and doth in particular explicate every petition But we shall keep to the Apostle who doth desire their publick prayers and praises thereby commending the profit and efficacy of them To amplifie this consider this Caution First That though God delights in the assembling of many yet they must be such as are qualified according to Gods will It is not simply a multitude that God regardeth We read of the Israelites that in their distresses they would make their approaches to God in great troops yet the Lord abhorred their Sacrifices because they did not wash themselves nor make them clean so as to put away their iniquities and transgressions farre from them If so be the Wiseman saith That one sinner destroyeth much good then how much good do many destroy If one dead flie spoil a box of ointment what will many dead flies do So that the more assembled together in this manner the more is God provoked For Matth. 18. our meeting must be in Christs name not onely by his appointment but also in that manner he hath required Therefore you must take the Doctrine thus Many godly persons met together doe more prevaile than some few or one onely Otherwise one Job one Daniel may obtaine more at Gods hand then many thousands of wicked men for they have crying sinnes which doe out-cry their prayers This being premised let us consider Why publick duties are to be preferred before private And First Because hereby the glory and honour of God is more promoted If the multitude of Subjects be the glory of a King then also is the multitude of true and spiritual worshippers the glory of God Hence David doth professe That he will blesse God in the great Congregation Psal 22. 25. and Psal 26. 12. Psal 40. 9 10. The greater the Congregation is if duly qualified the more honour cometh to God Hence it is that in the Old Testament God commanded set dayes for all the people to meet together and worship God And in the New Testament we have frequent instances of the Churches meeting together to worship God Insomuch that it is a very sinfull reasoning which some have What should they goe to Church for They can stay at home and read of a good book and so get as much good Oh but know ô vain man Though that should be granted which yet is not that thou couldst profit as much yet thou owest honour and glory and worship to God and that in the Congregation Do not the Angels in multitudes praise God together Why is it called a Church but because many are to have communion together So that unlesse God doth dispense with thee that he will have no honour or glory from thee it is thy sinne if not otherwise necessarily detained voluntarily to absent from these publick Ordinances The Apostle Heb. 10. 25. doth reprove the manner of some in those dayes who did not
all things to all men for that is to save one not to save but rather destroy others he did not sinfully comply with mens sinnes but he did prudently accommodate himself to mens weaknesses not defiling himself thereby that to he might 〈◊〉 them out of their weaknesses Lastly The grace of God acknowledged by Paul is The successe he had in his ministerial labours For though Paul was inabled to doe many miracles to cure many diseased bodies yet he could not open the eyes or change the heart of any one man whensoever therefore an effectual door was opened to him in any place this was Gods work not Paul's 1 Cor. 3. For though Paul planted and Apollo watered yet it is God that giveth the increase Alas it is not for a Minister to thinke his parts his gifts his learning his diligent and zealous preaching shall bring men off from their wicked wayes For though the Minister is to do his duty yet his successe is of Gods grace onely And therefore wonder not if Paul triumph over all the learned and potent enemies of the Gospel if Paul's contemptiblenesse overcome the Grecians wisdome and excellency for it 's not Paul but the grace of God with him that doth these wondrous things Use of Admonition to us who are the Ministers of God as we would have our studies our labours our ministerial imployments have successe to goe out of our parts and studies and to importune the grace of God more Thou art apt to thinke such expressions such moving compassionate exhortations such quick and penetrating arguments will make men leave all their sinnes and follow Christ but looke up to Gods grace more and take heed of any thing that may provoke God to withwithdraw his gracious presence from thy studies and ministeriall labours Use 2. Of Instruction Whence it is that the faithfull Ministry of God hath been upheld in all ages when the Governours of the world have frowned on them when endeavours have been to root it out as a bitter plant not to be endured when they themselves have been poor and weak having neither outward greatnesse or earthly policy to maintaine them This is wholly from the grace of God As the Arke was not overwhelmed in the waters though it had no Pilot to guide it because God took care of it SERM. XCVII Of a Good and Godly Conversation in the World 2 COR. 1. 12. We have had our conversation in the world WE are come now to the thing testified it self which is this We have had our conversation in the world So that herein is expressed the ground of his comfort and that in two particulars 1. It was his conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used to signifie the way as the Scripture calleth it or the life and constant customary practice of man Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it not that it can be our conversation unlesse it be universal and every where so But for further aggravation as 1 Pet. 1. 15. But as he that hath called you is holy so be ye holy in all manner of conversation If a man be holy at some times or in some fits but not constantly he doth not resemble God for God is holy in all his wayes In every action and all times God doth manifest his holinesse he is a God and changeth not is alwayes like himself Thus it ought to be with the godly No company no condition no temptations should make them change that holy way of life they are to exercise themselves in Hence also 2 Pet. 3. 11. we have it rendred in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What manner of persons ought we to be in godly conversations signifying that the day of judgement powerfully believed would have a strong influence upon every thought word or action that there cannot be any kind of godlinesse though never so contrary to flesh and blood but we should be thereby provoked to the accomplishment thereof Varinus maketh the synonimous words to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is our perpetual exercise and life as it were Indeed there is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered conversation Phil. 3. 20. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 23. 1. as also Philip. 1. 27. Let your conversation be as becometh the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philip. 3. 20. is observed to signifie rather our freedome and prerogative which we have as Citizens of Jerusalem Our priviledges are in that spiritual corporation which indeed doth also by consequence denote that our lives and conversations ought to be answerable to such glorious advantages The second word expressive is In the world It is not at one place or in some company onely that Paul doth thus sincerely behave himself but in the world every where in all places where he cometh Locum non animum he may change his place and his company but never his godly life Whereas then we see Paul gathering his comfort not from some particular actions done at some time or in some place but from the whole carriage and constant deportment of himself We may observe That it is not so much some good actions done at some times as the universall carriage of our selves in holy things that doth bring solid comfort This Doctrine is of special use For who will not be godly Who may not be thought to belong to the Kingdome of Heaven If you look upon them in some fits while under some dangers while some sudden pangs are upon them but God will judge thee not according to these particulars but the whole course of thy life It is true sometimes thou hast prayed sometimes thy heart hath been smitten under the guilt of thy sinnes but how quickly have these passed over again These are not thy daily exercise The harmony of thy life is not holy and godly There are innumerable instances of men who in some streights and imminent dangers have appeared penitent and reformed but all hath been forced and compelled as it were their constant habitual inclination was otherwise Did not Pharaoh in some extremities cry out He had sinned and desired Moses to pray for him Did not Ahab under Gods judgements humble himself in sackcloth Yea was it not the complaint of the Prophets concerning the people of the Israel That in their tribulations they did call upon God But then afterwards would return to their proper course again Psalm 78. 34 35 36 37. When he slew them then they sought him they returned and enquired early after God These words declare much activity and solicitude in them for a while at least to become reconciled with God But then what followeth They did flatter with their mouth for their heart was not right with him neither were they stedfast in his Covenant And before at vers 8. they are said To be a generation that set not their heart aright and whose spirit was not stedfast
