THe Preface to this Epistle is the same with other Pre­faces. Our blessed Apostle had written a sharp Epistle to the Corinthians, especially reproving their tolerating of the incestuous person: that, his first Epistle took effect, though not so much as he desired, yet it prevai­led so far with them, that they excommunicated the incestuous person, and likewise reformed divers abu­ses. Yet notwithstanding, it being a proud, factious, rich City, where there was confluence of many Nations, being an excellent Port, and Mart-Town; there were many proud, insolent teachers, which thought basely of St. Paul; and thereupon he writes this second Epistle: the scope whereof is

partly

• Apologetical.
• Exhortatorie.

Apologetical, to defend himself.

Exhortatorie, to instruct them in several duties: as we shall see in the passages of it.

The general scope of it is this, to shew, That the Ministerial labour is not in vain in the Lord. The fruit of the first Epistle to the Corinthians is seen in this second, the first Epistle took effect. Therefore we should not be dis­couraged, neither we that are Ministers of the Church, or those that are Ministers in their own families, as every man should be; be not discouraged at unlikelihood, there is alway some successe to encourage us, though not so much as we look for in this world: because there is a reprobate Genera­tion that are alway set upon Cavilling, and opposing, yet some successe there will be, as there was here.

A second thing in general out of the whole scope is this: to teach us to [Page 2] vindicate our credit, when the truth may be wounded through us; as the Apostle stands here upon his reputation, and labours to free, and to clear himself from all imputations: but especially he doth this by his life; for that is the best Apology. But because that would not serve, it would not speak loud enough, therefore he makes an excellent apology, in this Epistle. But to come to the particulars.

THis Chapter is Apologetical, especially after the Preface. He stands in defence of himself against the imputations: First, that he was a man neglected of God, he was so persecuted, and oppressed with so many affli­ctions. And the second is the imputation of inconstancie, that he came not to them when he had made a promise to come. This Chapter is especially in defence of these two.

In an excellent heavenly wisdome, he turnes off the imputation of affli­ctions, and inverts the imputation the clean contrary way: and he begins with thanksgiving, Blessed be God the Father of our Lord Jesus Christ, the Father of mercies, the God of all comfort, who hath comforted us in all our tribulations. As if God had done him a great favour in them, as we shall see when we come to those words.

For the Preface, it is common with all his Epistles, therefore we make it not a principal part of the Chapter: yet because these Prefaces have the seeds of the Gospel in them, the seeds of heavenly comfort, and doctrine, I will speak something of it.

Here is

• An Inscription, and
• A Salutation.

In the Inscription, there are the parties from whom this Epistle was written, Paul an Apostle of Jesus Christ, by the will of God, and Timothy our Bro­ther. And the persons to whom, To the Church of God at Corinth, and all the Saints in Achaia.

The Salutation, Grace, and Peace; in the form of a blessing, Grace, and Peace.

From whom; From God the Father, and from our Lord Jesus Christ.

In this inscription he sets down his office, an Apostle, and an Apostle of Jesus Christ. How Apostles differ from other Ministers, it is an ordinary point. St. Paul was called to be an Apostle by Christ himself, in 1 Cor. 9. 1. Am I not an Apostle? have I not seen Christ? It was the priviledge of the Apostles to see Christ, they were taught immediately by Christ; and they had a general commission to teach all; and they had extraordinary gifts. All these were in St. Paul eminently. And this was his prerogative, that he was chosen by Christ in heaven, in glory: the other were chosen by Christ when he was in abasement, in a state of humiliation; Paul an Apostle of Jesus Christ.

By the appointment of God, by the designment of Christ For every man in his particular calling is placed in it by the will of God. St. Paul saith, he was an Apostle by the will of God, not by the will of man. This is the same word, as is in the beginning of the Epistle to the Philippians.

[Page 3] In a word, it teacheth us this first Observation, That we should think our selves in our standings and callings, to be there by the will of God.

And therefore should serve him, by whose will we are placed in that standing. Let every man consider, who placed me here? God; if a hair cannot fall from my head without his providence, much lesse can the dispo­sing of my calling which is a greater matter: therefore I will seek his glory, and frame my self and courses answerable to the will of him, by whose will I am in this place.

Men have not their callings, onely to get riches, and to get preferment, those are base ends of their own to serve themselves. God placeth us in our particular callings, not to serve our selves, but to serve him: and he will cast in those riches, honour, preferment, dignity, and esteem, so much as is fit for us in the serving of him in our places.

The other party in the inscription, from whom the Epistle is, is,

HE sends his Epistle from Timothy as well as from himself. This he doth, to win the more acceptance among the Corinthians, by the con­sent of so blessed a man as Timothy was, who was an Evangelist; Unitie by consent is stronger. And there is a natural weaknesse in men to regard the consent and authority of others, more then the things themselves. And indeed, if God himself in heavenly love and mercy condescend to help our weaknesse, much more should all that are led by the Spirit of God. We are subject to call in question the truths of God, therefore he helps us with Sacraments, and with other means and allurements: and although that be truth that he saith, yet because he would undermine our distrustful dispo­sitions by all means, he useth those courses. So S. Paul, that they might re­spect what he wrote the more, as from a joynt spirit, he writes, Paul, and Timothy our Brother.

It was an argument of much modestie, and humility in this blessed Apo­stle, that he would not of himself seem (as it were) to monopolize their respect, as if all should look to him, but he joyns Timothy with him: so great an Apostle joynes an inferiour.

There is a spirit of singularity in many, they will seem to do all them­selves, and carry all themselves before them, and they will not speak the truths that others have spoken before them without some disdain. As a proud Critick said, I would they had never been men that spake our things before we were, that we might have had all the credit of it. Oh, no; those that are led with the Spirit of God, they are content in modestie, and humility, to have others joyned with them; and they know it is available for others likewise, they will respect the truth the more.

And thus far we yield to the Papists, when we speak of this, whether the Church can give authority to the Word of God, or no. In regard of us, the Church hath some power, in regard of our weaknesse: but what is that power? It is an inducing power, an alluring power, a propound­ing power, to propound the mysteries of salvation: but the inward work, the convincing power is from the Evidence of the Spirit of God, and from the Scripture it self. All that the Church doth, is to move, to induce, and to propound this, quoad nos, it hath some power in the hearts of men.

[Page 4] The Church thus far gives authority to the Scriptures in the hearts of men; though it be an improper phrase to say it gives authority: for, as the men said to the woman of Samaria, Now we believe it our selves, not because thou toldest us, &c. The Church allures us to respect the Scriptures: but then there is an inward Power, an inward Majestie in the Scriptures, and that bears down all before it.

Again, here is a ground, why St. Paul alledged humane authority some­times in his Epistles, and in his dealing with men: because he was to deal with men that would be shamed the more with them. Any thing that may strengthen the truth in regard of the weaknesse of those with whom we have to deal, may be used in a heavenly policy; One of your own Prophets, saith St. Paul, Tit. 1. towards the end. And so in the Acts of the Apostles, he quotes a saying out of an Atheist.

Brother, he means not only by Grace but by calling: As we know in the Law, and other professions, those of the same profession are called before Brethren: So Timothy was St. Pauls Brother, not only by Grace, but by calling; and two bonds binde stronger. Here is a treble bond, Nature, Grace, Calling. They were men, they were fellow Chri­stians, and they were teachers of the Gospel; therefore he saith Timothy our Brother. Timothy was an Evangelist, yet notwithstanding it was a greater honour to him to be a Brother to St. Paul, then to be an Evangelist; an Hypocrite may be an Evangelist: but a true Brother of St. Paul none but a true Christian can be. All Christians are Brethren: It is a word that le­vels all; for it takes down the Mountains, and fills up the Vallies; the greatest men in the World, the mountains, if they be Christians, they are Brethren to the lowest; and it fills up the Vallies, the lowest, if they be Christians, are Brethren to the Highest: howsoever in worldly respects they cease in death, as personal differences, and differences in calling, they all cease in death. All are Brethren, therefore he useth it for great re­spect. St Paul was a great Apostle: Timothy an inferiour man, yet both Brethren: Timothy our Brother.

VVE have seen the persons from whom; Paul and Timothy; Now here are the persons to whom, To the Church of God at Co­rinth. Corinth was a very wicked City: as where there is a great conflu­ence of many people, there is a contagion of many sins of the people; and yet notwithstanding in this Corinth, there was a Church. For as Christ saith, No man can come to me, except my Father draw him: so where the Father will draw, who can draw back? Even in Corinth God hath his Church: he raiseth up a generation of men, a Church, which is a company of crea­tures differing as much from the common, as men do from Beasts. And yet such is the Power and Efficacy of the blessed Gospel of Salvation, having the Spirit of God accompanying it, that even in Corinth, a wretched City, this Word, and this Spirit, raised up a company of men, called here by the name of a Church, and Saints. And such power indeed hath the Word of God with the Spirit, not only in wicked places, but in our wicked hearts too.

Let a man have a world of wickednesse in him, and let him come, and pre­sent [Page 5] himself meekly and constantly to the means of Salvation, and God in time by his Spirit will raise a new frame of grace in his heart, he will make a new Creation. As at the first he created all out of nothing, order out of confusion: so, out of the heart, which is nothing but a Chaos of confusion, of blindnesse, and darknesse and terror: (there is a world of confusion in the heart of man) God by his creating Word (for his Word of the Gos­pel is creating, as well as his Word was at the first in the creation of the World; it hath a creating Power) he raiseth an excellent frame in the heart of a man, he scatters his natural blindnesse, he sets in order his natural confusion, that a man becomes a new creature, and an heire of a new World.

Let no people despair, nor no person; for God hath his Church in Co­rinth.

But what is become of this Church now? Why alas, it is under the sla­very of the Turks, it is under miserable captivity at this day. At the first, Corinth was overthrown by Numeus a Roman Captain, for the abusing the Roman Ambassadors; it was ruinated for the unfit carriage to the Ambassa­dors, who would not suffer themselves to be contemned, nor the Majestie of the Roman Empire. But Augustus Caesar afterwards repaired it. And now for neglecting of Gods Ambassadors, the Preachers of the Gospel, it is un­der another misery, but Spiritual, it is under the bondage (I say) of that Tyrant.

What is become of Rome, that glorious City? It is now the habitation of Devils, a cage of unclean birds. What is become of those glorious Churches, which St. John wrote those Epistles to in his Revelation? and which St. Paul wrote unto? Alas they are gone, the Gospel is now come into the Western parts. And shall we think all shall be safe with us, as the Jewes did, crying, the Temple of the Lord, the Temple of the Lord? Jer. 7. No, No, unlesse we respect Christs blessed Gospel of Salvation, except we bring forth fruits worthy of it, except we maintain and defend it, and think it our honour and our crown, and be zealous for it: if we suffer the insolent enemies of it to grow as vipers in the very bosom of the Church, what is like to become of us? If there were no forraign Enemies to invade us, we would let slip the glorious Gospel of Salvation. God will not suffer this indignity, to this blessed Jewel his truth, he will not suffer the Do­ctine of the Gospel to be so disrespected. You see the fearful example of the Church of Corinth. Let those whom it may concern, that have any advantage and authority, let them put in for Gods cause, put in for the Gos­pel; labour to propagate, and to derive this blessed truth we enjoy to po­sterity, by suppressing as much as they may the underminers of it. It is an acceptable service. To the Church of God at Corinth.

COrinth was the City, Achaia, the country wherein Corinth was. There were then Saints, holy men in all Achaia. And St. Paul writes to (All) Saints, to weak Saints, to strong Saints, to rich Saints, to poor Saints; because every Saint hath somewhat that is lovely, and respective in them, somewhat to be respected. The least grace deserves respect from the greatest Apostle. And all have one head, all have one hope of Glory, all are redeemed with the same precious blood of Christ (and so I might [Page 6] run on) The many priviledges agree to all. Therefore all should have place in our respect. To (all) Saints; that the least should not think themselves undervalued: weaknesse is most of all subject to complayning if it be disre­spected: Therefore in heavenly wisdom and prudence the Apostle puts in (All) Saints. In all Achaia whatsoever. Besides the mother City, the Me­tropolis of that Country, which was Corinth, there were Saints scattered. God in heavenly wisdome scatters his Saints. As seed, when it is scat­tered God scatters his Saints, why? in the ground it doth more good, then when it is on heaps in the barn: so God scatters his Saints as Jewels, as the lights of the World: here he will have one to shine and there another; here he will have one fruitful to condemne the wicked world where they are, and by their good example, and their heavenly and fruitful conversation, to draw out of the wicked estate of nature those with whom they are; Therefore he will have them scattered here, and there, not onely at Corinth, but Saints in all Achaia, be­sides scattered in other places.

But we must know (by the way) that these Saints had reference to some particular Church: for though it be sufficient to make a Christian to have union with Christ: there is the main, the head: yet notwithstanding, he must be a branch, he must be a member of some particular Congregation; therefore we have it in Act. 4. God added to the Church such as should be saved. Those that are added to salvation must be added to the Church; a man must be a member of some particular Church. So though these were scat­tered, they were members of some Church. Gods children are as stones in some building, and there is an influence of Grace comes from Christ the Head to every particular member, as it is in the body: God quickens not stragling members, that have no reference to any particular Church; that I note by the way. To the Church of God at Corinth, and all the Saints in Achaia.

The Apostle calls them Saints; all believers are called Saints. Are they Quest. so? are all in the visible Church Saints? Yes, say some, and therefore they say that our Church is not a true visible Church, because many of them are not Saints, say some that went out from among us.

I Answer, all are, or should be Saints: St. Paul wrote here to those that Answ. were sacramental Saints, and such as by outward covenant and profession were Saints: not that they were all of them inwardly so: but all should be so done: he calls them so to put them in mind of their duty. To cleare this point a little. Sometimes the Church of God in the Scripture hath its The Church hath its name sometimes. 1. from the mixture in it. name from the commixtion of good and bad in it, so it is called a field where there is a mixture of good and bad seed: so it is called a house where­in there are vessels of honour, and vessels of dishonour: because there is such a mixture in the visible Church. Sometimes the Church hath the name from the better part, and so it is the Spouse of Christ, the love of Christ, 2. from the better part. a peculiar people, a holy nation, and Saints, as it is here. Not that all are so, but it hath the denomination from the better part: all should be so, and the best are so, and it is sufficient that the denomination of a company be from the better part. As we say of Gold Oare, though there be much earth mixed with it, yet in regard of the better part, we call it Gold: we give it that name: so in regard that the best are Saints, and that all should be so, therefore he calls them all Saints: should all in the visible Church be Saints by profession, and by Sacrament? should all that are Baptized, and receive the Communion enter into a profession of sanctity? What say [Page 7] you then to a prophane atheistical Generation, that forsooth make a shew of holinesse; and therefore we must look for none of them? I say all pro­phane Prophane men Hypocrits. persons are grosse Hypocrites; why? for, are you members of the Church, or no? yes, will every one say, will you make me an Infidel? will you make me a Pagan? Well, take your own word then, what is it to be a member of the Church but to be a Saint? Must thou be a Saint? doth not thy profession as thou art a member bind thee to be a Saint? In Bap­tisme, was not thy promise to renounce the Divel, the World, & the flesh? In renewing thy covenant in the Communion, dost not thou purpose to cleave to God in all things? Thou that takest liberty therefore in the Church of God under the profession of Religion to live as a libertine, thou art a grosse Hy­pocrite, and this aggravates thy sin, and makes it worse then a Pagans. Thou which art in the bosome of the Church, in the Kingdom of Saints, as it is in Dan. 7. Dan. 7. the people of the Saints of the most high: the people of God in the Church wherein thou art a professed member: and yet doest thou take li­berty grosly to offend God?

What doth make a Saint? Quest.

In a word, to the constitution of a true Saint, there is Ans. To make a St. there must be.

A

• Separation.
• Dedication.
• Qualification.
• Conversation.

There is a separation presently, when a man is a Saint, he is separate from 1. a Separation. the confused company of the world, from the Kingdom of Satan. There­fore those that have all companies alike, that carry themselves indifferent­ly in all companies, as men that professe a kind of Civility, that are taken up with the complement of the times; men that learn the language of the times, that are for all sorts, they know not what belongs to the high pro­fession of Christianity.

There is a due to all I confesse, there is a benevolence, and a beneficence to all: but there is a kind of complacencie, a sweet familiarity, and amity which should be reserved to a few, onely to those in whom we see the evi­dences, and signs of Grace: If there be not a separation in respect of Grace, there is no holinesse at all: a Saint must be separated. Not local­ly, but in regard of amitie, in regard of intimate friendship. As we see it is in outward things, in some of our houses; there is a Court where all come, poor and rich; and there is the house where those of nearer acquaintance come: and then there is the innermost Roome, the Closet, where onely our selves, and those which are nearest to us come: So it is in the passages of the soul, there are some remote courtesies that come from us, as men, to all, be they what they will: there are other respects, to others, that are nearer, that we admit nearer, that are of better quality: and there are other that are nearest of all, that we admit even into the closet of our hearts, and those are they with whom we hope to have communion for ever in heaven; the blessed people of God termed here Saints. It is an evidence of our translation from a cursed estate to a better, when we love such; hereby we know (saith St. John) that we are translated from death to life, because we love the bretheren. There must be a separation.

And withal, there must be a dedication of our selves to the service of 2. Dedication. God. A Christian when he knowes himself by the word of truth, and by the work of the Spirit to be Gods Child, he dedicates himself to better ser­vices [Page 8] then before, he thinks himself too good, he thinks too highly of him­self, to be a base blasphemer, or swearer, to be a filthy Person: he considers himself as the Temple of the Holy Ghost, and he useth himself to better purposes, to better studies, to do good.

And then with Dedication; there is an inward Qualification, to inable him 3. Qualifica­tion. with light never to forget the Image of God. Herein this Saint-ship stands especially in this inward Qualification, whereby we resemble Christ the King of Saints. All our sanctification comes from him: as Aarons. oynt­ment went down from his head to his beard, and so to his skirts: so all our sanctification is from Christ. Every Saint is qualified from the Spirit of Christ: of his fulnesse we receive this inward qualification, that we have another judgment of things then this world hath, what is good, and what is bad; what is true, and what is false, what is comfortable, and what tends to discomfort. He hath another conceit of things, he hath another light then he had before, and then other carnal men have; he hath a heavenly light. He hath another Language, he gives himself to prayer, and to thanksgiving he is given to savoury discourse. He hath other courses in his particular calling, and in his general calling then other refuse company have, or then himself had before his calling: this is from his qualification.

And this Qualification, and Conversation go together: he hath a new 4. Conversati­on. conversation, he carries himself even like to him that hath called him out of darknesse into marvellous light. So, a true Saint, (as every professor of Religion ought to be) he is dedicate to God, and he is qualified in some degree as Christ was, by his holy Spirit; he is a new creature, he that is in Christ is a new creature; and he shewes this by his conversation, or else he is no Saint.

How shall we know a Saint from a meer civil man? (as there be many that live and d ie in that estate which is to be pittied: and one main end of Quest. our calling is not only to reduce prophane men to a better fashion of life: but to shew civil men their danger.)

A meer civil man lookes to the second table, he is smooth in his carriage and conversation with men: but negligent in his service to God. A civil Answ. Civil man, who? man he lookes to his outward carriage: but he makes no conscience of se­cret sins: he is not holy in all manner of conversation, as St. Peter saith, 1. Pet. 1. Be ye holy in all manner of conversation. In private, in publick, in your retired carriage: he makes no conscience of his thoughts, of his spee­ches, of all.

You may know an hypocrite so that carries himself smoothly, and ac­ceptably in the eye of the World, but he makes no conscience of his thoughts, he makes no conscience of his affections, of his desires, of his lusts, and such things. He makes no conscience of lesser oathes, nor perhaps of rotten discourses: No, they are all for this, that they may passe in the World, that they may carry themselves with acceptance: as for what be­longs to the New Creature, to Saints, they care not: for they have vain conceits of these, and judge them as hypocrites, because such a one knowes himself should be an hypocrite, if he should do otherwise then he doth, therefore he thinks that others that are above his pitch, are hypocrites; and and they make a shew of that that is not in them, because if he should make shew of that, his heart would tell him that he were an hypocrite.

A true Saint differs from an hypocrite in many respects; but in this one True Saint wherein diffe­rent from an hy­pocrite. mainly, that a true Saint of God is altered in the inward frame and quali­fication [Page 9] of his soul, he is a new Creature, therefore, there is a spring of better thoughts, of better desires, of better aimes in him then in other men. And he labours more after the inward frame of his heart, then after his out­ward carriage: what he is ashamed to do, he is ashamed to think he is ashamed to lust after, what he desires to do, he desires to love in his heart, he labours that all may be true in the inward man: because grace (as well as nature) begins from the heart, from the inward parts.

An hypocrite never cares for that, all his care is for the outward parts, he Simile. is sale-work; so his carriage be acceptable to others, all his care is taken, he lives to the view, therefore he looks not to the substance, and the truth, but to the shadow and appearance.

Now I come to the Salutation it self.

GRace doth enter into the whole conversation of a Christian, and doth sweeten his very Salutations. Which I observe: because Grace sweetens all a Christians conversation. many men confine their Religion to places, to actions, and to times: there is a relish of holinesse in every thing that comes from a Christian, in his Salutations and Courtesies: St. Paul salutes them, Grace, and peace from God, &c.

And the use of holy Salutations are; use of salutati­ons.

To shew love and respect, therefore he salutes them; and by shewing love, to gain love: for there is a Loadstone in love. And thirdly, the use of salutations, is by them to convey some good: for these salutations are not meer wishes, but prayers, nay blessings: Gods people are a blessed people, and they are full of blessing, they carry a blessing in their very spee­ches.

A blessing is a prayer with the application of the thing prayed for, it is Quest. Blessing what; Answ. somewhat more then a prayer, Grace be with you, and peace. It is not onely a meer wish, I desire it: nay my desire of it is with an applying of it, grace shall be with you, and peace, and the more, because I heartily wish it to you. It is no light matter to have the benediction, and salutation of a holy man, especially those that are Superiours: for the Superiours blesse the Inferiours; there is a grace goes even with the very salutations, with the common pray­ers of a holy man. It is a comfortable sign when God doth enlarge the heart of a holy man to wish well to a man.

And surely the very consideration of that should move us to let them have such incouragement from our carriage and demeanour, that they may have hearts to think of us to the throne of Grace, to give us a good wish, to give us a good desire: for every gracious desire, every prayer hath its effect when it comes from a favourite of God, especially from such a man as St. Paul was; from a Minister, a holy man in a calling, a man of God: they have their efficacy with them, they are not empty words, Grace and peace.

The Popes think it a great favour when they bestow their Apostolical be­nediction and blessing: their blessing is not much worth; their curse is bet­ter then their blessing: but surely the blessing of a man rightly called, those that are true Ministers of Christ, they are cloathed with Power and efficacy from God: Grace be with you, and peace, it is no idle complement.

And here you see likewise what should be the manner of the salutation [Page 10] of Christians, as they ought to salute, to shew love, and to gain love, so all Salutations should be holy. their salutations should be holy. There is a takingthe name of God in vain, in salutations oft times, God save you, &c. and it must be done with a kind Gods name ta­ken in vain in Salutations. of scorn, and if there be any demonstration of Religion it becomes them not, that which should become them most. What should become a Saint, but to carrie himself Saint-like? and yet men must do it with a kind of scorn, with a kind of gracelesse grace: that which in the religious use of it is a comfortable and sweet thing, and is alway with a comfortable and gracious effect in Gods Children. Either it hath effect and is made grace to them to whom it is spoken, or returns to them that speak it: As Christ saith to his Disciples, when you come into a house, pronounce peace to them; and if the house be not worthy, your peace shall return to you So the salutations of a good man, if they be not effectual to the parties, if they be unworthy, re­bellious creatures, they return again to himself, they have effect one way or other. Let it not be done therefore with a taking the Name of God in vain in a scornful manner, but with gravity and reverence, as becometh a holy action. There is some limitation, and exception of this. Salutations Salutations to be omitted. in some cases may be omitted.

As in serious businesse, salute no man by the way, as Christ saith to his Apo­stles: 1. In serious bu­sinesse. A neglect sometimes is good manners, when respect is swallowed up in a greater duty. As it was good manners for David to Dance, and to car­ry himself (as it were) unseemly before the Ark: because he was to neg­lect respect to meaner persons, to forget the respect he was to shew to men, being altogether taken up with higher matters, it was a kind of de­cencie, and comlinesse. And overmuch scrupulousnesse and nicenesse in lesser things, when men are called to greater, is but unmannerly manners: in these cases, these lesser must give way and place to the greater; Salute no man by the way, dispatch the businesse you are about, that is, if it may be a hindrance in the way, salute not: this is in respect of time.

And as for time, so for persons: a notorious, incorrigible Heretick salute not: to salute such a one would be (as it were) a connivence, or an indul­gence 2. To an Heretick to him, salute him not. The denying of a Salutation many times hath the force of a censure: the party neglected may think there is somewhat in him for which he is neglected in that manner. In these cases salutations may be omitted sometimes: But I go unto the particulars.

These are the good things wished. We see the Apostle, a blessed man, that had been in the third heaven wrapt up, that had been taught of Christ, what things were most excellent, and had himself seen excellent things which he could not utter, when he comes to wishes, we see out of heaven­ly wisedom and experience he drawes them to two heads, all good things to Grace and peace. If there had been better things to be wished, he would have wished them, but Grace and peace are the principal things.

Grace in this place, is the free favour and love of God from his own Quest. Grace what Answ. bowels, not for any desert, or worth, or strength of love of ours: it is his own free grace, and love, which is shed by the holy Ghost, and springs only from his own goodnesse and loving nature, and not from us at all; this is Grace: It must be distinguished from the fruits of it: as the Apostle doth distinguish them, Rom. 5. 15. Grace, and the gifts of grace. There is favour, and the gifts of favour, which is grace inherent in us. Here especially is meant the fountaine and spring of all the favour of God [Page 11] with the manifestation of it, with the increase of it, with the continuance of it. He wisheth these things; the favour of God, with the manifestation of it, to their souls; that as God would be gracious to them; so that he would shew his Grace, that he would discover it, and shine upon them: and to that end that he would give them his holy Spirit, to shed his love into their hearts. This shining of God into the heart, this shedding of the love of God into the heart, is the Grace here meant: Gods favour with the manifestation of it to the soul, and with the continuance of it, and the increase of it still. Grace un­to you. As if he should have said, I wish you the favour of God, and the re­port of it to your souls: that as he loves you, through his Christ; so he would witnesse as much by his holy Spirit to your souls. And I wish you likewise the continuance of it, and the increase of it, and the fruits of it likewise: for that must not be excluded, all particular graces, which are likewise called Graces. They have the name of favours, because they come from favour, and favour is the chief thing in them. What is the chief thing in joy, in faith, in love? they are graces: they cannot be considered as qua­lifications, as earthly things in us: they proceed from the grace and love of God, and have their especial value from thence. So I wish you the ma­nifestation, the continuance and increase of favour, with all the fruits of Gods favour, especially such as concern a better life. The word is easily un­derstood, after the common sence, Grace is the loving and free respect of a superiour to an inferiour: the respect of a Magistrate to such as are under him: such a one is in grace with the Prince we say: we mean not any inhe­rent thing: but free grace. So in Religion, it is not any inherent, habitu­al thing; Grace, but it is free favour, and whatsoever issues from free fa­vour. This must be the rather observed, this phrase, against the Papists: we say, we are Justified by Grace, and so do they: what do they mean by be­ing justified by Grace? that is, by inherent Grace; we say, No, we are justified by Grace, that is, by the free favour of God in Jesus Christ, so is the acception of the word.

But to come to the point, that which I will now note, is this, that Doctr. A Christian needs Grace, when he is in state of Grace.

A Christian, though he be in the state of Grace and favour with God, yet still he needs the continuance of it. He stands in need of the continuance of God. St. Paul here prayes for Grace, and peace to those that were in the state of Grace already. Why? The reason of it is, that we run into new Reas. We run daily into new breaches. breaches every day of our selves: as long as there is a spring of corruption in us, a cursed issue of corruption, so long there will be some actions, and speeches and thoughts, that will issue, that would of themselves break our peace with God; or at least hinder the sweet sence of it: therefore we have continual occasion to renew our desires of the sence and feeling of the fa­vour of God, and to renew our pardon every day, to take out a pardon of course, (as we have now the liberty to do, so oft as we confesse our sins, he is mercifull to forgive us) and to win his favour, we have need every day still, still of Grace. I list not to joyn in conflict here with the Papists concerning their opinion, I will but touch it by the way, to shew the danger of it. They will not have all of meer Grace: but Christians are under Grace while they are in this World, as St. Paul saith, all is Grace, Grace still: nay, at the day of judgement, The Lord shew mercy to the house of One siphorus at that day: at the day of judgement, Grace, and mercy, must be our plea, till we come to heaven. They stand upon Grace to enable us to the work, and then by the work we may merit our own salvation, and so they will not have it of [Page 12] Grace, of gift; but as a stipend a thing of merite. Directly contrary to St. Paul Rom. 6. ult. Eternal life is [...], (the word comes of [...], of gift) The gift of God a free gift through Jesus Christ our Lord. So from the first Grace, to Eternall life, which is the complement of all, all is Grace.

As for the New Testament, it is the Covenant of Grace: the whole carri­age of our salvation is called the Covenant of Grace: because, God, of Grace doth enter into Covenant with us. He sent Christ of Grace, who is the foundation of the Covenant. The fulfilling of it on our part, is of Grace; he gives us faith, Faith is the gift of God, he puts his fear in our hearts that we should not depart from him. And when he enters into Covenant with us, it is of Grace and love. It was of Grace that he sent Christ to be the foundation of the Covenant; that in the satisfying of his justice, he might be gracious to us, without disparagement to his justice. Of Grace he ful­fils the condition on our part: we are no more able to believe, then we are to fulfil the law; but he inables us by his word and spirit, (attending upon the meanes of Salvation) to fulfil the Covenant. And when we have done all, he gives us of Grace, Eternal life, all is of Grace.

There is nothing in the Gospel but Grace; therefore in the Ephes. 1. it is stood upon by the Apostle, To the praise of the Glorie of his rich Grace. From Ephes. 1. Election to Glorification, all is to the Glorie of his Grace.

We ought to conceive of God as a Gracious Father, withholding his anger (which we deserve to be poured upon us) by the intercession of How to con­ceive of God. Christ, withholding that anger, and the fruits of it. And notwithstand­ing we are in Grace, if we neglect to seek to God the Father; if we neg­lect to seek to Christ, who makes intercession for us, then (though we be in the first Grace still, we are not east away yet) we are filii sub ira sons un­der wrath, we are under Anger, though not under hatred.

Therefore every day we should labour to maintain the Grace of God with the assurance of it. It is a great matter to carrie our selvs so, as we To maintain Gods Grace daily. may be under the sence and feeling of the Grace of God. It is not sufficient to be in the Grace of God, but to have the report of it to our own hearts, to have it shine upon us.

How should we carry our selves so, that we may be in state of Grace, that is, in such a state, as we may find the sweet evidence and comfortable Quest. how to have continual assu­rance of Grace. feeling continually, that we are Gods Children?