unto Heaven By this we see the more abundantly Christ had discovered his willingnesse for their salvation and they refused him the greater woe did belong to them yea it would be worse with them at the Day of Judgement than the Sodomites the vilest of men whom God destroyed with such a sudden and terrible destruction Thirdly The more successe that the Ministry hath had where thou livest the greater change and conversion it hath made and yet thou continue the same prophane person thou wast the greater is thy guilt When it shall be a converting Word to others but not to thee an enlightning Word to others but not to thee Oh do thou tremble under thy condition lest God hath given thee up to a spiritual judgment that no preaching no Ministry no if Angels should come from Heaven or men raised from the dead yet they should do no good upon thee If there be but one man or woman in a Parish that can blesse God for the good their soules have got by the hearing of the Word this person will arise at the Day of Judgement against thee then God will say Why was it not a converting Word to thee as well as him Why did thy neighbours heare and tremble reforme and tremble but thou didst not Now the successe of a faithfull Ministery may be seen in these particulars 1. To enlighten thee to instruct and teach thee in the wayes of God For this end they are called Lights and Teachers Observe then if there be not many that have got knowledge in the truths of God when thou art ignorant how many by thee do know the principles of Religion the Ministry hath been instrumental to awaken them so that those who were ignorant do now understand this will condemn thee who livest in thy sottish ignorance 2. The successe of the Ministry is seen In the conversion and reforming of men from their evil wayes To turn swine into sheep weeds into flowers as we read of three thousand converted by one Sermon that Peter made If then God hath blessed our labours in this kind though it should be but to one man in the Congregation this will be a testimony against you Was not he once prophane as thou art Did not he follow all excesse of riot as thou doest Did not he deride and scorn at the power of godliness as thou doest but now he is wholly altered now he dare not do the things he once did Now he crieth out Oh such a Sermon struck to my very heart such a passage was like a thunderbolt Why then is it that thou doest not follow such a man and do as he doth He would not be the same worldling the same prophane person he was once for a world Oh remember this mans conversion this mans change will be a testimony against thee 3. The successe of the Ministry is not only to give spiritual life at first but to quicken up to edifie and to cause to grow up more and more in godlinesse that you may not be a people alwayes in low principles that you may not be babes alwayes but be more spiritual and greater proficients in godliness than formerly Thus our Saviour prayed Joh. 17. for the Disciples already converted that they might be more sanctified And here again is condemning matter to those who stand at a stay yea it may be go back and fall off from their first love Oh lay this to heart Seest thou not how such and such that did but lately look towards Heaven have overgone thee they have more knowledge more grace more life and vigour than thou hast Certainly this maketh thy case the sadder they are planted by the same waters thou art hear the same Sermons receive the same Ordinances and yet are farre more fruitfull than thou art 4. Another particular wherein the successefull efficacy of the Ministry doth appear is To antidote against errours to preserve from giddinesse and wantonnesse in matters of Religion This great effect of the Ministry the Apostle taketh notice of Ephes 4. 14. where it is said God gave gifts to men Apostles and Pastors to his Church that henceforth we be no more children tossed up and down with every wind of dóctrine This implieth that before the Ministry came they were tossed up and down but now it must be no more so This also will speak terrible guilt to some who are fallen off from the wholsom truths of God who have left their own stedfastness being carried away with the errour of the wicked For those who have been preserved and confirmed by the Ministry will be a testimony against such Apostates Lastly The word of God preached though it may not throughly reforme yet it doth sometimes restrain men from sinne Sometimes it maketh them with Felix tremble at other times with Agrippa almost to become a Christian Oh let such remember those times You have felt the word of God like fire in your bowels you have found it to be like a two-edged sword within Know that all those relentings and troubled agonies of soul will be a condemnation one day The Word preached hath more abundantly worked upon you than others though it hath not yet obtained a full and perfect change upon thee Thus you see wheresoever the word of God hath appeared more abundantly in any one particular in that respect the greater is the aggravation of those mens sins who have not thereby been reformed Let us proceed to the Uses And 1. This may aggravate the sinne of all those who are now departed from the Ministry and the Ordinances who are so arrogantly puffed up with a supposed perfection that they think they need not either hear or pray as if all fulness did dwell in them Now to these men we propound this Question How came you at first to that light to that knowledge you have How came you at first out of your prophanenesse Whence was it that your consciences were awakened once Was not all this at first by the Ministry If there be any good in you did you not receive it from these streams of God Why then is it that you depart from us Why is it that you despise what once you imbraced Certainly our Ministry hath had more of Gods power and presence to you-wards then to many ignorant prophane persons but this maketh your sin greater Use 2. To instruct us how inexcusable all they are who live now under Gospel-light and yet are not reclaimed from their evil wayes For though one particular Ministry may have more of life and power than another yet wheresoever Christ is faithfully preached there is the strongest argument that can be used to bring you to God All that do now refuse us preaching refuse Christ speaking from Heaven as the Apostle argueth Heb. 12. 25. This is more than to refuse Moses or the Prophets yea then Angels as Heb. 2. 3. And therefore the Apostle propoundeth this Question How shall we escape if we neglect so great
the admirable gifts and efficacious parts of a Ministry but the powerfull grace of God alone is that which doth open the doors of mens hearts Not any tractableness in people therefore the Socinian and Arminian Doctrine is with indignation to be excluded who speak of a probitas naturalis and ingenium docile a natural teachableness in some persons which doth prepare them for the Gospel and that is the reason why some are converted by the word and not others yea they are not afraid to offer violence to that Text which doth so evidently witness against them Act. 13. 48. As many as were ordained to eternal life believed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would wrest to signifie some inward Disposition and Qualification men that had fitted themselves But certainly If God so often tell the Israelites that he gave them not that rich Land of Canaan because of their Righteousness or for that they were better than others can we think Heaven and Salvation which was typified by that Canaan shall be obtained by our own worth Nay experience telleth us that sometimes the most prophane have received the Gospel when others more civilized and moralized have been great enemies to it If any have Humility and Meckness which is necessary for the success of the Gospel in his heart that is the gift of God it floweth not from nature Neither Secondly is it any thing in the excellent gifts of any men though they could preach with the tongue of Angels Though the Apostles were designed by Christ to be leaven to leaven the whole World to be salt to season all people yet too many here as the favour of death and some were the more enraged and made more obstinate in fin by how much the more affectionate he was to do them good Yet the Ministry though of it self it cannot roll away this stone or open this door of mens hearts is not therefore useless God hath appointed to convert by it We must not out of Pride refuse to wash in this Jordan as Naaman at first did thinking other waters as good I mean to think that stayiug at home and reading of good Books is as profitable because this is to neglect the instituted means by God and it is just that it thou do not seek God where he is to be found that thou shalt never finde him there where thou seekest him Though this be so yet it is God that openeth the door of mens hearts Paul said An effectual door was opened in a passive fear he doth not say I have opened it Hence Christ speaketh from heaven to the Church of Philadelphia Rev. 3. 