First of all, there must be a perpetual, daily practise of abasing our selves, of making our selves poore; that is, every day to see the vanity of all Ans. things in the world out of us; to see the weaknesse of Grace in us; to see 1. abase our selves. the return of our corruptions that foile us every day; that so we may see in what need we stand of the favour of God: Considering that all comforts without are vanity, and that all the Graces in us are stained with corrupti­on: considering, besides the staines of our Graces, that there is a continu­all issue of corruption: these things will make our spirits poor, and make us hunger and thirst after the sence and feeling of free pardon every day. This will enforce us to renew our patent, to renew our portion in the Co­venant of Grace, to have daily pardon. This should be our daily practise to enter deeper, and deeper into our selves.

This is to live by faith. As God is continually ready to shew us favour in Christ, not onely at the first in acquitting us from our sins; but continu­ally doth shew us favour upon all occasions, and is justifyng and par­doning, and speaking peace continually to us: so there must be an action an­swerable [Page 13] in us, that is depending upon God by faith; living by faith. This we do by seeing in what need we stand of Grace, God resists the proud, but gives Grace to the humble.

Then again, that we may walk in the grace of God, and in the sence of it: let us every day labour to have our souls more and more enriched Labour to be rich in grace. with the endowments and graces of Gods Spirit, that we may be objects of Gods delight. Let us labour to be affected to things as he is affected, two cannot walk together except they be agreed. Let us hate that which God hates, and delight in that which God delights in, that we may have a kind of complacency, and be in love with the blessed work of the Spirit of God more and more: Let us labour to delight in them that grow in grace; as the nearer any one comes to our likenesse, the more we grow in familiarity with them. Labour also to preserve a clear soul, that God may shine upon us. God delights not in strangenesse to us, his desire is that we may walk in the sence and assurance of his grace and favour.

How shall we know that we are in state of Grace with God?

I Answer; (that we do not deceive our selves) we must look to the Quest. work of Gods grace: Gods grace is a fruitful grace; his favour is fruitful; Answ. How to know we are in Gods favour. it is not a barren favour, it is not a Winter Sun. The Sun in the Winter, it carries a goodly countenance, but it heats not to any purpose, it doth not quicken: but Gods grace, it carries life and heat where it comes: there­fore 1. By joy of the Spirit. if we be in state of grace and favour with God, we may discern it.

But in times of desertion, though a person be in grace and favour with God, yet many times he thinks he is not so.

It is true then we must not alway go to our feeling at such times, and the enlargement of our hearts by the Spirit of comfort, but go to the work of 2. By the graces of the Spirit. grace: for where grace and favour is, there are the graces of the Spirit. As it is nor a bare favour in regard of comfort, so it is not a barren favour in regard of graces: for every heart that is in favour with God, hath some graces of the Spirit. God enriches the soul where he shewes favour; his love-tokens are some graces; therefore if the witnesse, and comfort of the Spirit cease in case of desertion, let us go to the work of the Spirit, and by that we may know if we be in grace with God. For Gods people are a peculiar people: and Gods children have alwayes some peculiar grace, some Ornaments, some Jewels the spouse of Christ hath, which others have not.

Therefore examine thy heart, what work of God there is, and what de­sire thou hast after better things, what inward hatred against that which is ill, what strength thou hast against it: go to some mark of Regeneration, of the new Creature, and these will evidence that we are in a state of grace with God, because these are peculiar favours. And though we feel not the comfort, yet there is a work, and that work will comfort us more then the comfort it self will do.

And this is one thing whereby we may know we are in favour with God; when we can comfort our selves, and can go to the throne of grace through 3. By going to God in extremi­ty. Christ, when we can go boldly to God, it is a sign of favour: when we can call upon him, when we can go in any desertion to prayer; when in any affliction we can have inlarged hearts, it is a sign of favour with God. A meer hypocrite, or a man that hath not this peculiar grace, he trusts to outward things, and when they are gone, when he is in trouble, he hath not the heart to go to God; his heart is shut up, he sinks down, because he, relyed upon common matters: he did not relie upon the favour of God [Page 14] and the best fruit of it, which are graces, but upon common favours; therefore he sinks in despair.

But a sound Christian, take him at the worst, he can sigh to God, he can go to him, and open his soul to him: by Christ we have an entrance to the Father, Ephes 3. 12. We have boldnesse through faith. Every Christian hath this in the worst extremity, he hath a Spirit of prayer: though he cannot enlarge himself, yet he can sigh and groan to God, and God will hear the sighes of his own Spirit, they are loud in his ears. David, at the worst, he prayes to God, Saul at the worst, he goes to the Witch, and from thence to his swords point. But usually, the usual temper and disposition of a man in the state of grace is joy: for as one saith, Grace is the begetter of joy, for they both have one root in the Greek Language, there is the same root for favour, and for joy: so favour is usually and ordinarily with a sweet en­largement of heart, we may thank our selves else, that, do not walk so wa­rily, and so jealously as we should.

The reward that God gives his Children that are careful, is a Spirit of joy, Rom. 5. 1. Being Justified by faith we have peace of God, and joy in tribulation. For even as it is in humane matters, the favour and countenance of the King, it is as a shower of rain after a drought, it comforts his subjects: there is a wonderous joy in the favour, and grace of great persons alway. And as the favourable aspect of the heavens upon inferiour bodies▪ promiseth good things: and men promise themselves from that, favour and good: so the favour, and grace of God enlarge the soul with joy and comfort: And there is that measure of joy in those that are in the free favour of God, that they will honour God freely, to cast themselves upon his mercy.

And it is with a disesteem of all things in the World besides; it is such a joy as works in the soul a base esteem of all things else: St. Paul esteemed all drosse, in comparison of the knowledge of Christ, and the favour of God in Christ. So in Psal. 4. David saith of some, There be many that will say, who will shew us any good? any good, it is no matter: but saith the Holy Spirit in David, Lord lift up the light of thy countenance upon me: He goes to prayer, he saith not, who will shew us any good? it is no matter what, or how we come by it, any earthly good worldly men desire: No, saith he, Lord shew us the light of thy countenance, he desires that above all things. So he saith Psal. 3. The loving kindnesse of the Lord is better then life it self. Life is a sweet thing, the sweetest thing in the World, but the grace and favour of God is better then that: For in this when all comforts fail, the Children of God have assurance, that neither life, nor death, nor things present, nor things to come, nor any thing can separate us from the love of God in Christ, which shews it self better then life it self. When life fails, this favour shall never fail, Nothing shall be able to separate us from the favour of God in Christ; it is an everlasting favour, and therefore everlasting because it is free: if it were Originally in us, it would fail when we fail: but it is an everlasting favour, because it is free, God hath founded the cause of love to us in himself: so much for that; Grace be unto you.

All that I will say of peace in this place is this, to shew, That True peace issues from Grace.

It is to be had thence. Peace, we take here for that sweet peace with God and peace of conscience, and likewise peace with all things; when all Observ. things are peaceable to us: when there is a sweet successe in all businesse, [Page 15] with a security in a good estate. It is a blessed thing when we know that all will be well with us. This quiet and peaceable estate issues from grace, peace of conscience especially; I observe it the rather: It hath been the er­rour of the world to seek peace where it is not, to seek peace in Sanctifi­cation: to seek it in the work of Grace within a man. Not to speak of worldly men, that seek peace in outward contentments, in recreations, in friends, and the like; alas it is a poore peace; But I speak of Religious persons that are of a higher straine, they have sought peace, but not high enough. True peace must be selected from Grace: the free favour in Christ. This will quiet and still the clamours of an accusing conscience. God reconciled in Christ will pacifie the conscience, nothing else will do it. For if our chief peace were fetched from sanctification; (as many fetch it thence in error of judgment) alas the conscience would be dismaid, and al­waies doubt whether it had sanctification enough or no. Indeed sancti­cation and grace within is required as a qualification, to shew that we are not Hypocrites, but are in the state and covenant of Grace; it is not requi­red as a foundation of comfort, but as a qualification of the persons to whom comfort belongs. Therefore David, and St. Paul, and the rest that knew the true power and efficacy of the Gospel, they sought for peace in the grace and free favour of God.

Let us lay it up, to put it in practise in the time of dissolution, in the time of spiritual conflict, in the time when our consciences shall be awakened (and perhaps upon the rack,) and Satan will be busie to trouble our peace; that we may shut our eyes to all things below, and see God shining on in Christ; that we may see the favour of God in Christ, by whose death and passion he is reconciled to us, and in the Grace and free favour of God in Ghrist we shall see peace enough.

It is true likewise (besides peace of conscience) of all other peace, peace of successe, and peace of state; that all creatures, and all conditions are peacable to us, whence is it? It is from Grace: for God being reconciled, he reconciles all; when God himself is ours, all is ours, when he is turned, all is turned with him; when he becomes our father in Christ, and is at peace with us, all are at peace besides: so that all conditions, all estates, all creatures, they work for our good. It is from hence, when God is turned, all are turned with him. He being the God of the creature, that sustaines and upholds the creature, in whom the creature hath his being and working: he must needs therefore turn it for the good of them that are in covenant with him. All that are joyned in covenant with him he fills them with peace: because they are in Grace with him.

This should stir up our hearts, above all things in the world to pray for Grace, to get Grace, to empty our selves of self-confidence, that we may be vessels for Grace: to make Grace our plea, to magnifie the Grace of God.

We must never look in this world for a peace altogether absolute, that is reserved for heaven, our peace here is a troubled peace; God will have a distinction between heaven and earth. But when our peace is interrupt­ed, when the waters are come into our souls, what must be our course? when we would have peace, go to Grace, go to the free promise of Grace in Christ. Grace and Peace.

The spring of Grace and peace are here mentioned.

[Page 16] After the Preface he comes to the Argument which he intends, and begins with blessing.

One part of the scope of this blessed Apostle is, to avoid the scandall of his sufferings; for, he was a man of sorrows, if ever man was (next Christ, who was a true man of sorrow) the blessed Apostle was a man of miseries and sorrow. Now, weake shallow Christians thought him to be a man diserted of God, they thought it was impossible for God to regard a man so forlorn, so despicable as this man was: What doth he? before he comes to other matters, he wipes away this imputation, and cleers this scandal; You lay my crosses and sufferings, and disgraces in the world to my shame, it is your weakness, that which you account my shame, is a matter of praise. I am so farre from being disheartned or discouraged from what I suffer, that,

That which to the flesh is matter of scandall and offence, that to the spi­rit, and to a spirituall man is matter of glory, so contrary is the flesh and the Spirit, and so opposite is the disposition, and the current of the fleshly man to the spirituall man. Job was so farre from cursing God for taking away, that he saith, Blessed be the name of God, not onely for giving, but for taking away too.

What ground there is in troubles and persecutions to blesse God, we shall see in the current and passages of the Chapter.

To come then to the very verse it selfe, where there is a blessing and pray­sing of God first: And in this praysing consider

The

• Act
• Object.
• Reasons.

The Act, Blessed be God, which is a praysing.

The Object is God the Father,

The Reasons are inwrapped in the Object, Blessed be God the Father of our Lord Jesus Christ: because he is the God and Father of Iesus Christ, there­fore blessed be he.

Secondly, another reason is, because he is the Father of mercies.

Another reason is, from the Act of this disposition of mercie in God, he is the God of all comfort, and as he is comfortable, so he doth comfort, Thou art good and doest good, saith the Psalmist: thou art a God of comfort, and thou doest comfort; For, as he is, so he doth, he shews his Nature in his working. Blessed be God the Father of our Lord Jesus Christ, the Father of mercies, and God of comfort, of which I shall speake when I come to them.

We see here the heart of the blessed Apostle being warmed with the sense and taste of the sweet mercy of God, stirrs up his tongue to bless God; a full heart and a full tongue. We have here the exuberancie, the abun­dance of his thankfulness, breaking forth in his speech, his heart had first tasted of the sweet mercies, and comforts of God before he prayseth God: The first thing that we will observe hence is, that,

It is the disposition of Gods Children (after they have tasted the sweet mercy and Obser. The disposition of Gods Chil­dren to be thankfull. comfort and love of God) to break forth into the praysing of God and to thanksgiving.

It is as naturall for the new creature to doe so, as for the birds to sing in the Spring; when the Sun hath warmed the poore creature, it shews its [Page 17] thankfulnesse in singing; and that little blood and spirits that it hath, being warmed after winter, it is natural for those creatures so to do, and we delight in them.

It is as natural for the new creature (when it feels the Sun of righteousness warming the soul, when it tastes of the mercy of God in Christ) to shew forth it self in thankfulnesse and praise: and it can no more be kept from it, then fire can keep from burning, or water from cooling: it is the nature of the new creature so to do.

The reason is, every creature must do the the work for which God hath enabled it, to the which God hath framed it: the happi­nesse of the creature is in well doing, in working according to its nature; the heathen could see that. Now all the creatures; the new creature espe­cially is for the glory of God in Christ Jesus. All the new creature, and what priviledges it hath, and what graces it hath, all is that God may have the glory of grace: why then, it must needs work answerable to that which God hath created it for; therefore it must shew forth the praise and glo­rie of God. Blessed be God, saith the Apostle Ephes. 1. And the bles­sed Ephes. [...] Apostle St. Peter begins his Epistle, Blessed be the Father of our Lord Jesus Christ; who hath begotten us to an Inheritance Immortal and undefiled, which fadeth not away, reserved for us in Heaven.

I shall not need to set down with the exposition of the word (Blessed). How God blesseth us, and how we blesse God. His blessing is a conferring To blesse God, what. of blessing; our blessing is a declaring of his goodnesse: it is a thing well enough known. Our blessing of God, is a praising of God, a setting out what is in him.

Onely, one thing is to be cleared. What good can we do to God in bles­sing of him? he is blessed, though we blesse him not; and he is praised whe­ther we praise him or no: he had Glorie enough before he made the world, he contented himself in the Trinity, the blessed Trinity in it self, be­fore there were either Angels, or men or other creatures to blesse him; and now he can be blessed enough, though we do not blesse him.

It is true, he can be so; and he can have heaven, though thou hast it not but be a damned creature, and he will be blessed whether thou blesse him or no. We add nothing to God when we blesse him.

Our blessing of him is required as a dutie to make us more capable of his graces, to him that hath shall be given. To him that hath, (and useth 1. It is a duty to God. that he hath to the Glorie of God) shall be given more: we give no­thing.

The stream gives nothing to the fountain; the beam gives nothing to the Sun, for it issues from the Sun; our very blessing of God is a blessing of his.

It is from his Grace that we can praise his Grace; and we run still into a new debt, when we have hearts enlarged to blesse him.

We ought to have our hearts more enlarged, that we can be enlarged to prayse God.

And to others it is good; for others are stirred up by it: Gods goodnesse 2. It stirs up others and mercy is enlarged in regard of the manifestation of it to others, by our blessing of God.

Yea, this good comes to our souls, besides the increase of Grace, we 3. It is good for our selves. shall find an increase of joy and comfort; that is one end why God re­quires [Page 18] it of us, though he himself in his essence be alway alike bles­sed, yet he requires that we should be thankful to him alway, that we should blesse and praise him even in misery and affliction: & why then? because if we can work upon our hearts a disposition to see Gods love, and to praise and blesse him, we can never be uncomfortable; we have some comfort against all estates and conditions, by studying to praise God, by working of our hearts to a disposition to praise and bless God; for then crosses are light, crosses are no crosses then: That is the rea­son that the Apostles and Holy men so stirred up their hearts to praise and thansgiving, that they might feele their crosses the less, that they might be lesse sensible of their discomforts; for undoubtedly when we search for matter of praysing God in any afliction, and when we see there is some mercy yet reserved, that we are not consumed; the consideration that there is alway some mercy, that we are yet unthankfull for, will inlarge our hearts, and God when he hath thanks and praise from us, he gives us still more matter of thankfulnesse, and the more we thank him and praise him, the more we have matter of praise.

This being a truth, that Gods Children, when they have tasted of his mercie, break forth into his praise, it being the end of his favours, and na­ture being inclined thereto; this should stirre us up to this duty, and that we may the better perform this holy duty, let us take notice of all Gods favours and blessings: Knowledge stirs up the affections, blessing of God springs immediately from an inlarged heart, but enlargement of heart is stirred up from apprehension: for as things are reported to the knowledge, so the understanding reports them to the heart and affections Therefore it is a duty that we ought to take notice of Gods favours, and with taking notice of them.

To mind them, to remember them, forget not all his benefits, Psal. 103. Praise the Lord O my soule, and forget not all his benefits; insi­nuating 2. To mind them. that the cause why we praise not God is the forgetting of his benefits.

Let us take notice of them, let us register them, let us mind them, let us keep diaries of his mercies and favours every day; he renews his mercies and favours every day, and we ought to renew our blessing of him every day, we should labour to do here, as we shall do when we are in heaven, where we shall do nothing else but praise and bless him; we ought to be in Heaven, while we are on the earth, as much as we may; let us register his favours and mercies.

But what favours?

Especially spirituall, nay, first spirituall favours, without which Spirituall fa­vours especially to give thanks for. we cannot heartily give thanks for any outward thing; for the soule will cast with it self, till it feele it selfe in Covenant with God in Christ, that a man is the Child of God.

Indeed I have many mercies and favours, God is good to me; but perhaps all these are but favours of the Traytor in the prison that hath the liber­tie of the Tower, and all things that his heart can desire; but then he looks for an execution, he looks for a writt to draw him forth to make him a spectacle to all; and so this trembling for fear of a future ill which the soul lookes for, it keepes the soul from thankfulnesse. It cannot be heartily thankful for any mercy, till it can be thankful for spiritual fa­uors.

[Page 19] Therefore first let us see that our state be good, that we are in Christ, that we are in the covenant of Grace, that though we are weak Christians, yet we are true, there is truth in Grace wrought in us. And then when we have tasted the best mercies, spirituall mercies, when we see we are taken out of the state of nature (for then all is in love to us) when we have the first mercy, pardoning mercy, that our sins are forgiven in Christ, then the other are mercies indeed to us, not as favours to a condemned man.

And that is the reason that a carnall man, he hath his heart shut, he cannot Why a carnal man is un­thankful. praise God, he cannot trust in God: because he staggers in his estate, because he is not assured: he thinks, it may be God fattens me against the day of slaughter. Therefore I know not whether I should praise him for this or no. But he is deceived in that: for if he had his heart enlarged to blesse God for that, God would shew further favour still; but the heart will not yield hearty praise to God, till it be perswaded of Gods love. For all our love is by reflection. We love him, because he loved us first, and we praise and blesse him, because he hath blest us first in heavenly blessings in Christ.

Let us take notice of his favours, let us mind them: let us register them, especially favours and mercies in Christ. Let us after think how we were pulled out of the cursed estate of nature, by what ministery, by what ac­quaintance, by what speech, and how God hath followed that mercie with new acquaintance, with new comfort to our souls, with new refreshings: that by his spirit he hath repressed our corruptions, that he hath sanctified us, made us more humble, more careful, that he hath made us more jea­lous, more watchful: these mercies, and favours, will make others sweet unto us.

And then learn to prize and value the mercies of God, which will not be unlesse we compare them with our own unworthinesse: lay his mercies toge­ther with our own unworthinesse, and it will make us break forth into blessing of God. When we consider what we are our selves, as Jacob said, lesse than the least of Gods mercies.

We forget Gods mercies every day, he strives with our unthankfulnesse: the comparing of his mercies with our unworthiness and our desert on the contrary, will make us to blesse God for his goodnesse and patience, that he will not onely be good to us, in not inflicting that which our sins have deserved; Blessed be God the Father of our Lord Jesus Christ.

And (to name no more bút this one) above all, beg of God his holy spi­rit: Beg the spirit. for this Blessing of God is nothing else, but a vent from the spirit. For as Organs and wind Instruments do never sound except they be blown, they are dead and make no musick till there be breath put into them: so we are dead and dull instruments; therefore it is said, we are filled with the Holy Ghost. All Gods children they are filled with the spirit before they can praise God: the spirit stirres them up to praise him, and as it gives them matter to praise him; for, so it gives the Sacrifice of praise it self. God gives to his children, both the benefits to blesse him for, and he gives the blessing of a heart to blesse him. And we must beg both of God: beg a heart able to discern spiritual favours, to tast and relish them, and to see our own unworthinesse of them, and beg of God his holy spirit to awa­ken, and quicken, and enlarge our dead and dull hearts to praise his name. To stir up our selves to praise God.

Let us stir up our hearts to it, stirr up the spirit of God in us every one [Page 20] that hath the spirit of God, should labour to stir up the spirit, as St. Paul writes to Timothy, and as David stirs up himself, Praise the Lord O my soul, and all that is within me praise his holy name; so we should raise up our selves, and stir up our selves to this duty.

And shame our selves; what, hath God freed me from so great misery? To shame our selves for un­thankfulnesse. and hath he advanced me to so happie an estate in this world? doth he put me in so certain a hope of glorie in the world to come? have I a certain promise to be carried to salvation? that neither things present nor things to come shall be able to separate me from the love of God in Christ Jesus? doth he renew his mercies every day upon me? and can I be thus dead, can I be thus dull-hearted? Let us shame our selves. And certainly if a man were to teach a Child of God a ground of humiliation: if a Child of God that is in the state of grace should ask how he might grow humble and be abased more and more, a man could give no one direction better then this, to consider how God hath been good continually; how he hath been patient and good, and upon what ground we hope that he will be so: and to consider the disposition of our own drooping, drousie souls: if this will not abase a soul that hath tasted the love and mercie of God, nothing in the world will do it. There never was a Child of God of a dull temper and disposition, but he was ashamed, that being under such a covenant of favour, that he should yet not have a heart more enlarged to blesse God.

To stir us up to this duty, for arguments to perswade us, what need we Motions to thankfulnesse. use many? It should be our duty in this world to be as much in heaven and heavenly imployment. Our conversation is in heaven (saith the Apostle) 1. it is the imploy­ment of heaven. How can we be in heaven more then by practising of that which the Saints and Angels, and the Cherubins, and Seraphins spend all their strength in there? How do they spend all that blessed strength with chearfulnesse and joy, that are in that place of joy? How do they spend it, but in setting forth the praise of God, the wonderful goodnesse of God that hath brought them to that happinesse? Certainly that which we shall do for ever in heaven, we ought to do as much as we may do on earth. And it is (as I said be­fore) 2. It mitigates crosses. in all aflictions and troubles, the only special way to mitigate them, to work our hearts to thankfulnesse for mercies and favours that we enjoy. We have cause indeed at the first to be abased and humbled; but we have more cause to rejoyce, in working our hearts to comfort in blessing of God, it will ease the crosse, any crosse whatsoever. I will not dwell further upon the point, I shall have occasion oft to digresse upon this duty.

The Object of prayse here, is God, cloathed with a comfortable descri­ption; God how con­sidered the ob­ject of praise. not God simply, for alas we have no hearts to praise God, take God onely armed with justice, cloathed with Majesty. Consider God thus, indeed he deserves glory and praise, but the guilty soule will not praise him thus considered, and abstracted from mercie and goodness, and love, there­fore saith he, Blessed be God God how considered, Blessed be God.

First, he is father of Christ, and then Father of mercies, and God of com­fort. God, so considered, be blessed.

And only God, this sacrifice, this perfume, this incense it must not be mispent upon any creature, we have all of his grace, and we should returne all to his glory, that is a duty. But consider him as he is described here, [Page 21] first the father of Christ, and then the father of mercies, and God of all comfort. And it is not to be omitted, thar first he begins with this.

Not the Father of our Lord Jesus Christ only as he is God, but the Fa­ther of our Lord Jesus Christ as he is man: for God being the Father of whole Christ, being father of the person, he is father of the manhood, taken into unitie with that person; so he is Father both of God and Man, they can­not be dividedin Christ, he being the Father of whol Christ, he is the Father God and Man. And he is first the Father of Christ, and then the Father of us, and the Father of mercies; for alas, unlesse he had been the Father of Christ, God and Man, Mediatour, he could never have been the Father of such cursed creatures as we are: but because he is the Father of Christ, of that blessed manhood, which Christ hath taken into Unitie of person with the God-head, therefore he is the Father of us, who by Union are one with Christ.

The point then is, that,

Here is the reason of blessing and praysing him, in this, that he is the Fa­ther of Jesus Christ, for thence he comes to be our Father; it is a point that we think not oft enough on, but it is the ground of all comfort, for we have all at the second hand, Christ hath all first, and we have all from him: He is the first Son, and we are sons, he is the first beloved of God, and we are beloved in him; he is filled first with all grace, and we are filled from him, of his fulnesse we receive Grace for Grace: he was first acquitted of our sinnes, as our surety, and then we are justified, because he was iustified from our sins, being our surety, he is ascended into Heaven, we shall ascend; he sits at the right hand of God, and we sit with him in heavenly places; he judgeth, we shall iudge him; whatsoever we doe, Christ doth it first, we have it in Christ, and through Christ, and from Christ, he is the Father of Christ, and our Father.

Therefore we ought to blesse God for Christ, that he would predestinate Use 1. To bless God for Christ. Christ to be our head, to be our Saviour; that he would take the humane nature of Christ, and make it one person with his Divine nature, and so predestinate us, and elect, and chuse us to salvation in him, blessed be God that he would be the Father of Jesus Christ.

And as this should stirre us up to bless God for Jesus Christ; so likewise it should direct us to comfortable meditations, to see our Nature in Christ first, and then in our selves: See thy Nature abased in Christ, see thy Na­ture glorified in Christ, see thy Nature filled with all grace in Christ, and see this, that thou art knit to that Nature, thou art flesh of Christs flesh, and bone of his bone, and thou shalt be so as he is. In that Christs nature was first abased, and then glorified; this nature shall first be abased to death and dust, and then be glorified. Christ died, and rose again, thou art predesti­nated to be conformable to Christ; for as his flesh was first humbled and then glorious, so thine must be first humble, and then glorious. His flesh was holy, humble, and glorious, and so must ours be: whatsoever we look for (in our selves) that is good, we must see it in Christ first.

Aud when we heare in the Gospel, in the Articles of the Creed, of Christ crucified, of Christ dying, of Christ rising, ascending, and sitting at the right hand of God: let us see our selves in him, see our selves dying in [Page 22] him, and rising in him, and sitting at the right hand of God. For the same God that raised Christ natural, will raise Christ mystical, he will raise whole Christ: for he is not glorified by pieces; as whole Christ natural, in his body and members was raised, so shall whole Christ mystical be. Therefore in every Article of the Creed blesse God, blesse God forabasing of Christ: blesse God for raising him up, blesse God for raising us up: Blessed be God who hath raised us up to an immortal hope, by the Reserrection of Christ, saith St. Peter: blesse God for the ascension of Christ, that our Head is in heaven. Let us blesse God, not for personal favours only, but go to the spring: blesse God for shewing it to Christ, and to us in him.

This point the Apostle had learned well: therefore he begins with praise, Blessed be God the Father of our Lord Jesus Christ. If the Virgin Mary thought her self blessed, and all Generations should call her Blessed, for bearing our Saviour in her Womb, and so being his Mother; then all Generations must needs do this duty to call God blessed, because he is the Father of Christ. So God the Father is to be blessed as the spring of favours: for he gave Christ. All Generations call the Virgin Mary blessed, because she was the Mother of Christ: but that was in a lower degree, then God was his Father. This point ought to take up our meditations; to think we have all in Christ first; to think of our selves in Christ, it is comfortable; and Christ shall have more glory by it; God the Father and the Son shall have glory by it, and we shall have comfort.

The second consideration of God is, not only as he is the Father of Christ; but as he is,

God is the Father of Christ, and our Father, and the Father of mercies, God the Father of mercies be­cause the Fa­ther of Christ. but as I said before in this method, he is first the Father of Christ, and then our Father, and then the Father of mercies. For he could never be the Fa­ther of mercies to us, except he were the Father of Christ: For mercy must see justice contented, one attribute in God must not devour another; all must have satisfaction, his Justice must have no wrong: nor it hath not now, it is fully satisfied by Christ.

Therefore God is the Father of Christ, that Christ in our nature might die for us, and so he might be our Father notwithstanding our sins, having punished our sins in our surety Christ. So being the Father of Christ, and our Father, he is the Father of mercies, his justice hath no losse by it.

If God had not found out a way out of the bowels of his mercy, how he might shew good to us, by reconciling mercy and justice in the Media­tor Christ, in punishing him for our sins, to let us free, he had never been a Father of mercy, if he had not been the Father of Christ first; for we be­ing in such contrary terms as God and we were, he being holinesse, and we nothing but a masse of sin and corruption: without sufficient satisfaction of an infinite person there could be no reconciliation: therefore he is the Father of Christ who died for us, he took our nature upon him to satisfie Gods justice; and then Father of us, and so Father of mercy to us.

He may well be the Father of mercies now, being the Father of Christ; of our nature in Christ: for (as I said) he is the Father of Christ as man, as well as he is God: being the Father of our nature, being taken into the unity with his own Sons Nature (for both make one Christ,) he becomes the Father of mercies; he is a Father to him by nature; to us by Grace and Adoption; The Father of Christ, and Father of mercies. It is a necessary me­thod; [Page 23] for God out of Christ is a fountain indeed, but he is a [...] sea­led up, he is a God Merciful and Gracious in his own nature, but there is sin that stops the fountain, that stops the current of the mercy: there must be therefore satifaction to his justice, and wrath, before there can be recon­ciliation, before there can any mercy flow from him. He is first the Fa­ther of Christ, and then the Father of mercies: we have all from Christ. If he were not the Father of Christ, he should be the Father of no body; for immediatly no man is able to appear before God without a mediator.

By Father (which is a kind of Hebraisme,) is meant, he is the Original, the spring of mercies: he is the Father of mercies. He doth not say the Father of one mercy, but the Father of mercies. His mercy is one, it is his Nature, it is Himself, as he is one, so mercy in him is one: it is one in the fountain, but many in the streames: it is one in him, one nature, and one mercy: but because we have not one sin, but many sins, we have not one misery, but many, that lies upon this fraile nature of ours: therefore according to the exigences of us wretched Creatures, according to our sins and miseries, his mercies stream out, they are derived and run out to all kind of sin and misery whatsoever.

The Father of mercies: If all mercies were lost, they must be found in him, he is the Father of mercies; they are his bowels (as it were) and mercy plea­seth him as a man is pleased with his own natural Child The Father of mer­cies, he doth not say the Author of mercies, but the Father of them: he gives them the sweetest name that can be: he doth not say the Father of revenge, or of judgement (though he be the father of them too): but to his Children the father of mercies: A sweet name under which none should despair.

But to shew some reasons, why he is so stiled. There is good reason, God is stiled Father of mer­cies. being the Father of Christ, his justice being fully contented, sin being taken away that stopped the current of his mercies, he being naturally merciful, 1. Because Christ his ju­stice is satisfied. his mercies run freely: Father of Christ, and Father of mercies; it followes well, he is the father of mercies, because he is the Father of Christ, and because his justice is satisfied in him, and he being naturally merciful, what hinders but that mercy may run amain, freely, and abundantly upon those that are in covenant with him in Christ, that are members of Christ: that is one reason, because his justice is satisfied.

And because he is naturally merciful, therefore he is the Father of mer­cies. 2. Because he is naturally merci­full. The Sea doth not more naturally flow, and is moist, and the Sun doth not more naturally shine, the fire doth not more naturally burn, heavy bodies do not more naturally sink to the center, then God doth naturally shew pitty and mercy where his justice is satisfied: for it is his nature, it is himself.