7 8. I have set before thee an open door and no man can shut it When Christ will open the hearts of people as he did Lydia's all the rage and violence of the Devil cannot hinder it How many men are wrought upon that of all in the world you would not have exspected it who would have thought such bears should be turned into sheep Thus God sometimes continueth a Ministry to a people which doth a world of good when there are many persecutors many enemies men that have used all their fraud and power to remove it and could not any more stirr it then they could mountains While God hath converting or saving work to do by a Minister though it be but for one soul though all the rest should maliciously conspire against him yet they do imagine things in vain Observe that I place already mentioned 1 Cor. 16. 9. An effectual door was opened and their were many Adversaries There was a large door opened for all that It is true we have that Expression even in the same Chapter Rev. 3. 20. Behold I stand at the door and knock and if any man open unto me c. But that place onely implyeth our duty what we are bound to do not our ability He that knocketh must also open the door although the will is not forced in this but God hath insuperable power over it whereby he can make it of unwilling willing 3. It may fall out sometimes that God calleth a man to preach to a people concerning whom their is none or little hope of doing any good Now such who are thus called must continue in their slation obeying the will of God though they see they labour in vain This was Isayes case Ch. 6. when he is commanded by his preaching to make the eyes of the people blinde their hearts heavy It was also Ezekiels case Cha. 3. 7. But the house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard hearted so Cha. 2. 7. Thou shalt speak my words to them whether they will hear or whether they will forbear Thus a Minister lawfully called to a people must not presently think of departing from them because of the little hope that he hath to do good but must patiently and constantly wait upon the Lord in his way The case of a Ministers removeal from a people is of great difficulty and tenderness The causes of his departure may be either Internal which God onely knoweth as Whether it be a pure Zeal to Gods glory or some carnal and sinister respect or External and those externally may be either by some powerfull and cogent Providence of God as some think in the Plague or personal Persecution of the Minister or by the command of Superiours or for want of Maintenance or where he cannot have his health or hy a voluntary dismission of the people or Lastly when there is a manifest Opposition generally against the Ministry so that the madness and malice of the people force him away Thus our Saviour commandeth Matth. 10. 14. Whosoever shall not reteive you when ye depart out of that city shake off the dust of the feet Thereby to signifie say some so God would at last cast off such a people with as much abhorrency as we do the dust of our feet or else thereby to declare that all the labour and pains they had been at should one day give in Testimony against them Thus we read Act. 13. 21. Paul and Barnabas shook off the dust off their feet against the persecuting and unbelieving Jews And Verse 46. Paul speaketh boldly to them Seeing ye put the word of God from you and judg your selves unworthy of Eternall life lo we turn to the Gentiles Thus You see there may be weighty Causes of a Ministers Removeal For they are two rigid who think the Union between Pastor and people is indissoluble like that of marriage Yet among all the Causes nothing is so clear as when a when a people by their wickedness and Opposition do persecute and drive him away or when they are too refractory to the Orders of Christ that he cannot with a good conscience exercise all Ministerial duties amongst them But though this be so The frowardness and unprofitableness of a people must not
the wayes of God For though we are not called with him to passe from countrey to countrey from Church to Church to advance the kingdom of Christ yet within our sphere we are to imitate him and as we see here in the Text where there was the lesse need of his presence to continue the lesse while as in Macedonia and where there was the greater necessity of his pains and labour to continue the longer while Thus ought we to discern of mens conditions to consider who needeth more instruction and more reproof than others and so accordingly to apply our selves Oh how happy is it when prudence and zeal meet both together in the Officers of the Church This is to be Luther and Melancthon joyned in one person We come to the last particular observable in these words and that is the consequent event rather than the final cause of this his journey unto them which is to be brought on his way toward Judea You have this also mentioned in his former Epistle 1 Cor. 16. 6. as being an expression of love which he did much regard and vers 11. he speaketh of Timotheus that he should conduct him The original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be lead on forward with respect in his way and we have it often instanced in Rom. 15. 24. I trust to see you in my journey and to be brought on my way by you We read also of this loving respect shewed to Paul and Barnabas by the Church Act. 15. 3. and especially Act. 21. 5. The Disciples brought Paul and all his companions on their way with wives and children This shewed their affectionate love towards them Yea that is an observable expression of John Epist 3. 6. Whom if thou bring on their journey after a godly sort thou shalt do well In the original it is Worthy of God thereby implying that it was more than a meer civil expression or courteous act of humanity They did look at God in those eminent servants whom they did thus respect Now in this expression there are two things implied 1. Their cordial affections to them as friends This going along with them did demonstrate how much they loved their company that they were unwilling ever to be taken from them 2. It was a matter of honour and respect to their Officers it shewed they esteemed of them more than of the great and noblemen of the world yea they looked upon it as their own honour that they had such an Apostle From whence observe That where the Ministry hath wrought spiritually upon a people it worketh great love and honour to those that were the instruments thereof Not that the Ministers of God are to look so much at external reverence and civil respect but chiefly to the heart-affection of a people and their souls inward esteem of them Paul speaketh of this respect he had from the Galatians upon the first work of his Ministry upon them though they did abate afterwards of this love Gal. 4. 14. You received me as an Angel of God yea as Jesus Christ I bear them record that if it had been possible they would have plucked out their own eyes and have given them to Paul What hyperbolical expressions of love are here spoken of But all this is where the Ministry hath had its spiritual efficacy otherwise you cannot discern a man better never to have reaped any good by the preaching of the Gospel than that he never knew yet what a converting a quickning Sermon meant for if he had he would never be so malicious so opposite to the Ministers of the Gospel as he is he never getteth good by them and therefore it is no wonder that he hath no higher thoughts of them But if through their Ministry he hath been converted he hath been edified in godlines then how dear and precious are their thoughts of such Use of Admonition Try thy affections to the Ministry by the profit thou reapest by it Is it any wonder to hear an ignorant person a prophane persons revile or oppose the preachers of the Gospel How can it be otherwise They never found any soul-saving benefit by their pains Hence the Apostle to convince such Christians as were staggering and beginning to fall off from the truth and their affections to him calleth to mind what good they once were made partakers of by his labours If ever they were converted if ever they received the Spirit of God it was through his ministry Therefore thrive and profit by their labours and then despise them if thou canst SERM. CX Of the sinfulnesse of Levity and unconstancy in the Children of God 2 COR. 1. 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with me there should be yea yea nay nay IN this Verse the Apostle maketh his apologetical Defence against such calumnies that were cast upon him either for the changing of his purpose to come to them or deferring it longer than they expected And for the more efficacious convincing of them he propounds his Discourse interrogatively Did I use lightnesse Do I purpose according to the flesh So that in the words we have 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crime Cause or Charge supposed 2. Their Accusation upon it The Charge supposed is That he was thus minded to come to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was done out of deliberhtion and serious advice Though some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as denoting onely an act of his will Now this purpose Paul did not fulfill he changed his mind and did not come according to expectation Whereupon his adversaries charged two crimes upon him which usually make men sinfully alter their minds 1. Levity and Inconstancy Rashnesse and Temerity as if he did not regard what he said The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart because of its lightnesse and agility 2. Carnal and corrupt designs they make men also often alter their resolutions and that he doth remove in the ensuing words I shall take notice of the first at this time we may consider how diligent the Apostle is to free himself from all Levity and Inconstancy because his enemies would extend this to his Doctrine also as appeareth in the following Discourse He that is not to be trusted say they in his ordinary promises he that is uncertain and inconstant there will also be in his preaching and Doctrine but the Apostle doth with all vehemency yea with a solemne oath purge himself from this calumny From whence observe That lightnesse and inconstancy is a great sinne and reproach in any person but especially in the Ministers of the Gospel As it relateth to them I shall God assisting treat of it at the clause of the verse For the present I shall handle it in the general as a necessary truth to be made use of by all believers And