The Apostle doth not name other attributes; for alas, other attributes All Gods attri­butes without mercy terrible. would scare us: As for example, if the guilty conscience consider him as a God of justice, it will reason thus: what is this to me? I am a sinner, and he will be just in punishing: if he consider he is a God of Wisedome, the conscience considers, he is the more wise to find out my windings, and turnings from him, and my covering of my sins; he is the more wise to find me out in my courses, and to shame me: he doth not say, he is a God of power, the Father of Power; the guilty conscience then would reason, he is the more able to crush me, and to send me to hell.

[Page 24] Indeed there is no attribute of God, but it is matter of terrour, being secluded from mercy; but considering, God the Father of mercies, then we may consider sweetly and comfortably of all other attributes: He is mercifull and good to me; therefore his wisdom that shall serve to do me good, to devise good things for me, his power shall serve to free me from mine enemies, his Justice to revenge my quarrell, and so all other attri­butes, shall be serviceable to my comfort: they may be thought upon sweetly, where mercy is laid claime unto before: Therefore here he is called the Father of mercie, and not the Father of other at­tributes.

To unfold the word a little (mercie) is here, the same with grace Mercie, what. to a person in miserie: Mercie is but free favour shewed to a miserable person: Grace shews the freenesse of it, and mercie shews the state of the person to whom it is shown: alway where mercy is, either there is present or else possible miserie.

There was mercie shewed to Angels that stood, to free them, to give them grace to stand; they might have fallen as the Devils did when they were Angels; none are the Subjects of mercie, but such as either are in mi­sery, or are possible to fall into miserie: now when God keeps and up­holds the creature from falling into that which he is subject to fall into, he being a creature taken out of nothing, and therefore subject to fall to nothing without assistance, to hold him from that whereto he would fall without being upheld; this makes him the Object of mercy, whatsoever the misery be spirituall or outward.

Thus God is the Father of mercie, he upholds his Children from that which else they would fall into continually, He is the Father of mercie, be­fore Kinds of Gods mercie. conversion, offering and injoyning mercie to them, that as they will be good to their soules, they would receive mercie. He joyns his glory and his mercy together, that he will be glorified in shewing mercie, and he presseth it upon us. What a mercie is this, that he should press mercie upon us for our own good? Why will ye dye, O House of Israel. And Come unto me all ye that are weary and heavy laden, there is mercie before conversion; and there is mercie in prolonging his wrath, in not punishing, and there is mercie in pardoning sinne freely, in pardoning all sinne, the pu­nishment and the guilt, and all: and when we are in the state of Grace, and have our sins pardoned, still it is his mercy to forbeare the punishments due to us: in mitigating his corrections, and in seasonable corrections: for it is a mercy for God to correct his Children seasonably: Therefore we are corrected of God, that we should not be damned with the world.

It is a mercy to have seasonable correction; it is a mercy to have cor­rection mitigated, and sweetned with some comforts: It is a mercy after we are in the state of Grace (besides this) to have the continuance of out­word blessings.

God renews his mercies every day, His mercies faile not, Lament. 3. 22. his mercies are renewed continually upon us.

So he is father of all kind of mercies; privative mercies, in freeing us from ill, and positive mercies, in bestowing good, pardoning mercies, hea­ling mercies, preserving mercies, all mercies come from this Father of mercie.

I will not stand to unfold them in particular; for indeed every thing that [Page 25] comes from God to his children, it is a mercy, it is as it were dipt in mer­cy before it comes to us: it is a mercy, that is, there is a freedome in it, and a pity to his creature: For the creature is alway in some necessity, and in some dependance: we are in a state of necessities in this life, in some mise­ry or other, and that (as I said) is the object of mercy.

Besides, we are dependant for the good we have; it is at Gods mercy to continue or to take away any comfort that he gives us, every thing is a mercie. And in every thing we take from God, we ought to conceive a mercy in it, and to think this is a mercy from God, if we have health, it is a mercy, if we have strength, it is a mercy, if we have deliverance, it is a mercy: it comes in the respect and relation of a mercie all that comes from God. He is not said to be the father of the thing: but the Father of mercies, there is a mercy contained in the thing, they come from the pity and love of God, and that is the sweetest: therefore he is said to be the Father of mercies.

What use may we make of this, that God is the Father of Mer­cies?

It is a point full of sweet and comfortable uses, to those that are not in the state of grace, and to those that are in the state of grace.

To those that are not in the state of grace, they should see here a haven to flie to, a City of refuge, to flie unto: do but consider thou wretched soul, how God is stiled a Father of mercies to thee, a God of bounty: all is to allure thee to repentance, to allure thee to come in. He is not mercifull by accident, but he is naturally merciful in himself, he hath bowels of mer­cie in himself, Mercy pleaseth him, Micah 7.

Therefore despair not thou drooping soul, whosoever thou art that art under the guilt of sin, come to the Father of mercies, cast thy self into this Sea of his mercie, hide thy self in these bowels, be not an enemy to thine own mercie, as Jonah saith, refufe not thy own mercie that is offered. There is mercie pressed upon thee, mercie with threatning if thou believe not mercy, now thou art called to receive it. The wrath of God hangs over thee as a weight, or as a sword ready to fall upon thee. As Christ sath Joh. 3. The wrath of God hangs over us, if we do not receive mercie offered us.

Alledge not thy sins against mercie: thy sins are the sins of a creature, God is the Father of mercies, he is infinite: Christ thy Saviour hath made an infinite satisfaction, and thy sins are finite, and in that respect there is mer­cie for thee if thou wilt come in, if thou apprehend, and receive mer­cie.

One deep calls upon another deep, the depth of thy sins and misery, drawes unto it, and calls upon the depth of mercy. The mercy of God is above all his works, Psal. 147. It is not only above all his works to cover them all, and under them to uphold them; but it is beyond them all, his mercy exceeds all other attributes to the creature. It is above his works, and upon his works, and under his works, and it is above thy works too. He is more glorious in his mercy then in any other attribute: he doth all for the glory of his mercy, both in the Creation, and in the Gospel: his mercy there­fore is above his own workes, and above thy workes if thou come in.

Oyl is of a Kingly nature, it swims above all other liquors: so [Page 26] the mercy of God, like oyl it swims above all other attributes in him, and Simile. above all sin in thee, if thou wilt receive it.

In a corrupt estate the special mercy is forgiving mercy; if it were not Forgiving mer­cies, the princi­pal. for forgiving mercies, all other gifts and mercies were to little purpose: for it were but a reserving of us to eternal Judgement, but a feeding the Trai­tor to the day of Execution, a giving him the liberty of the priison, which is nothing unlesse his Treason be pardoned; so the forgiving mercy leads to all the rest. Now these forgiving mercies, they are unlimitted mercies, there is no bounds of them: for he being the Father of Christ, who is an infinite person, and having received an infinite satisfaction from an infinite Person, he may well be infinitely merciful: and himself is an infinite God, his mercies are like himself, the satisfaction whereby he may be mer­ciful is infinite: hereupon it is that he may pardon, and will pardon all sin without limitation, if they be never so great, never so ma­ny.

This I observe the rather, to appease the conscience of a sinner when it is suppressed with terrour, and fear of the greatnesse of his sins. Consider how God hath set down himself, and will be known and apprehended of us, not onely as merciful, but a Father of mercies, and not of one mercy, but of all mercies, not only giving, but forgiving especially, Which forgiveth all thy sins, and healeth all thy infirmities, Psal. 103. This I observe against a pronenesse in us to despair: we are not now proner in the time of peace to presume, then when conscience is awakened to despair, we are prone to Men prone to presume of Gods mercies. both alike: For here is the poyson of mans corruption. Is God so merciful? surely, I may go on in sin, and cry God mercy, and there is an end: God is merciful, nay, the Father of mercies.

Now in the time of peace, sin is nothing with us, swearing is nothing, rotten discourse is nothing, going beyond others in our dealing and com­merce is nothing, getting an estate by fraud and deceit is nothing: The bread of deceit is sweet; loose, licentious, libertine life is nothing: and those that do not follow the same excesse, and are dissolute, it is a strange matter with us, they are strange people; we think it strange that others do not so, and if they be better then we, it is but hypocrisie: men measure all by them­selves, so all is nothing. Great, grosse swearing is nothing, men glory in it, and to make scruple of it; it is thus and thus: they have terms for it. And what is the bawde for all this? Oh! God is merciful, and Christ he is wonderous merciful, he took our nature that he might die for us, &c.

It is true indeed; but when the conscience is awakened, then the con­science will tell thee another lesson, the conscience will set God as just, and Satan will help conscience, with accusations and aggravations: it is true, it is too true, the conscience will take part with God, and with his word: it is true thou hast done thus, and thus, these are thy sins, and God is just.

And especially at the hour of death, when earthly comforts fail, and there is nothing but sin set before a mans eyes (the comforts that are set before him, can do him no good) then the con­science will hardly receive any comfort: especially the conscien­consciences [Page 27] of such as have gone on in a course of sin, in spight of good meanes: a conscience of such a man as either refuseth or rejects the meanes, because it would favour it self in sin; or a conscience that be­ing under means, having had it sins discovered to it, that conscience will hardly admit of any comfort. And there is none, but they find it another manner of matter then they think it. Sin is a blacker thing then they ima­gine, their oathes that they trifle with, and their dissolute, and their rotten discourse (when they should be better affected) upon the sabbath, and such like: therefore we ought to look to it.

Well; to presse this point of presumption a little further now I am in it. We are wonderous prone to abuse this mercie to presumption, and after to despaire.

I consider this before hand, that however Gods mercy be unlimited, as to whom Gods mercy is unli­mitted. indeed it is in it self; it is so unlimited to those that repent, and to those that receive and embrace mercy, and mercy in one kind as well as ano­ther; it is so to those that repent of their sins; for God is so the Father of Mercie, as that He is the God of Vengeance too, he is a just God too.

The conscience will tell you this well enough, when the outward comforts (that now you dally with, and set as Gods in the room of God, and drown your selves in sensuality, and Idolatry, with the creature, and put them in the place of God, when they are taken away, conscience will tell you, that God is merciful indeed; but he is just to such that refuse mer­cies.

Therefore though his mercy be unlimited to such as are broken heart­ed, to such as repent of their sins: (for he will glorifie his Mercy, as he may glorifie his other attributs) he is wisely merciful: if he should be merciful to such as go on in sin, he should not be wisely merciful.

Who, among men, if he be wise would be mercifull to a Child, or Servant without acknowledgement of the fault?

Was not David over merciful to Absalom? Yes, it was his fault: yet out of wisdome, he would not admit him into his presence, till he was humbled for his fault, and made intercession, though he doted upon him. God is infinitely wise, as he is Merciful: therefore He will not be Merciful to him that goes on in wickednesse and sin. This cannot be too often pressed: for the most of the auditors wheresoe­ver we speak, the Divel hath them in this snare, that God is merciful &c. and doth he not know how to use it? He is so indeed, but it is to re­pentant souls, that mean to break off their course of sin.

Otherwise, if the Mercie of God work the other way, hearken to Gods Wrath to presumtuous sinners. thy doom, He that blesseth himself (saith God,) by Moses Denteronomy 29. 16 & saith, these curses shall not come to me: he that blesseth himself and saith: Oh, all shall be well, God is Mercifull &c. My wrath shall smoak against him, and I will not be merciful to him, that goes on in his sins. God will wound the hairie scalp of him that goes on in Sin. As the Apostle saith Romans 2. he that abuseth the bountie and patience of God, that should lead him to repentance, he trea­sureth up wrath against the day of wrath. The Scripture is never in any case more terrible then this way. In Esay 28. you have made a covenant with hell and death, with Gods judgments: but hell, and death hath not made a cove­nant with you. You make a covenant, & think you shall do well, but God is [Page 28] terrible to such, his wrath shall smoak against such as make a co­venant with his judgments, and treasure up wrath against the day of wrath.

Take heed, if the proclamation of mercy, call thee not in: if thou stand out as a Rebell, and come not in, but go on still: then ju­stice layes hold on thee: Gods wrath shall smoak against thee. As we see in Prov. 1. I will laugh at your destruction, speaking of those that would not come in, Chidas, it is in Esay. 27. 11. He that formed them and made them will have no mercy on them, nor shew them fa­vour. He will have no delight in them. They are Ignorant sotts, and will not labour to know God, and his will, to do, and obey it: he that made them will have no delight in them, and he that formed them will reject them. It is a pittiful thing, when God that made them, and formed them in their mothers womb; whose creatures they are, shall have no de­light in them, when he that made them, his heart shall not pittie them Ezek. 18. 18. he that goes on in a course of sin presumptuously, and doth not re­pent, Gods eye shall not pittie him, he that made him will have no delight in him.

Therefore the Apostle, because we are disposed, and prone, to abuse the goodnesse and long suffering of God, and the mercies of Christ, he saith, Be not deceived, be not deceived, (he oft presseth this) for neither the cove­tous, nor licentious persons shall enter into heaven.

Though God be mercifull; if thou live in these sins, be not de­ceived, thou shalt never enter into heaven. God will not be mer­cifull to the most of those that even now live in the bosome of the Church; because they make mercy a band to their sinful courses, God will harden himself; he will not blesse such: he hath no mercy for such, to such he is a God of vengeance.

His mercy is to such as are weary of their sinful courses: (as I said) he is mercifull; but so, as he is wise.

What Prince will prostitute a pardon to one that is a Rebell, and yet thinks himself a good Subject all the while? he is no Rebell, cares he for a pardon? And shall he have a pardon, when he cares not for it? Those that are not humbled in the sight and sence of their sins, that think themselves in a good estate, they are Re­bells, that have not sued out their pardon, there is no mercie to them yet, He that made them will not pittie them, because they are Ignorant hardned wretches that live in blasphemy, in swearing, that in corrupt courses, in hardnesse of heart, that live in sins, that their own conscience, and the conscience of others about them, know that they are sins, devouring sins, that devour all their comfort, and yet notwithstanding they dream of mercy, mercy. Hell is their portion and not mercy that make an Idol of God.

Thus it is with us, we are prone to presume upon Gods mercy. I speak this, that we should not surfet of this sweet doctrine, that God is the father of Mercies. He is so to repentant sinners, to those that believe, to those mercy is sweet. We know oyl is above all other liquors: Gods mercy Simile. is above all his own works, and above our sins. But what is the vessel for this oyl? this oyl of mercy it is put in broken vessels, it is kept best there, a broken heart, a humble heart, receives and keepes mercie.

As for proud dispositions, (as all Sinners that go on in a [Page 29] course of sin, the Psalmist terms them proud men: he is a proud man, that sets his own will agaist Gods command) God resists the Proud: it is the humble yeelding heart, that will be led and lured by God, that is a vessel to receive mercy. It must be a deep vessel, it must be a broken vessel: deep with humiliation, broken by contrition, that must receive mercy. And it must be a large vessel laid open, capable to receive mercy, and all mercy; not only pardoning mercy, but healing mercy, as I said out of that Psalme, That forgiveth all thy sins, and healeth all thy transgressions.

Therefore those that have not grace and mercy, to heal their corruptions, to dry up that issue in some comfortable measure, thay have no pardoning mercy: and those that desire not their corruptions to be healed, they never desired heartily their corruptions to be pardoned: those mercies go toge­ther.

He is not the Father of mercy, but of all mercies that belong to salvati­on, and he gives them every one, and he that desires the one, desires the other.

Let us consider, how the sweet descriptions of God, and how his pro­mises work upon us. If they work on us to make us presume, it is a fear­ful case, it is as bad a sign as may be, to be ill, because God is good, to turn the Grace of God into wantonnesse.

But as we are thus prone to presume; so when conscience is awaked, we are as prone to despair: therefore if they work with us this way, there is mercy with God, therefore I will come in; therefore I will cast down my weapons at his feet, I will cease to resist him, I will come in, and take terms of peace with him; I will yeeld him obedience for the time to come, therefore I will fear, and love, so good a God.

If it work thus, it is a sign of an elect soul, of a gracious disposition. And then if thou come in, never consider what thy sins have been, if thou come in, God will imbrace thee in his mercy. Thy sins are all as a spark of fire that falls into the Ocean, that is drowned presently; so are thy sins Simile. in the Ocean of Gods mercy.

There is not more light in the Sun, there is not more water in the Sea, then there is mercy in the Father of mercy, whose bowels are opened to thee if thou be weary of thy sinful courses, and come in, and imbrace mer­cy.

In the Tabernacle (we know) there was a mercy Seat: we call it a pro­pitiatory: In the Ark, which this mercy Seat covered, was the Law: now in the Law, there were curses against all sinners.

The Mercy-Seat was a Type of Christ, covering the Law, covering the curse: though thou be guilty of the curse a thousand times, God in Christ is merciful. Christ is the Mercy Seat, come to God in Christ, there is mer­cy in Israel notwithstanding thy great sins. If we cast away a purpose of living in sin, and cast away our weapons, and submit our selves to him, he is the Father of mercies, that is, he is merciful from himself, he is the spring of them, and hath them from his own bowels: they are free mercies, be­cause he is the Father of them.

For he is just by our fault, he is severe from us, he takes occasion from our sins, but he is merciful from his own bowels: he is good from himself, we provoke him to be severe, and just: therefore be we never so miserable in regard of sin, and the fruits of sin, yet he is the Father of mercy, of free [Page 30] mercy, mercy from himself, mercy pleaseth him, Micah 7. he is delighted in it.

Now that which is natural comes easily, as water from the fountain comes without violence, and heat from the fire comes without any violence, because it is natural. A Mother pitties her child, because it is natural; there is a sweet instinct of nature, that moves and pricks forward nature to that affection of love that she bears to her child. So it is with God, it is nature in him to be merciful to his, because they are his; Mercy is his na­ture: we are his, we being his, his nature being merciful, he will be merci­ful to all that are his, to such as repent of their sins, and lay hold of his mer­cy by a true faith.

His word shewes likewise his mercy, there is not one attribute set down more in Scripture then mercy, it is the name whereby he will be known, Exod. 34. where he describes it, and tells us his name: what is the name of God? his long suffering, and mercy, &c. there is a long description of of God in that place, David in Psal. 3. (besides that which is in every Pro­phet almost) hath the fame description of God, to comfort Gods people in his time, in Psal. 86. 103. 145. there is the same description of God as there is in Moses, he is merciful and long suffering &c. he describes him­self to be so, and his promises are promises of mercy; At what time soever a sinner repents, and without limitation of sins; all sins shall be forgiven, the blood of Christ purgeth us from all sin.

If there be no limitation of persons whomsoever, of sins whatsoever, or of time whensoever; here is a ground that we should never despair; God is the Father of mercies.

It is excellent that the Prophet hath in Isai. 55. 7. to prevent the thoughts of a dejected soul: Let the wicked forsake his way, and the unrighteous man his thoughts, and return to the Lord, and he will have mercy upon him, and to our God; for he will abundantly pardon.

I, but I have abused mercy a long time, I have lived in sin, and commit­ted Object. great sins, well notwithstanding that, (see how he answers it) My thoughts are not your thoughts; you are vindictive: if a man offend you, you are ready to aggravate the fault, and to take revenge &c. But my thoughts are not as your thoughts, nor my wayes as your wayes saith the Lord: for as far as the heaven is above the earth, so are my thoughts above your thoughts, and my wayes above your wayes. We have narrow poor thoughts of mercy, be­cause we our selves are given to revenge, and we are ready when we think of our sins to say, can God forgive them? can God be merciful to such? &c. My thoughts are not as your thoughts, nor my wayes as your wayes.

It is good to consider this, and it is a sweet meditation: for the time un­doubtedly will come, that unlesse Gods mercy and Gods thoughts should be as him self is, infinite, unlesse his wayes should be infinitly above our wayes, and his thoughts infinitly above ours in mercy: certainly the soul would receive no comfort.

The soul of a Christian, acquainted with the word of God, knows, that Gods mercy is, as himself is, infinite, and his thoughts this way, are, as him­self is, infinite: Therefore the Scripture sets down the mercies of God, by all dimensions: There is the depth of Wisedom, but when he comes to speak of love and mercy, as it is in Ephes. 3. Oh the depth, and bredth, and height of this!

Indeed for height, it is higher then the heavens, for depth, it fetcheth [Page 31] the soul from the nether most-deep: we have deep miserie, (out of the deep Icryed to thee) yet notwithstanding his mercy is deeper then our misery. O the depth of his mercy! there is a depth of mercy deeper, then any misery or rebellion of ours, though we have sunk deep in rebellion. And for the extent ofthem (as I said before) his mercy is over all his workes, it ex­tends to the utmost parts of the earth. The scripture doth wonderfully enlarge his mercie, beyond all dimensions whatsoever. These things are to good purpose: and it is a mercy to us, that he sets forth himself in mer­cy in his word; because the soul, sometime or other when it is awakned, (as every one that God delights in is awakened first or last) it needs all this, it is all little enough.

God is merciful to those that are heavy laden, that feel the burden of their sins upon their souls, such as are touched with the sence of their sins, God still meets them half way, he is more ready to pardon, then they are to ask mercy. As we see in the prodigall, when he had wasted all, when he was as low as a man could be, when he was come to huskes, and when he had despised his fathers admonition: yet upon resolution to return, when he was stung with the sence of his sins, his father meets him and entertains him; he upbraids him not with his sin.

Take sin, with all the aggravations we can, yet if we repent, and resolve up­pon new courses, there is comfort, though we relapse into sin again, and again; if we must pardon 10. times 7. times, as Christ saith; certainly there cannot be more mercy in the Cistern, then there is in the fountain: there cannot be more mercy in us, then there is in the Father of mercies as God is.

Take sin in the aggravations, in the greatnesse of it, Manasses sin, Peters, denying of his Master, the thief on the crosse, and Pauls persecution, take sin as great as you will, he is the father of mercies. If we consider that God is infinite in mercy, and that the scripture reveals him as the Father of mer­cies, there is no question, but there is abundance, a world of comfort to any distressed soul that is ready to cast it self on Gods mercy.

For those that are converted that are in the state of Grace. Is God the father of mercies. Use 2. To those that are in the state of Grace.

Let this stir us up to imbrace mercy, every day to live by mercy, to plead mercy with God in our daily breaches: to love and fear God, because there is mercy with him that he might be feared. It is a harder matter to make a daily sweet use of this then it is taken for. Those that are the fittest sub­jects for mercy, they think themselves furthest off from mercy. Come to a broken soul, who is catched in the snare; whose conscience is on the rack, he thinks, alas there is no mercy for me, I have been such a sinner, God hath shewed me mercy before, and now I have offended him again and again: those that are the subjects of mercy, that are the nearest to mer­cy, when their conscience is awakned they think themselves furthest off, and we have need to presse abundance of mercy, and all little enough to set the soul in frame. There is none of us all, but we shall see a necessity of pressing this one time or other, before we die. David when he had sinned, he knew well enough that God was merciful, oh, but it was not a slight mercy that would satisfie him, as we see Psal. 51. how he presseth upon God for mercy, and will a little serve him? No, according to thy abundant mercy, he presseth mercy, and abundance of mercy, a multitude of mer­cies, and unlesse he had seen infinite mercy, abundant mercy in God, when [Page 32] his conscience was awaked with the foulness of his sin: there being such a crie for vengeance, his sinne called and cried, if the blood of Christ had not cried above it, mercie, mercie, and abundance of mercy, multitudes of compassion, the soule of David would not have been stilled.

So other Saints of God, when they have considered the foulnesse of sin, how odious it is to God, they could not be quieted and comforted, but that they saw mercie, and abundance of mercie. As the Apostle St. Peter saith, 1 Pet. 1. 3. Blessed be God the Father of our Lord Jesus Christ, who of his abundant mercie hath begotten us again to a lively hope, by the resurrection of Jesus Christ, to an inheritance, immortall, &c.

For faith will not have sufficient footing, but in infinite mercy, in the time of despaire, in the time of torment of conscience, in the time of deser­tion it must be mercie, and the Father of mercies, and multitudes of compassi­ons, and bowels of love, and all little enough for faith to fix on, the faith of a conscience on the rack; but when faith considers of God set out (not as Satan sets him forth, a God of vengeance, a consuming fire, when faith considers God) pictured out in the Gospel, it sees him the Father of Christ, and our Father, and the Father of mercies and God of comfort; faith seeing infinite mercy in an infinite God; and seeing mercy triumph against Justice, and all other attributes, here faith hath some footing, and staies it selfe, or else the converted, sanctified soul, seeing the odiousnesse of sinne, and the clamorousness of sinne, such that it will not be satisfied, but with abundant mercy, and God must be presented to it as a father of mercie and compassion before it can have peace.

Therefore if so be at any time our conscience be awakened, and the De­vill layes hard to us, let us think of God as he hath made himself knowne in his Word, as a Father of mercies and God of comfort, represent him to our soules, as he represents himself in his Word. Times of desertion, when we seeme to be forsaken of God, will enforce this: times of desertion will come, when the soul will think God hath forgotten to be merciful, and hath shut up his love in displeasure; oh no, he is the Father of mercie he never shuts up his bowels altogether, he never stops the spring of his mercie. He doth to our feeling, but it is his mercie that he doth that, it is his mercie that he hinders the sence of mercy; he doth that in mercy, it is to make us more capable of mercie afterward.

Therefore saith the Father, when he comes to us in his love, and the sence of it, it is for our good: and when he takes the sence of his love from us, it is for our good; for when he takes away the sence of his love from us, it is to enlarge our soules to be more capable of mercie after, to prize it more, to walk warily, and jealously, to look to our corrupti­ons better: Therefore in the time of desertion think of this, when God seemes to forget us. Can a Mother forget her Child? Isa. 49. 15. Suppose she should be so unnatural as to do it (which can hardly be believed) that a Mother should forget her child, Yet notwithstanding I will not forget you; you are written upon the palmes of my hands, that is, I have you alway in my eye. So that if there were no mercies to be found in nature, no bow­els to be found in a Mother (where usually they are most abun­dant) yet notwithstanding there is mercie to be found in the Fa­ther of Mercies still: Therefore in such times let us make use of this.

[Page 33] And another thing that we ought to learne hence is this; if God be so in Christ Jesus (for we must alway put that in) for he is mercifull with satisfaction, and yet it is his mercie that he would admit of satisfaction; his mercy devised a way to content justice; his mercy set all on work: mercy is above justice in the work of Salvation: justice hath received contentment from mercy, (but that by the way) to make us have higher thoughts of mercy, then any other attribute of God in the Doctrine of the Gospel, in that Kingdom of Christ: it is a Kingdom of Grace and mercy, if we have hearts to imbrace it.

Let this incourage us to come to God, and to cast our selves into the arms of this merciful Father, If we have lived in other courses before, An encourage­ment to come to God. let the mercy of God work upon our souls. In Rom. 2. it is pressed there excellently; This mercy of God should lead us to repentance, it should encou­rage us. What makes a Thief, or a Traitor come in, when there is pro­clamation Simile. out against him? If there be a pardon sent after him, it makes him come in, or else he runs out still further and further, while the hue and cry pursues him; but hope of mercy and pardon will bring him in again. So it is that that brings us in again to God, the very hope of mercy and par­don; if we be never so ill, or have been never so ill: do not put off, but take this day now, Now is the time, now while it is called to day, take the pre­sent time. Here is our error, if God be the Father of mercy, I will cry him mercy at the hour of death. I, thou maiest go to hell with mercy in thy mouth: he is merciful to those that truly repent; but how dost thou know that thy repentance on thy death-bed will be true? It is not sorrow for sicknesse, and grief for death: and fear of that: but there must be a hatred of sin: and how shall conscience tell thee now thou hast repented, that it is a hating of thy sinful courses, rather then the fear of damnation? that is ra­ther from the sence of grief. Conscience will hardly be comforted in this, for it will upbraid; I, now, now you would have mercy.

We see by many that have recovered again, that have promised great Late Repentance seldom true. matters in their sicknesse, that it is hypocritical Repentance, for they have been worse after then they were before. It is not a sufficient matter to yeeld thee comfort, that thou art much humbled in thy sicknesse, and at the hour of death: for it is hard for thee to determine whether it be true Repentance, or meer sorrow for sin as it brings judgement. Fear of damnation is not sufficient to bring a man to heaven, thy nature must be changed before thou come to heaven; thou must love Righteousnesse because it is Righte­ousnesse, thou must love God because he is good, thou must hate sin be­cause it is sin.

How canst thou tell, when thou hast been naught before affliction, whe­ther affliction have wrought this, that thou repentest only out of hatred of judgement to shun that, or out of hatred of sin, because it is sin? There­fore now a little repentance in thy health, and in the enjoying of thy prospe­rity; a little hatred of ill wayes now, will more comfort thee, then a thou­sand times more prayer, and striving will then. Although if thou canst do it truly then, yet the gate of mercy is open, but thy heart will scarce say it is truly done, because it is forced.

Then again, perhaps, thou shalt not have the honour of it, thou shalt not have the mercy: thou that hast refused mercy and lived in a loose prophane course, thou that hast despised mercy all the while, God will not honour thee so much, as to have a good word, or a sorrowful word, that even very [Page 34] grief shall not extort it from thee: but as thou hast forgotten God in thy life, and wouldest not own his admonitions, thou shalt forget thy self in death, and be taken away suddenly, or else with some violent disease, that shal take away the use of the parts that God hath given thee, as inflammation of the Spirits or the like, that shall take away the use of sound reason. It is madnesse and no better to live as the most live, to cry God is merciful, &c. thou mayest go to hell for all that: repentance must be from a true hatred of sin: and that that must comfort thee, must be a disposition for the present: for then it is unforced.

Therefore all these sweet comforts are to you that come in, and leave Mercy the greatest terror to impenitent. your wicked courses; if you have been swearers, to swear no more; if you have been deceivers, to deceive no more, if you have been licentious, to be so no more: but to break off the course of your sins as God shall enable you; or else this one thing (think of it) that you now dawbe your con­science withall, and go on in sin with that will be the most terror to you, even Mercy: nothing will vex you so much as mercy afterward. Then thon shalt think with thy self, I have heard comfortable of the promises, and of the nature of God, but I put off and despised all, I regard­ed my sinful courses more then the mercy of God in Christ, they were sweeter to me then mercy. I lived in sins (out of the abundance of pro­phanenesse) that did me no good, I lived in sins, (out of the superfluity of prophanenesse) that I had neither profit nor pleasure by, and neglected mercy. The consideration of mercy neglected, with the continuing in a wretched course, it will more aggravate the souls torment.

Let us be incouraged to come in; such as intend to leave their sinfull courses, let them remember, that then they come to a Father of mercy. that is more ready to pardon, then you are to ask it: As you see in the pro­digal Son (which I instanced in before) it is a notable sweet Story. I have a Father (saith he) when he had spent all, and was come to Huskes. Affliction is a notable means to make us to taste and relish mercy: I have a father, and there is plenty in his house, and he comes and confesseth his sin; he had no sooner resolved, but his Father (he doth not stay for him, but) he meets him and kisseth him.

Let us consider of this description of God the Father of mercy; it should move any that are in ill and lewd courses before, In my Fathers house there are good things, and in his heart there are bowels of mercy; I have a Fa­ther, and a Father of mercy, I will go home, and submit my self to him, and say to him, I have been thus and thus, but I will be so no more; you shall find that God by his Spirit will be readier to meet you, then you are to cast your selves at the feet of his mercy, and into the armes of his mercie: he will come and meet you, and kisse you; you shall find much comfort upon your resolution to come in, if it be a sound resolution.