whereas this inconstancy may be discovered either in our civil and moral conversation or in our religious and holy concernments I shall begin with the first Let us consider the sinfulnesse of inconstancy in civil respects which may be manifested in these particulars First When we are not consistent with our selves in our assertions and affirmations This is a great dishonour to God and our selves when we will say and unsay things affirme one thing at one time and the contrary at another And in this case Inconstancy is the same with lying Thus it argueth a light vain heart to talke one thing one time and another thing another time Hence the Rule is Oportet mendacem esse memorem A liar must have a good memory and as others say A liar must have a good pair of legs that he may runne away for he will quickly be discerned if he stay long in one place Now we may not wonder if Paul would not be thought guilty of a lie For the way of lying is inconsistent with the state of grace as Colos 3. 9. Lie not one to another seeing ye put off the old man with his deeds and have put on the new man Observe the Apostles argument you that are made new creatures you that have the Image of God repaired in you how can you lie to one another Hence you have David praying for the grace of God herein Psal 119. 29. Remove from me the way of lying And vers 163. I hate and abhorre lying but thy Law do I love Mark the opposition no man can love God and his Word but he must abhorre lying But how little do people generally take heed to themselves herein They think not their gracelesse and unregenerated hearts may be discovered by such inconstant lying words as well at by grosse enormities Oh therefore look upon it as a very hainous sinne not to be a person of gravity consistency and harmony in thy words Can there be a greater reproach then to say of a man he will say and unsay there is no heed to be given to his words We are not to believe all things they say if this were onely thy dishonour it were not so much matter but it cometh from a corrupt heart within Now the people of God above all persons are to look to their words in this respect because with Paul they have their enemies to observe them And we see how prophane persons are apt to charge them with this that though they will not swear yet they will lie This indeed they do because of their enmity and malice to such as feare God but be thou sure to give no occasion herein for them to blaspheme We see this holy Apostle in a solemne sacred manner sometimes calling God to witnesse That he speaketh the truth and lieth not 2 Cor. 11. 31 Gal. 1. 20. Secondly This inconstancy and mutability in civil respects is discovered in our promises Yea when it becometh a crimson sinne then it is manifested in our promissory oaths lightly and perfidiously breaking of them Now as to abstain from all lying and to speak the truth to every man is made a property of a godly man So also it is a character of a godly man to keep his promise to be faithfull to that though it should be to his own damage Psal 15. 4. He that sweareth to his own hurt and changeth not Though his Word and promises prove afterwards prejudicial to him yet he preferreth truth above all earthly respects whatsoever It is true Divines have a Rule In malis promissis rescinde fidem A sinfull promise is not to be kept for that would be to adde iniquity unto iniquity and to double thy sinne But in things that may be inconvenient to thee thou art not to use lightnesse and easily break thy word Thus then it is a character of a godly man to look to his promises to be very carefull to observe them It 's unjustice to break them because by a promise thou becomest a debtor to another And do you see Paul so carefull lest he should be thought to be yea and nay And art thou carelesse about thy word Oh you must know that true Religion and godliness doth not consist in the duties of the first Table but of the second likewise Do not think that this is godlinesse enough to pray to perform holy duties to be often in religious Ordinances No but thou art to abound in all truth and faithfulnesse towards man to avoid all lying all falshood in promises and so to have truth both towards God and man But how apt are our hearts to deceive us in this kind Some think their righteousness towards man because their words are as good as oaths that therefore they shall go to Heaven though they be not forward in religious duties they have no family-worship of God they do not walk singularly to the course of the world and others again they are ready to think that their religious duties their forwardnesse and zeal therein though they regard not words and promises though they neglect the duties of righteousnesse yet their condition will be good enough Oh but remember this passage of Paul for ever Be not hasty to promise labour not to forget what thou hast promised which will be if thou hast a conscientious regard unto thy self herein For when thou doest not think it matter of conscience when thou thinkest godliness is not much concerned herein no wonder then if thou art so often found faulty herein The Scripture is very frequent in pressing these duties of truth and righteousness between man and man Thirdly This mutability in civil affairs is seen in our affections our love and respect to men It is a mans duty to be a faithfull friend to such whom he hath cause to respect and therefore of a friend suddenly to become an enemy for one while to love and another while to hate this is to be yea and nay Men may be unfaithfull two wayes 1. When all the love and respect they professe is in hypocrisie Their tongues and their hearts doe no wayes agree Joab's Ave and Judas his Salve when they intended destruction is famous even to a Proverb David often complaineth of such deceitfull men but then there are unfaithfull men who once did love and were real for the time in their respects but then 2. Upon carnal sinfull grounds alter their affections again Such perfidious and inconstant dealings are abominable to God and man It is one great part of David's complaint that maketh him so solemnly cry unto God for help even becavse the faithfull fail from among the children of men Psal 12. 1. It is true a man of no godliness may be a faithfull friend there are great instances of such friends amongst Heathens and the wisest Writers amongst them have serious Discourses about Friendship But godliness only doth rightly order and regulate this faithfull friendship That is a Rule to be abhorred by all
Christ herein the world knoweth Insomuch that St Francis or St Dominick or the Virgin Mary or some other Saint these were preached more than Christ Insomuch that we may say Till God raised up our Reformers there was no preaching of Christ Images Saints Pilgrimages and workes of Supererogations these were made the whole of Christianity It is true they would sometimes mention Christ but then they make him but a semi-Saviour they make others to joyne in this worke And although they runne to many plausible distinctions yea would perswade us that they more honour Christ then we doe yet all the water of their Tyber cannot cleanse them herein It was then blessed mercy when the Sunne-shine of the Gospel began to arise so that Christ was exalted in his Glory and his Offices that now there was no more robbery making others equal to him Yea the bold blaspheming picture was not ashamed of this Inscription That the way to Heaven by St Francis was easier than by Christ The Papists then do not preach Christ And as for the Socinian he surpasseth the Papist and deferveth not to be reckoned amongst Christians For although they hold him to be a constituted God and some of them say That religious adoration is due to him yet they say This is meerly from Gods appointment Hence as they dis-robe him of his Deity so they deny him to be a Saviour and Redeemer by way of satisfaction and atonement to the justice of God and therefore make him but as an eminent Prophet and Martyr but having no essential God-head nor procuring by his death any atonement for our sinnes to the vindicative justice of God What cause then have we to rejoyce under the full and exact preaching of Christ where Christ in his Natures in his Offices is so magnified that he alone is to be our Mediatour In his obedience alone in his death alone we put all our confidence For if Christ be not known as the way truth and life If the Natures and Offices of Christ be not understood all the way of consolation of justification of remission of sinne is wholly mistaken Because Christ is not known in his Mediatory Office therefore men either runne into despair and tormenting fears on one side or else into instituted wayes of superstition and supererrogation to the workes of the Law and to merits which hath been the poisonous Doctrine in Gods Church for many yeares together this was the wormwood that was in all their water The Popish Casuists did give consciences troubled for sinne nothing but gall to drink and in stead of healing did provoke and irritate the wound farre more Fifthly Christ is preached when he is set up as the King and Lord of his Church to whose Lawes and commands we are wholly to submit else we shall hereafter finde him to be the great Judge of the world who will judge it in righteousnesse People are deceived when they think Christ must be preached onely as a meer absolute Saviour that though they live in prophanenesse and dissolutenesse yet they are to trust in him as a Saviour Whosoever preacheth Christ thus he preacheth another Christ than what is revealed in the Word Therefore the Doctrines of Antinomians and Libertines who turne the grace of God into wantonnesse are to be abhorred with all abomination though there may be a sinfull setting up of righteousness and our good workes against Christ and his grace so there may be also a licentious conjoyning Christ and wickednesse We must therefore distinguish of what persons we have to do with For as Luther observed well to this effect Comment in Gen. The Antinomians who cry down holinesse and mortification they maintain themselves by my words and doctrin which I have preached but they must remember that when we came out of Popery we found the whole world in pharisaical admiration of superstitious workes as if by them they should be justified and saved which made us so advance Christ But under this pretence to cry down the preaching of the Law to give way to all licentiousnesse as if a Publican living in his sinnes might be saved by Christ though not a Pharisee This is to separate one Scripture from another But you will say If we are onely to preach Christ then we must not preach the Law we must not preach about regeneration and the differencing characters between a temporary believer and a true one we must not then preach repentance holy duties nor the day of Judgement To this it is answered That the right preaching of all these is to preach Christ Therefore the Law is preached hell and damnation are preached that so Christ may be the more welcome that so the grace of the Gospel may be the more conspicuous Even as it is with the Physician it 's health that he aimeth at even while he maketh sick while he putteth to paine and seemeth to take the ready way to destroy and kill The Husbandman while he ploweth and harroweth the ground it is the crop he looketh at in all this So it is with the Ministers of God while they convince threaten terrifie while they informe direct all is to bring you nearer to Christ These are the Ladders to stand upon while Christ is built in you SERM. CXX Our Lord Christ is the Son of GOD. 2 COR. 1. 19. For the Sonne of God Jesus Christ c. VVE heard what was the Subject matter of Pauls Preaching even the Lord Christ who is described from his Natures and Office The first is His Divine Nature in the former words The Son of God What is necessary for the Explication of this shall be brought in the Amplification of the Doctrine which is That The Lord Christ is the Son of God This is the greatest and most glorious Attribute that can be given to him It is for this that all adoration and divine worship is due to him It is for this that we are commanded to put our trust and confidence in him Had he not been truly God he could not have been our Mediator nor purchased our Salvation for us No meer pure creature Man or Angel could accomplish this work but he that is our Saviour must be Immanuel God with us I shall not inlarge my self concerning the dignity of this Subject but briefly dispatch all I shall say at this time And First When we say He is the Son of God the meaning is so that he is truely and properly of the same Nature with God It is not to be understood diminitively as if he were not the most High God and Jehovah but distinctively in respect of the Father he is the Son of the Father so that he hath the true nature with God though not the same personal propriety with the Father As then he is called the Son of man because he hath the same nature of a man so also the Son of God because he hath the true nature of God and therefore Rom. 9. called God
blessed for evermore And indeed he that hath the Titles of Jehovah the Properties of Jevovah that doth those works only which Jehovah can do he must needs be so the Son of God that also he is God himself And had not Christ been truly God it be hoved him to have denyed it when it was attributed to him But Phil. 2. He thought it no robbery to be equal with God Such was Christs Humility such was his love to his Fathers glory such was his care to instruct his Disciples in that which was necessary to Salvation that above all things he would have forewarned them not to have taken him for the true High God if he had not been so How solicitous was John Baptist that he might not be thought the Christ How passionately affected were Paul and Barnabas when the Heathens called them Gods and would have attributed divine worship to him Would not Christ have much more disclaimed these things had it not been his due belonging to him That he should be acknowledged the true God equal with the Father For though indeed at sometimes he saith The Father is greater than I and he maketh himself as sent from God to do his will yet then he speaks that in respect of his Office as Mediator and so he is the Servant of God appointed to do his will in reference to the Salvation of Mankinde 2. Hence he is not the son of God in those Respects which others are called so in the Scripture as First Some are called The sons of God in respect of creation because they had their being immediately from God Thus Adam is called the Son of God 2. Some are called the sons of God because of Regeneration and Adoption as all the godly are neither is thus Christ called the son of God Lastly some are called the sons of God because of their excellent Dignity and Priviledg in which sense the Angels are called the sons of God But Christ is called in such a sense the Son of God that it cannot be attributed to any but him and therefore sometimes is called the Onely son of God some imes the Onely begotten son of God And therefore none else may be called the Son of God in that respect he is 3. He is therefore called the son of God because begotten from Eternity of the Father He is not called a Son in a metaphorical but proper sense and that by Generation Thou art my Son this day have I begotten thee Psal 27. which though applied in the New Testament Act. 13. 33. to Christs Resurrection when God raised him from the Grave yet that is to be understood in respect of Manifestation and Declaration only then he was powerfully manifested to be indeed the only begotten Son of God That this begetting of him was from Eternity appeareth Mich. 5. 2. Whose goings forth have been from of old from everlasting He is not then called the Son of God in the several senses the Socinians Assigne as because inaugrated to be a Prophet of his Church nor because of that miraculous Conception and Nativity nor because upon his Resurrection he was invested with Lordly Dignity and Dominion but because he was from all Eternity begotten of the Father As for that Passage in Luke 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost addeth Therefore also that holy thing which shall be born of thee shall be called the Son of God which hath prevailed with some though Orthodox so far as to make that miraculous birth a ground of his Sonship to God The best answer is That it is an Argument from the signe not from the cause because he had such a miraculous conception this did declare that he was the Son of God This must needs be so because he was called the Son of Man from that birth now he could not be called the son of man and the Son of God from the same fundamental respect It is necessary then to inform your selves in this fundamental Article that Christ is the Son of God and in what sense he is so For the Socinians acknowledg him a God but an appointed one a made and constituted one Therefore Smalâ—ius the Socinian inscribeth his Book de Divinitate Jesu Christi not Deitate he confesseth the Divinity of Christ but not the Deity Now they were called Divi amongst the Heathens who were made Gods after their death 4. When he is called the Son of God and that properly this doth necessarily imply that he was begotten of the Father And in this Consideration the humane thoughts of men would be much scandalized if they did not submit to Scripture How many Hereticks blasphemously have derided at this because we say God had a Son and that he is begotten of the Father But we must know there is a threefold Generation First Physical of man begetting a man and this is accomplished with manifold Imperfections 2. Metaphorical in which sense Philosophers do often speak of the Conceptus mentis that the minde doth degignere verbum which instance some learned Divines delight to use