The son fears his Fathers displeasure: but saith the Father, My thoughts are not as your thoughts. Oh! I fear he will not receive me: yes, yes, he is willing to imbrace you, mercy pleaseth him; and why will you perish O house of Israel.

Againe, God is the Father of mercies. This should stirre us up to an imi­tation To imitate God in mercy. of this our gratious Father: for every Father begets to his owne likeness, and all the sons of this Father are like the Father, they are merci­full, The Kings of Israel are merciful Kings, saith the Heathen King Benha­dad, and the God of Israel is a mercifull God, and all that are under God [Page 35] are mercifull; his sons are mercifull as their heavenly father is mercifull. Therefore if we would make it good to our own hearts, and the opinion and judgement of others of us, that we are children of this mercifull Fa­ther, we must put on bowels of mercie our selves, as in Colos. 3. 2. Now therefore as the Elect of God, as you will make it good that God hath elected you, put on the bowels of mercie. Whatsoever we have from God, it comes in the respect of a mercie, and so it should doe from Gods Children, every thing that comes from them to them that are in miserie, it should be a mercy, they should not only bestow the thing, but a sweet mercy with the thing, a child of God he poures out his bowels to his Brother, as Esay saith, Poure out thy bowels, &c. There is some bowels, that is, there is an affection in Gods Children, they give not onely the thing, the reliefe, but mercie with it, that hath a sweet report to the soule: there is pittie, that more comforts a sanctified soule, then the thing it selfe: We must not doe workes of mercie proudly, it is not the thing that God stands on, but the affection in the thing, his benefits are with a fatherly pittie, so should ours be with a pittifull respect, with a tender heart. The very mer­cies of the wicked are cruell. If they be mercifull, there is some pride of spi­rit, there is some tast of a hard heart, of an hypocriticall spirit, somewhat is not as it should be, their mercies are not mercies, we must in our mer­cie imitate the Father of mercies.

Alas it is the fault of our time, there is little mercie to those that are in miserie. What a cruell thing is it, that so many (I would I could say Christian soules, I cannot say so (but) they are a company of men that have the Image of God upon them: men that live miserable poor, such as for ought I know) Gods mercie hath purchased with the blood of his Son, & may belong to Gods Kingdome: They have the Image of God upon them, yet they live without lawes, without Church, without Common-wealth, irregular persons; that have no order taken for them, or not executed at the least, to repress the sturdie of them, and to relieve those that are to be relieved for age or impotencie.

It is a pittifull thing, and a foule blemish to this Common-wealth, and will bring some ill upon wealth, and plague it from such irregular persons, he will plague the Common-wealth for such enormities. How do they live? As Beasts and worse, they submit themselves to no orders of the Church, they have none, and submit to none. Here is an Obiect of mer­cy to those that it concernes.

And likewise mercie ought to be shewed to the souls of men, as well as to their miserable and wretched estates. Is Poperie Antichristian? what mercy is it to suffer poysoners? what a mercy were it in a common wealth to suffer men that are incendiaries, to have liberty to do what mischief they would? or men that should poyson fountaines, and all that should re­fresh and nourish men? were this any policy for the body? And is it any policy to suffer those to poison the judgments of people with heresies to God, and treason to their Prince? to draw the affections of men from re­ligion, and the state where is mercy all the while?

Oh, it is a mercy to them not to restrain them. Mercy! Is it mercy to the sheep to let the wolves at libertie. No, if you will be mercifull, to shew mercy to the souls of these men is to use them hardly, that they may know their error; they may now impute the liberty they have to the ap­probation of their cause, and so they are cruel, not onely to others, but to their own souls.

[Page 36] I speak this the rather, it may be a seasonable speech at this time, to enforce good lawes this way. It is a great mercy, mercy to the soul, it is the greatest mercy, and so crueltie to the soul is the greatest crueltie that can be.

What should I speak of mercy to others? oh, that we would be merci­ful to our own souls. God is merciful to our souls, he sent his son to Men unmerci­ful to their own souls. visit us from on high, in bowels of compassion, he sent Christ as Zacharie saith: and yet we are not merciful to our selves. How many sinful wretch­ed persons pierce their hearts through with covetousnesse, and other wick­ed courses that are more dangerous to the soul then poyson is to the body? They stab their souls with cares, and lusts, and other such kind of courses. What a mockery is this of God, to ask him mercy, when we will not be merciful to our own souls? and to intreat others to pray for us, when we will not be merciful to our selves? Shall we go to God for mercy, when we will not shew mercy to our selves? shall we desire him to spare us, when we will not spare ourselves? It is a mocking of God to come and offer our devotions here, and come with an intent yet to live in any sin. God will not heare us, if we purpose to live in sin, If I regard in­iquity in my heart, God will not hear my prayer. As we ought to be merci­ful to the souls of others, and to the estates of others, so we should to our own souls.

How can they reform evills abroad, those that are Governours, when they do not care to refomr themselves? can they be merciful to the souls of others, that are cruel to their own? they cannot; Let mercy begin at home.

This is that, that the scripture aimes at, mercy, and the right use of it is the way to come to salvation, and the abuse of it is that that damnes, and they are damned most that abuse mercy. Oh the sins against the Gos­pel will lie upon the conscience another day. The sins against the law, they help with the Gospel to see mercy: but sins against mercy prefer our sins above mercy; and in temptations to despaire, to extenuate mercy, hereafter it will be the very hell of hell, that we have sinned against mer­cy, that we have not embraced it with faith, that we have not repented to be capable of it.

But to end the point with that which is the most proper use of all, which Gods mercy should comfort us in all estates. is an use of comfort in all estates, to go to God in all, he is the father of mercy. And when all is taken from us in losses and crosses to think, Well; our fathers may die, and our mothers may die, and our nearest, and dearest friends that have most bowels of pittie may die; but we have a father of mercy, that hath eternal mercy in him, his mercies are tender mercies, and everlasting mercies, as himself is. We are everlasting, our souls are im­mortal; we have an everlasting father, that is the Father of mercies. When all are taken away, God takes not himself away, he is the father of mercy still.

Now that we may make our selves still capable of mercy, still fit for mercy, let us take this daily course. To be fit for mercy.

Let us labour every day, to have broken, and deep souls (as I said before) I. Get broken hearts. it is the broken heart that is the vessel that containes mercy, a deeper heart that holds all the mercy; we need therefore to empty our selves by con­fession of our sins, and search our own thoughts and waies, and afflict our souls by repentance, and when we shall be fit objects for God the father of [Page 37] mercie to shed mercy into misery, it is the Load-stone of mercy, misery felt and discerned, and complained of. Let us search and see our misery, our spiritual misery especially: for God begins mercy to the soul in his chil­dren, he begins mercy there especially. General mercy he shews to beasts, to all creatures, but speciall mercy begins at the soul. Now I say, mise­ry being the Loadstone of mercy, let us lay before God by confession and humiliation the sores and sins of our souls. And then make use of this mercy every day: for God is not only merciful in pardoning mercy at the first, in forgiving our sins at the first, but every day he is ready to pardon new sins, as it is Lament. 3. He renewes his mercies every day, every morning. God renewes his mercies not only for body, but for soul: there is a throne of grace and mercy every day open to go to; and a Scepter of mercie held out every day to lay hold on, and a fountain for Judah and Jerusalem to wash in every day: it is never stopped up, or drawn dry, the fountain is ever open, the Scepter is ever held forth, and the throne is ever kept.

God keepes not terms; Now the Court of Chancerie is open, and now it is shut: but he keepes Court every day: therefore Christ in the Gospel enjoynes us to go to God every day: every day we say the Lords prayer, forgive us our trespasses, insinuating, that the Court of mercy is kept every day to take out our pardon every day there is a pardon of course taken out, At what time soever a sinner repents, &c.

How shall we improve this mercy every day? Do this, when thou hast Quest. made a breach in thy conscience, every day believe this, that God is the Fa­ther Answ. How to improve mercy daily. of mercies, and he may well be merciful now, because he hath been suf­ficiently satisfied by the death of Christ, He is the Father of Christ, and the Father of mercies: This do every day.

And withall consider our condition and estate, is a state of dependance, In him we live and move, and have our being; this will force us to mercie, that he would hold us in the same estate we are in, and go on with the work of grace, that he would uphold us in health, for that depends upon him; that he would uphold us in peace, for that depends upon him, he is the God of peace: that he would uphold us in comfort and strength, to do good and resist evil, we are in a dependant state and condition in all good of body and soul. He upholds the whole world, and every particular: let him take away his hand of merciful protection and susteining from us, and we sink presently.

And every day consider, how we are invironed with any danger, remember we have compassing mercies, as we have compassing dangers, as it is Psal. 32. Mercy compasseth us round about. Every day indeed we have need of mercie, that is the way to have mercy; here is a fountain of mercie, the Fa­ther of mercy, bowels opened: the onely way to use it is to see what need we have of mercie, and to flie to God: to see what need we have in our souls, and in regard of outward estate, and to see that our condition is a depen­dant condition.

And lastly, to make a use of thanfulnesse, Blessed be God the Father of mer­cy, Thankfulnesse for mercy we have the mercie of publick continued peace, when others have war, and their estates are consumed; blessed be God the Father of mercie, we sit under our own Vines, and under our own figtrees. If we have any personal mercies, blessed be God the Father of mercies this way: if he shew mercie to our souls, and pardon our sins, blessed be God the Father of mercies [Page 38] in this kind; that he hath taken us and redeemed us out of that cursed e­state, that others walk in that are yet in their sins. Oh, it is a mercie, and for this we should have inlarged hearts.

And withal consider the fearful estate of others, that God doth not shew mercie to, and this will make us thankfull. As for instance, if a man would be thankfull, that hath a pardon, let him see another executed, that is broken upon the Wheele, or the Rack, or cut in pieces and tortured, and then he will think, I was in the same estate as this man is, and I am par­doned. Oh what a gratious Soveraign have I! The consideration of the fearefull estate out of mercie, what a fearefull estate those are in, that live in sins against conscience, that they are ready to drop into Hell, when God strikes them with death; if they dye so, what a fearefull estate they are in; and that God should give me pardon and grace to enter into ano­ther course of life, that though I have not much grace, yet I know it is true, I am the child of God; the consideration of the miserie of others, in part in this world without repentance, and especially what they shall suffer in Hell; to consider the torment of the souls that are not in the state of Grace, this will make us thankfull for mercies, for pardoning and for­giving mercies, for protecting mercies, that God hath left thousands in the course of nature, going on in a wilfull course of sinne. This is that that the Apostle here practiseth. Blessed be God the Father of mercies. The other stile here is,

The life of a Christian is a mysterie, as in many respects, so in this, that whereas the flesh in him (though he be not altogether flesh) thinks him to be a man disconsolate: the spirit finds matter of comfort and glory. From whence the world begins discouragement, and the flesh upbraiding from thence the spirit of God in holy Saint Paul begins matter of glory, they thought him a man neglected of God, because he was afflicted: no, saith he, Blessed be the God of all comfort, our comforts are above our discomforts: As the wisdom of the flesh is enmitie to God, and his spirit in all things: so in this, in the judgment of the cross, for that which is bitterest to the flesh, is sweetest to the spirit. Saint Paul therefore opposeth his comforts spirituall to his disgraces outward, and because it is unfit to mention any comfort, any good from God, without blessing of him, that is the spring and fountain from whence we have all, he takes occasion, together with the mention of comfort, to blesse God, The God of all comfort.

The verse contains a wise prevention of scandall at the cross: Saint Paul was a man of sorrows, if ever any was (next to Christ himselfe) and that might prevent all scandall at his crosses, and disgracefull afflicted usage, he doth shew his comforts under the cross, which he would not have wanted to have been without his cross: therefore he begins here with praysing of God.

We praise God for favours, and indeed the comforts he had in his crosses were more then the grievance he had by them, therefore had cause to bless God, Blessed be God, &c.

The God of comfort, and the God of (All) comfort we must give Saint Paul leave to be thus large: for his heart was full, and a full heart, a full expressi­on: And he speaks not out of books, but from sense, and feeling, though he knew well enough, that God was the Father of mercie, & God of all comfort, that way; yet these be wordsthat come from the heart, come from feeling, rather [Page 39] then from the tongue: they came not from Saint Pauls pen onely, his pen was first dipt in his heart and soule when he wrote this: God is the Father of mercie, and God of all comfort, I feele him so, he comforts me in all tri­bulations.

To explaine the word a little; Comfort is either the thing it selfe, a com­fortable Comfort what? outward thing, a blessing of God wherein comfort is hid, or else it is reasons; (because a man is an understanding creature) reasons from which comfort is grounded; or it is a real comfort inward and spirituall, by the assistance and strength of the Spirit of God, when perhaps there is no out­ward thing to comfort, and perhaps reasons and discourse are not present at that time, yet there is a presence of the Spirit that comforts: As we see oft times a man is comforted with the very sight of his friend, without discourse; to a man indued with reason, whose discomforts are spirituall (for the most part) in the soule, the very presence of a man that he loves puts much delight into him What is God then? the God of comfort: his very presence must needs comfort. Comfort is taken many other wayes, but these are the principall, to this purpose.

First, Comfort is the thing it selfe, there is comfort in every creature of God, and God is the God of that comfort: In hunger meate comforts, in 1 The thing it self thirst drink comforts, in cold garments comfort, in want of advice friends comfort, and it is a sweet comfort, God is the God of all comfort, of the com­fortable things. But besides the necessary things, every sense hath some­what to comfort it. The eye besides ordinary colours hath delightfull co­lours to behold, and so the eare besides ordinary noise and sounds, it hath musick to delight it: the smell, besides ordinarie savours, it hath sweet flowers to refresh it, and so every part of the body, besides that which is ordinarie, it hath somewhat to comfort it. Because God is nothing but comfort to his creature, if it be as it should be, he is God of these com­forts, the God of all comfort, of the comfort of outward things, of friends, &c.

So he is the God of the second comfort, of comfortable reasons and 2. Comfortable reasons. arguments: for a man especially in inward troubles, must have grounds of comfort from strong reasons: God ministreth these, he is the God of these: for he hath given us his Scriptures, his Word, and the comforts that are fetched from thence, are strong ones, because they are his com­forts, it is his Word. The word of a Prince comforts, though he be not there to speake it; though it be a letter, or by a Messenger, yet he whose word it is, is one that is able to make his word good; he is Lord and Ma­ster of his word. The Word of God is comfortable, and all the reasons that are in it, and that are deduced from it, upon good ground and conse­quence, they are comfortable, because it is Gods word, he is the God of all. And those comforts in Gods word, and reasons from thence, they are wonderfull in the variety of them; there is comfort from the liberty of a Christian laid out there, that he hath free access to the throne of Grace: comfort from the Prerogatives of a Christian, that he is the Child of God, that he is justified, that he is the heire of Heaven and such like: Comforts from the Promises of Grace, of the presence of God, of assistance by his presence; these things out of the Word of God are wondrous plentifull: Indeed the Word of God is a breast of comfort, as the Prophet cals it, Suck comfort out of the breasts of comfort, Isa. 66. [Page 40] The books of God are breasts of comfort, wels of comfort, Isa. 11. there are springs of comfort.

Gods word is a Paradise (as it were) in Paradise, there were sweet streams that ran through, and in Paradise stirred the voyce of God, not onely calling Adam where art thou? terrifying of him, but the voyce of God promising Adam the blessed seed.

So in the Word of God, there is God rouzing out of sinne, and there is God speaking peace to the soule: there is a sweet current of mercie runs from the Paradise of God; and there is the Tree of life, Christ him­selfe, and Trees of all manner of fruit, comforts of all sorts whatsoever. And there is no Angel there, to keep the doore and gate of Paradise with a fierie flaming sword; No, this Paradise is open for all: and they are cru­ell Tyrants, that stop th is Paradise, that stop this Fountain, as the Papists doe. As God is the God of comfort, so he is the God of comfort in that respect.