in the Illustration of this Mysterious point 3. There is an hyperphysical or supernatural Generation above the way and course of nature and in this sense the father is said to beget the son so that we are to remove all those Imperfections which adhere to humane Generation especially that of Separation and Multiplication For amongst men when the Father begets the Son there is a multiplication of a new Essence and then a Division or Separation of the Sons Essence from the Father so that although the Son hath the same specifical Essence with the Father yet not the same numerical Essence whereas in this supernatural Mystery there is no division or distinction of the Essence but of the Person 5. Because these Mysteries seem very difficult to flesh and blood therefore under all temptations we must adhere immoveably to the Word of God believing the testimony thereof and not attend to what humane Arguments suggest Thou must no more regard the Socinian Cavils than Hezekiah was to do the railing Language of Rabshaketh and we are the more solemnly ingaged hereunto by our Baptisme for that is a Dedication of us to the Name of the Father Son and Holy Ghost Though there is a Distinction in Order first the Father then the Son yet none in Dignity and therefore it s the name not the names That place also of John howsoever Socinians would wrest it stands like Mount Zion yea firmer than that 1 John 5. 7. There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one When a man taketh off his heart from the Scripture and beginneth to think How can the Infinite Majesty of God have a Son how can he have the same Essence and yet be a distinct Person whether did he beget this Son naturally or freely whether from Eternity or in time and if he
such a broken-hearted sinner that feeleth himself dropping into Hell falling into those eternal flames and therefore cryeth out O Lord Christ save me else I perish We may read Mat. 11. 28. who they are that have the Scepter of Grace held out towards them and are invited to come into his presence even such as labour and are heavy laden that have no rest in their soules as yet because of sin neither their bids nor their houses neither their gardens nor their wealth can give them any rest Hence in the third place They are such as are saved already from the evil and wicked wayes of the world There is a twofold salvation the one from Hell and damnation and many look only upon this as salvation But then there is a salvation from the evil customes and wicked wayes of the world and he that hath not this salvation will never have the latter Therefore Act. 2. 37. when Peters hearers were pricked in their heart that is a preparatory way to conversion they asked Men and brethren what shall we do They would gladly be saved from the guilt of these sinnes Then observe what counsel the Apostle giveth yea he did it with much exhorting and testifying v. 40. save your selves or be ye saved from this untoward generation that is Be not in the number of those that do resist Christ that will not believe his Doctrine and miracles but escape from them they are in a dangerous estate Therefore if thou wouldest be saved hereafter see Art thou saved already art thou delivered from the number of those wicked and ungodly men who will not obey Christ How greatly would a man roaring in Hell be affected with such mercy as to be delivered from those torments But it is no less to be saved from those ungodly wayes thou didst once live in to be saved from the wicked companions and the inticements of lusts that once thou wast intangled in Fourthly They who are to be saved are Christs people and none else Such as take him for a Lord as well as a saviour Every wicked wretch loveth to hear that Christ is a saviour but then if thou enquirest to whom this will marr all thy hopes He will save his people from their sinnes Mat. 1. 21. his people that is such as do accept of him and receive him as their Lord and Master who do cordially submit to his Lawes and Ordinances So that these two words Christs people do shut out a very great part of of the world from this Salvation they have neither part or lot herein Is the praphane man one of Christs people no he is one of his enemies one of his adversaries he saith We will not have Christ raign over us Fiftly They that are saved are very few comparatively to those that are damned Christ though he be a sufficient saviour to save the whole world yet he is an actual efficacious saviour but to few only therefore they are called a little flock Hence when one put that Question to our Saviour Whether there would but few be saved Luke 13. 23. Though our Saviour did not directly answer him as proceeding from curiosity yet he did implicitely resolve it when he bid that man strive to enter in at the straight gate for many will seek to enter in and shall not be able There will be a time when a saviour will be in request though for the present we seek after other saviours But alas Will thy riches save thee will thy wealth save thee at that day If Christ then be a Saviour and salvation is the great end of thy soul to prepare for that ought to be thy greatest care and delight Better never have been born then not to be saved hereafter Oh remember now is the acceptable time of thy salvation now Christ proffereth to be a Saviour In his first coming his profession is that he came not to judg but to save the world John 12. 47. But at his last coming he will then appear not to save but to juge the world Oh then that men should be so besotted and bewitched as to neglect this salvation offered Oh what terror will it be to hear millions of persons adjudged for their sinnes to eternal destruction then in horror to cry out Oh Christ save us Lord save us but it will be too late The Second Doctrine I shall but only name which is That the Lord Jesus is Christ that is the Messias the anointed one he is a Christ that he may be a Jesus Now Christ is no more then Anointed and because in the Old Testament Kings and Priests and sometimes Prophets were anointed to that Office and thereby were made sacred and inviolable Touch not my anointed and do my Prophets no harm hence in allusion Christ is said to be anointed not indeed with material oyl but with the holy Ghost which is called the oyl of gladness Psal 45. 7. And from hence we have our names Christians as much as anointed ones A glorions title implying our participation of Gods Spirit and his Graces Hence the Apostle 1 John 2. 20. But ye have an unction from the Holy One. and at the 21th verse in this Chapter God is said to have anointed us I shall therefore put off this excellent point of our anointing by Christ till we arrive at that Text. SERM. CXXII Of Assistants required in the Ministry false Charges laid against it and the happy Agreement of it 2 COR. 1. 19. Who was preached among you by us even by me and Sylvanus and Timotheus THe next Particular considerable is The Ministerial and instrumental Cause of the preaching of Christ and there we have three named The First and principall is Paul himself The other two Colleagues and Associates are Sylvanus and Timotheus Calvin propounds the Question Why Apollo was not named as well as these and he giveth this Answer That probably these only were charged with the same Calumnies that Paul was because they were his Attendants and Companions in his spiritual peregrinations and therefore he would defend their names as well as his own Concerning Timotheus which is Timothy we have spoken already from the first verse Only concerning this Sylvanus there is some doubt but the most learned do make him to be the same with Sylas mentioned often in the Acts of the Apostles as a companion of Paul hence some would expound that Periphrastical expression 2 Cor. 8. 18. The brother whose praise is in the Gospel of Sylas as not being applicable to Luke Sylas and Sylvanus are generally thought to be the same name though some would make them two names of one person yea some would make them two distinct persons which hath no probability The word cometh from an Hebrew root which is to send and so is the same with Apostolus an Apostle one that is sent We may read often of this man as being eminent in the Gospel-Ministry Paul inscribeth both his Epistles to the Thessalonians
when an adult person so did God with his Church But then if we come to the Doctrinals we shall finde that the same truths necessary to salvation were in the Old Testament as the New Abraham David and all the Godly were justified by faith in Christ as well as the Believers in the Gospel This indeed is that which the Socinians pertinaciously deny they think that the Godly in the Old Testament did not believe in Christ that this is a peculiar new duty required under the Gospel and never before viz. to believe in Christ But the Apostle in his Epistle to the Hebrews doth admirably open the mysterious signification of those Jewish ceremonies and sacrifices shewing that Christ was represented therein and that it was not the blood of Rams and goats but of Christ that did take away sin Hence Abraham is said to see Christs day and rejoyce 1 Cor. 10. they are said to drink of the spiritual rock which was Christ and Act. 15. 10 11. Peter and the Councel speaking of the yoke laid upon our fathers addeth But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they The Doctrine then of Jesus Christ of the Trinity of eternal Life were in the old Testament as well as the New only more implicitely and obscurely the Old Testament being the New hidden and covered the New being the Old revealed and explained so that the Old and New Testament do not contain old and new Doctrine essentially but gradually as we say the old and new moon not meaning two moons but distinct discoveries of light therein 2. We are to distinguish between progress and growth in the same truth and the alteration or change of truth into errour And truly this is of great consideration for this very particular will obviate all the calumnies of the Papist Let it be granted that the first Reformers did not did not at first view see all the truths of the Christian Religion but that by degrees they had scales fall off from their eyes and some things that at first they thought true or tolerable afterwards they rejected as false and abominable And thus Calvin de scandalis answereth the Papists who calumniate us saying If you had the spirit of God why did ye not see all truth presently Why was it that some things did appear false to you afterwards which did not so at first This saith he is to envy us proficiency in the truth and to expect that the Sun in the morning should shine as gloriously as at noon day So that it is one thing addere aedificium fundamento as Austin calleth it and another thing to make a new Foundation Thus Lyrinensis when he made this Objection To what use are Doctors and Officers of the Church if so be they must only receive the Doctrine delivered and not excogitate new by their own wit He answereth There is profectus but not permutatio allowed a growth but not a change The work of the Ministers of the Gospel is not to finde out new real fundamental truths no more than a new Christ or a new Bible he that cannot see by one Sun would not by twenty and he that will not be convinced by one Bible would not if there were more Yet they are not useless for these Fundamentals they are dayly to confirm to explain to polish and affectionately to improve for Sanctification more and more so that as he saith they must not deliver nova yet they may nova not new things but in a new manner When a childe groweth up into a man he still retaineth his humane nature though there be an increase in his stature but if this childe should grow into a horse or a bear then this would be a change of his species and his naâ—uâ—e Thus the Church and her Officers they are to grow in more light in more knowledg in more faith but still in the same truth whereas if they degenerate into Errors and false Doctrines then the species is altered now it is not hony but gall it is not gold but dross not meat but poyson So that if we see eminent men growing out of those errors and those Superstitions they were once intangled in you must not call this yea and nay but a laudable duty for we see the spirit of God communicating it self by degrees Even as the Sun doth not presently arise to its vertical point so neither doth the spirit of God reveal all things at once It cometh in by degrees he could perfect our understandings even in this life as much as they shall be in heaven so that we shall no longer know in part but he is pleased to work gradually even as he did make the world not in an instant but successively Thus we see he did to the very Apostles they were under his Instruction and Government a good while and yet were ignorant in many particulars till at last he confirmed them from his spirit from above The Protestants then are not guilty of yea and nay though they did not at first dâ—scover all the abominations of Popery Neither may we charge any particular Minister for yea and nay if out of error he proceed to truth if from darkness he attaineth to more light For although many Heretical persons may shrowd themselves under the serious name of new light yet it is plain that both Pastors and people are to grow in new light gradually though not specifically Thus the Apostle Peter 1 Pet. 1. 19. commendeth the believers for attending unto the word of God as unto a light that shineth in a dark place untill the day dawn and the day-starre arise in their hearts not as if ever they could come to light enough that they need not to attend to Scripture any further that they may throw away the Bible as useless having light enough within them No but that donec that until is continual and alwayes as sometimes it is used 3. We are to distinguish between Yea and Nay indeed and a seeming yea and nay between 〈◊〉 constant new Doctrines indeed and those that are apparently so We grant that such corruptions such darkness may cover the face of the Church that the true Doctrines of Christ may seem new and be condemned for novelllsm and the Doctor who preached them be thought to come with his yea and nay And thus again Luther and Melancthon with many others are condemned for their inconstancy They were once ours say the Papists they did once believe as we believed worship as we worshipped but now they are a nay to their yea This calumny will easily vanish if you distinguish between new things indeed and new things appearingly so The Protestant Doctrine was not new indeed if you look to the Scripture and Christ it is old as they are but then we grant that if we consider the Chaos the Church was in at that time what superstitious abominations did then prevail we grant what the Reformers
the Church but that is finaliter not originaliter because the end of their office is for the good of the people They have not these Offices for their own honour and dignity but meerly for the good of others So that although in respect of Christ they are meerly Ministers and servants yet in respect of the Church and the people they are Fathers and Pastors having a spiritual rule over them 3. Neither doth this expression encourage a licentious boundlesse questioning of the Doctrine that the Ministers of the Gospel do deliver because they are not infallible because they are not commanded absolutely to depend on them Therefore some runne into a disorderly extream cavilling and questioning every thing that is taught But you must know that although every Christian be allowed a judgement of discretion and he is by his own faith to be saved Hence the Bereans are accounted more noble because they compared the Doctrine delivered with the Scriptures yet withall they are commanded to hear the Ministers highly to esteem of them for the workes sake To obey them and to submit themselves to them So that the liberty a believer is allowed must not tend to the overthrow of the office of the Ministry It is true here is much wisdome and grace required in bounding the peoples liberty and yet asserting their dependance upon the Ministers whom God hath set over them and from whom they are to seek direction and guidance but this work is not to be done here It is certain they may mutually stand together yea they were appointed by God for the mutual good of each other and therefore it 's nothing but corruption that maketh a contrariety herein sometimes by the Ministers pride and affectation of power and sometimes by the peoples pride and conceitednesse whereby they refuse humbly to submit to such order and officers as God hath commanded them But this deserveth a large Tractate For all evil ariseth in the Church because these bounds are transgressed In some ages the officers tyranny in other ages the peoples licentiousness have much hindered the power of godliness and the beauty of Ordinances Lastly By this is not excluded that duty whereby Ministers ought with holy zeal and courage reprove sinne and that in the greatest of men Yea and whosoever are obstinate and impenitent sinners to refuse the administration of the seals of Church-communion unto them When the Apostle commanded this incestuous person whom some think to be a man of great place among the Corinthians to be cast out when he delivered Hymenaeus and Philetus up to Satan when he commands If any walk disorderly to withdraw from such 2 Thess 3. 6. Yea and if any obey not his word to note or signifie such a man All these are demonstrations of power but not lordly dominion yea where reproof admonition and excommunication are rightly administred to a spiritual heart awakened they become more dreadfull than civil or bodily punishments because what is done this way God bindeth in Heaven God casteth such out of his communion and commands them as David to Absolom not to come in his presence Thus the Apostle doth not exclude these necessary ministerial duties although distastfull to flesh and blood Yea though corrupt persons account them nothing but the expression of lordlinesse Even as when Lot reproved those wicked Sodomites they replied He would be a Judge over them Gen. 19. 9. and Moses when he rebuked the Hebrews striving one with another How scornfully did the injurious person answer him Who made thee a Prince and a Judge over us Exod. 2. 14. By this we see how imbred a thing it is in all sinners if they be reproved and controlled in their wickednesse to account all nothing but dominion and lordlinesse Even the holy Government of the Church appointed by Christ for spiritual and supernatural ends and so wholly for the good of those that go astray yet by evil men hath been complained of as worse than Turkish slavery How little do such men consider what their Christianity obligeth them unto What it is to be baptized into the name of Christ and to acknowledge him the Head Lord and Governour of his Church For if they did they would not say Let us break his bends and cast his cords away from us Is not the Discipline of Christ to be received as well as his Doctrine Did not the Apostle rejoyce to behold the faith and order of the Colossians Col. 2. 5. Thus you see what is not excluded Let us then consider in the next place What the Apostle doth positively shut out by this negative expression Not that we have dominion over you And 1. It doth exclude all abuse and excesse even of lawfull power For those who are true officers of Christ having a lawfull power committed to them may yet abuse it they may shew much rashnesse too much austerity in the exercise of it Therefore in the next Chapter we see this holy Apostle though zealous to have this incestuous person cast out yet when truly humbled and repenting he is no lesse carefull to have him received again requiring them to confirm their love to him lest he should be swallowed up with too much grief Some learned men have thought that the primitive Bishops did exceed in their austerity herein as appeareth by many Canons made against some sinners who for two or three years were not to be received into Church-communion though truly repenting yet some excuse them because the condition of the times did then they say require it that the Churches zeal against sinne might vindicate her against those abominable calumnies cast upon her by the Heathens as if she did secretly nourish all impiety And although she was thus severe yet the Novatians did refuse communion with the Church as being too remisse in that she would at any time receive such who through fear apostatized in time of persecution though never so sincerely manifesting their humiliation Thus all unlawfull austerity even in lawfull power is excluded 2. By this the Apostle doth disclaim all civil and political Government Hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Varinus and one that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus The Apostles did not invade the Magistrates office neither would Christ the fountain of all Church-power be a divider of an inheritance A civil power is coactive and compelling by force which Church-power is not And although Bellarmine say Ecclesiastical power is ridiculous and in vain if it may not civilly compell Yea a prophane Papist saith Our Lord Christ had been indiscreet if he had not given this temporal power also Yet they speak this according to their humane apprehensions transforming Christs kingdome into an earthly and external one 3. Hereby he excludeth a magisterial power though in an ecclesiastical way over consciences That is he doth not assume to himself to be Lord in the Church but
our works and giving all to the grace of God who worketh according to his own purpose and will Oh what coals of fire will this be in thy bosome To think why doth God do this to me What moveth him Is God necessitated to it Can he not do otherwise Would he be unjust if he did it not And this further will be aggravated when we consider the mercy comparatively with others that want such if for spiritual mercies we compare them with the damned Angels that are utterly cut off from the least crum of any spiritual mercy though so noble and excellent creatures may not this astonish thee And if thou sayest These are not of the same nature with thee How many are there of the same flesh and bloud in the same vicinity where thou livest of the fame calling and profession yea of the same parentage and yet they are forsaken by God and left to their natural deserts whereas he hath pitched his favour upon thee to justifie sanctifie and at last to glorifie thee Certainly thou art a stock and a stone if such discriminating mercy as this doth not affectionately possess thee In the last place The universality of the mercies thou enjoyest will much heighten in the consideration of them All that thou seest thou hearest thou eatest thou feelest yea thou thinkest and apprehendest is a mercy There is nothing within thee without thee or about thee but it is a mercy To hear is a mercy to see is a mercy to think without madness and distraction is a mercy Every thing that is not hell is a mercy to thee All the creatures as Psal 8. the Sunne the Sturres the beasts of the field are wholly mercies if then a man set himself to meditation after this manner will he not find the goodness of God like Ezekiels waters To ascend higher and higher till they come over his head But to finish at last this Subject take notice of the encouragements to this duty of a thankful blessing and praising soul that so if thy heart at last be throughly raised up to this duty thou mayest praise God for this truth that provoketh thee to praise him And First The more thou blessest God the more wilt thou have cause to blesse him For to the thankfull heart God multiplieth his mercies as many times because thou doest not take notice of his goodness to thee or lookest upon his mercies as a debt to thee or thou takest the mercies God hath given thee and usest them as weapons against him therefore he taketh away thy mercies from thee to make thee prize them the more whereas to the soul that taketh every mercy as the hen every drop of water and immediately looks up to Heaven that will take up every fragment that nothing be lost As thou blessest God declaratively God will bless thee really Christ will bless thee as he did those few loaves by multiplying of them Secondly Consider this is all thou canst do to God for all his several mercies What doth God require of thee after all that he hath done for thy soul and body Is it any thing else but to magnifie his name to give him the glory of it And this doth not at all adde unto the greatness of God he is not made the more perfect and blessed in himself by all the glory thou givest to him So that indeed it is the greatest glory that thou art capable of that God will accept of blessing from thee that he will own praises out of thy mouth that he doth not rebuke thee as Christ did the Devils when they confessed He was the Son of the living God Thirdly This blessing and praising of God will keep thee in a joyfull active and fruitfull way Those that sing at their work dispatch it with greater facility And thus it is the soul filled with cordial thankfulness to God doth more for God then many others who are clogged with dejecting and discouraging thoughts See whether the cause of all thy heaviness yea the prevailing of lusts and passions upon thee be not want of chearfull blessing of God The joy of the Lord is our strength Lastly Consider the example of David how unwearied he is in this work never thinking that his soul doth enough herein and therefore because he cannot discharge this duty to his desire he calls upon all the creatures of the world almost to help him therein yea the very Ice and Snow and such inanimate creatures how much more Angels and men must joyn with him to praise God In Austin's time some were named Deo gratias certainly we should so abound in this duty that it may be truly said unto God as Psal 22. Thou inhabitest the praises of Israel SERM. XXXI How Christ is the Sonne of God And how the consideration thereof is the foundation of all a Christians comfort 2 COR. 1. 3. Blessed be God even the Father of our Lord Jesus Christ THe Duty of Blessing with the Object of it being dispatched let us now come to that Amplification and Illustration which the Apostle ufeth in describing of it And The first is From a personal and relative respect The Father of our Lord Jesus Christ Even the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That particle is by way of interpretation and explication What he meaneth by God viz. That he doth not take the word as it is often absolutely for the essence of the Divine Nature as common to the three Persons but relatively and in the distinct personality of the first Person and therefore said to be The Father of our Lord Jesus Christ For the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephanus observeth may be rendred by Et sed tunc etiam c. as the subject matter requireth The Apostle doth in other places delight to use this expression Rom. 15. 6. 2 Cor. 11. 31. Ephes 3. 14. In which places the Apostle seemeth with much affection and cordial enlargement to make mention of this relative Title in God the Father for this is the treasure of our comfort herein are all our mercies contained that we and Christ have the same Father he by Nature and we by Grace So that we are not to consider of Gods paternal relation to Christ as a speculative doctrinal truth but as practical and the ground of all consolation to us Hence John 20. 17. Christ by way of comfort tells them He ascends to his Father and their Father And indeed without Christ we cannot behold him as a Father but as a severe and dreadfull Judge Only when we say this Doctrine of the Fathers relation to Christ a Sonne is so full of comfort you must not understand it absolutely and nakedly as the second Person in the Trinity but as assuming the humane Nature into a Personal Subsistency Therefore he saith The Father of Jesus Christ which is the description of his Person in both his Natures So that we must not look upon the Sonne as the second Person alone in