But this is not enough to make him the God of comfort; we may have the Word of God, and all the reasons from thence, from priviledges and prerogatives, and examples; and yet not be comfortable, if we have not the God of comfort, with the Word of comfort, the Spirit of God, that 3. By the Spirit. must apply the comfort to the soule, and be the God of comfort there.

For there must be application, and working of comfort out of Gods word upon the soule, by the spirit, the spirit must set it on strongly and sweetly, that the soule may be affected.

You may have a carnall man, he for fashion or custome reads the Scriptures, and he is as dead-hearted when he hath done, as when he be­gan, he never looks to the spirit of comfort, there must be the spirit of God, to work, and to apply comfort to the heart, and to teach us to discourse, and to reason from the Word; not onely to shew the reasons of the Word, but to teach us to draw reasons from the Word, and to apply them to our particular state and condition; the spirit teacheth this wisedome. And therefore it is well called the comforter, I will send you the comforter. The poore disciples had many comforts from Christ, but because the Com­forter was not come, they were not comfortable, but heavie; what was the reason? because the Comforter was not come, when the holy Ghost was come after the resurrection, and ascension of Christ, when he had sent the Comforter, then they were so full of comfort, that they rejoyced, that they were thought worthy to suffer any thing for Christ, and the more they suffe­red, the more joyfull, and comfortable, and glorious they were.

You see what a comfort is; it is the things themselves, and the word, and reasons from it, and likewise the spirit of God with the reasons, and with presence: sometimes without any reasons with present strength. God doth establish the soule together with reasons there, is a strengthning power of the spirit, a vigour that goes with the spirit of God, that joyns with the spirit of the afflicted person. So whether it be the outward thing, as rea­sons and discourse, or the presence of the spirit; God joyning with our spirit; God is the God of that comfort, the God of all comfort.

A comfort is any thing that allaies a maladie, that either takes it away, or allaies and mitigates it. A comfort is any thing that raiseth up the soul: Comfort stronger then the mala­die. The comforts that wee have in this life, they are not such as doe altogether take away sorrow and griefe, but they mitigate them. [Page 41] Comfort is that which is above a maladie, it is such a remedie as is stron­ger to support the soul, from being cast down over much with the grievance, whether it be grievance felt, that we are in the sence of such a grievance as is feared: when the soule apprehends any thing, to set against the ill we feare that is stronger then it, when the soule hath somewhat that it can set against the present sence of the grievance that is stronger then it, though it doe not wholly expel it, but the discomfort remains still in some degree, it may be said well to be a comfort.

The reason why I speake of this mittigation is, because in this life, God never so wholly comforts his Children, but there will be flesh left in them, Comfort not compleat in this life. and that will murmure, and there will be some resistance against comfort, while there are remainders of sinne, there will be ground of discomfort, by reason of the conflict between the flesh and spirit.

For instance; a man hath some crosse on him, what saith the flesh? God is mine enemy, and I will take such and such courses, I will not indure this, this is the voyce of the flesh, of the old man. What saith the spirit? Surely God is not mine enemy, he intends my good by these things: So while these fight, here is the flesh against the spirit, yet here is comfort, be­cause the spirit is predominant, but it is not fully comfort, because there is the old man in him, that withstands comfort in the whole measure of comfort.

Therefore we must take this degree, we cannot have the full comfort till we come to Heaven, there all teares shall be wiped from our eyes; in this world we must be content to have comfort with some griefe, the maladie is not wholly purged.

Sometimes God removes the outward grievance more fully, God helps many times altogether, as in sickness to health perfectly, but I speake not of that: Comfort is that which is opposite to miserie, and it must be stronger, for there is no prevailing but by a stronger, when the Agent is not above the Patient, there is no prevailing, there is a conflict till one have got the masterie.

(All) that is, of all comfortable things, and of all divine reasons; it must be most substantiall comfort. The soule in some maladies will not be comforted by Philosophicall reasons, saith the Heathen, the disease is Philosophicall reasons will not comfort. stronger then the Physick, when he considers Platoe's comforts and the like, so we may say of the reasons of Philosophical men, Romanists and Mora­lists, when they come to terrour of conscience, when they come to inward grievances, inward stings that are in a man, from a mans conscience (as all discomforts usually, when they press hard, it is with a guilty consci­ence) what can al such reasons do? to say it is the state of other men, and it is in vaine to murmure, and I know not what, such reasons as Seneca and Plato, and others have it, will scarce still the conscience for a fit: They are ignorant of the root: alas! how can they tell the remedie, when they know not the ground of the maladie.

It must be God, it must be his Word, his truth, the conscience must know it to be Gods truth, and then it will comfort. God is the God of comfort, of the things, and of the reasons, they must be his reasons.

And he also is the Author of that spiritual presence, he is with his chil­dren, [Page 42] when they are in the fire he goes with them into the water, as it is in Esay 45. he is with them in the valley of death, they shall find God with them to com­fort them: so there is a kind of presence with Gods comforts, and a banishing of all discomfort.

And this comfort is as large as the maladies, as large as the ills are, he is a God of comfort against every particular ill: if there be diverse ills, he hath diverse comforts, if they be long ills, he hath long comforts, if there be strong ills, he hath strong comforts, if there be new ills, he hath new comforts; take the ills in what extent and degree you will, God hath some­what to set against them that is stronger then they; and that is the blessed estate of Gods Children, he is the God of all comfort.

St. Chrysostome, an excellent preacher, yields me one observation upon this very place. It is the wisdome of a Christian to see how God describes himself, there being some thing in God answerable to whatsoever is ill in the world. The spirit of God in the scripture sets forth God fitting to the particular occasions, speaking here of the misery, and the disgraceful usage of St. Paul (being taught by the spirit of God) he considereth God as a Father of mercies, and a God of Comfort. Speaking of the vengeance on his enemies, the Psalmist saith, thou God of vengeance, shew thy self. In God there is help for every maladie.

Therefore the wisdom of a Christian is to single out of God, what is fitting his present occasion; in crosses, and miseries think of him as a fa­ther of Mercies: in discomforts, think of him as a God of comfort; in per­plexities, and distresse, think of him as a God of wisdom, and oppression of others, and difficulties which we cannot wade out of, think of him as a God, and father almighty, as a God of vengeance, and so every way to think of God appliable to the present occasion. And though many of us have no great affliction upon us for the present: yet we should lay up store against the evill day, and therefore it is good to treasure up these descrip­tions of God, The father of mercies, and (God) of all comfort.

To explaine the word a little: what doth he mean by (God) in this place? (God) of com­fort.

That he is the God of comfort, that hath a further comfort in it, in the very title that is called the God of comfort. In that he is called the God of comfort it implyes two things.

First it shewes that he is a Creator of it, that he can work it out of what he will; out of nothing. 1. That he can create it out of nothing.

And then that he can raise it out of the contrary; as he raised light out of darknesse in the creation, and in the government of this world he raiseth his Children out of misery. As he raised all out of nothing, order out of confusion, so in his Church he is the God of comfort, he can raise comfort out of nothing: out of nothing that is likely to yield comfort. Put the case that there be neither medicine, nor meat, nor drink, nor nothing to comfort us in this world (as we shall have none of these things in heaven) he is the God of Comfort that shall supply all our wants. As he shall then be all in all, so in this world, when it is by the manifestation of his glorie: when Moses was 40. dayes in the mountain, he wanted outward comforts; but he had the God of comfort with him, and he supplied the want of meat and drink, and all other comforts: because he is the God of all com­fort: in him are all comforts originally, and fundamentally, and if there be none, he can create and make them of nothing.

[Page 43] God, as a God properly, makes something of nothing; that is to be God only can make something of nothing. a God: for nothing but God can make somewhat of nothing. Gods up­on earth, call men their creatures in a kind of imitation of God, but that is but a phrase that puffs them up: they are but Gods in a kind of sence, and the other are but creatures in a kind of sence: because perhaps they have nothing in them, and in that sence, deservedly creatures: but it is proper to God, to make somewhat of nothing: and so he is the God of Comfort: where there is no comfort at all, he can raise comfort, as he made the World of nothing by his very Word.

And which is more, it is the property of God as God, it is peculiar to Out of contra­ries. God to make comfort out of that which is contrary: therein he shews himself most to be a God of all; he can raise comfort out of discomfort, life out of death. When Christ had been three dayes in the grave, he rai­sed him. As it is with the head of comfort, with the head of believers, so it is with every particular Christian, he raiseth them, out of death: those that sow in sorrow, they reape in joy. What cannot he do that can raise com­fort out of discomfort? and discomforts oftimes are the occasions of the greatest comforts. Let a Christian go back to the former course of his life, and he shall find that the greatest crosses that ever he suffered will yeeld him most comfort, and who did this? certainly it must be God, that can raise all out of nothing, and that can make comfort not only out of comfor­table creatures that are ordained for comfort; but he can draw honey out of the Lions belly; Out of the eater came meat, and out of the stronge c [...]me sweetnesse, saith Sampson in his Riddle. When a hony combe shall c [...] out of the Lions belly, certainly this is a miracle, this may well be a Riddle. This is the Riddle of Christianity; that God who is the God of comfort, he raiseth comforts, out of our chief discomforts, he can create it out of that which is contrary.

Therefore Luthers speech is very good, All things come from God to his In what order God is [...] God of comfort. Church, especially in contraries: as he is righteousnesse, but it is in sin felt: he is comfort, but it is in misery, he is life, but it is in death, we must die before we live; indeed he is all, but it is in nothing, in the soul that feels it self to be nothing, there is the foundation for God to work on. Therefore the God of comfort can create comfort, if none be, he can make comfort, if the contrary be, he can raise contraries out of contraries, he is the God of all comfort. Every word hath Emphasis and strength in it. Conclusion. Whatsoever the means of com­fort be God is the spring.

Amongst divers other things that flow from hence, mark the order; he is the God and Father of Christ first, and then the Father of mercy, and the God of comfort.

Take him out of this order, and think not of him as a God of comfort, but as a Consuming fire; but take the method of the text, now he is the God of comfort after he is the Father of Christ. This being laid as a ground, the text it self as a doctrine; what subordinate truths arise hence?

First of all, if God be God of all comfort, there is this conclusion hence: that,

Christ is the Conduit next to God, for he is close to God; God is the God of Christ, and the Holy Ghost is usually the stream: The streams of com­fort come through Christ the Conduit, from God the Father, the fountain, by the graces of the Spirit: But I speak of outward comforts. Blessed be God [Page 44] the Father Son, and Holy Ghost, all are comforters: God the father is the fa­ther of comfort: the Holy Ghost is the comforter; Christ Jesus likewise is the God of Comfort; whatsoever the outward meanes be, yet God the Father, Son, and Holy Ghost are the comforters, take them together, that is the conclusion hence.

I observe it the rather, to cure a disposition to Atheisme in men, that look Ground of un­thankfulnesse in wicked men. bruitishly to the thing, they look to the comfort, and never look, to the comforter: even for outward comforts. Wicked men, their bellies are filled with the comforts of God, but it is with things that are comfortable that are abstracted from the comforter, they care not for the root, the favour and mercy of God: so they have the thing, they care not.

Therefore they are not thankful to God, nor in their wants they go not to the God of comfort, why? they think they have supply enough, they have friends, they have riches, that are their strong hold, and if they have outward necessaries to supply and comfort them, that is all they care for; as for the God of comfort, they trouble not their hands with him.

A Christian, whatsoever the comfort be, if it be outward, he knowes that Ground of thankfulnesse in Christians. the God of comfort sends it, and that is the reason he is so thankful for all outward comforts: if they be the necessaries for this life: in meat he tasts the comfort of God, in drink he tasts the comfort of God, in the ornaments of this life, he tasts the comfort of God; It is God that heates him with fire, it is God that cloaths him with garments, it is God that feeds him with meat, it is God that refresheth his senses in these comforts.

Therefore the Heathen out of their Ignorance, they made every thing a God, that was comfortable, out of which they received comfort; they made a God of the fire, and of the water: these are but instruments of the God of comfort, but the Heathen made gods of them. A Christian doth not so, but he sees God in them, and drives these streames from the foun­tain, God is seen to be the God of Comfort in them all.

Again, considering that God is The God of all comfort; This should teach Ground of prayer. us (as thankfulnesse to God, so) prayer in the want of any comfort, that he would both give the thing, and the comfort of the thing. We may have the thing, and the wrath of God with it, but thou that art the God of com­fort, vouchsafe the outward comforts to us, and vouchsafe comfort with them: thou that art the God of every thing, and of the comfort of the thing, vouchsafe both.

Again, if God be the God of all comfort whatsoever, then here is a ground To seek to God in the use of things com­fortable. of diverse other truthes: as for instance, that if we look for any comfort from the things, or from reasons, and discourse, or from God: we should go to God in the use of the thing, before the use, after the use, at all times; before the use, that God would suggest, either by reading or hearing &c. reasons of comfort, in the use, that he would settle and seal comfort to our souls.

Lord I hear many sweet things, I read many comfortable things, these would affect a stone almost, yet unlesse thou set them on my soule, they will never comfort me: thou art the God of comfort, the materials are from thee, but except with revelation & discovery, thou joyne application, all will not comfort unlesse with revelation and application (in the third place) thou open my soul to joyn with these comforts. There must be a dis­covery, and application, and an opening of the soule to them. As there be diverse flowers that open and shut with the sun: so the soul by the spirit [Page 45] of God, it opens to comforts: though comforts be put close to the soul, if that do not open to them, there is no comfort given: for all is in the ap­plication. There is a double application, of the thing to the soul, and of Double applica­tion. the soul to the thing: God must do all.

What is the reason, that many here Sermons, and Read sweet discour­ses, Quest. and yet when they come to suffer crosses and afflictions, they are to see?

They go to the stream, they cut the Conduits from the spring, they go Answ. not to the Well-head, they see not the derivation of comfort: it is neces­sary for the deriving of comfort to the soul, to take the scales from the eye of the soul, they see not the necessity of a divine presence to apply it, and and to lay it close to the soul, and to open the soul, to joyn the soul to those comforts; God is the God of all comfort. If any thing will stir up devotion much to pray to God, undoubtedly this will be effectual: that whatso­ever the comfort be, whether it be outward things, or reasons, and dis­courses, whatsoever, we may go to God that he would give it. Christians ground of com­fort in all estates

Well, this being so, if God be the God of all comfort, the Well of com­fort, the Father of comfort, and hath remedies for every malady; Then you see here whither to go: you see a Christian in all estates hath ground of comfort, for he is in Covenant with the God of comfort.

You will say to me, what is the reason that Christians are no more comfor­table, Quest. having the God of comfort for their God?

I answer, it is partly from Ignorance, we have remainders of Ignorance, Answ. Christians are uncomfortable. that we know not our own comfort: Satan doth vail the eye of the soul in the time of trouble, that we cannot see that there is a well of comfort. Poor Hagar, when shee was almost undone for thirst, yet she had a fountain 1 Ignorance. of water near hand, but she saw it not, she was so overtaken with grief. Ignorance, and Passion hinder the sight of comfort, when we give way so 2. Passion. much to the present malady, as if there were no God of comfort in heaven; as if there were no Scripture that hath breasts of comfort, that is as full as a breast that is willing to discharge it self of comfort: as if there were no mat­ter of comfort, they feed upon grief, and delight to flatter their selves in grief, as Rachel that mourned and would not be comforted: so out of a kind of Ignorance and Passion, and Wilfulnesse, they will not be comforted.

And again, as Bildad saith, Job 18. are the comforts of God light to thee? 3. Aggravating the grievance. These are good words, but my discomforts are greater, my malady is greater; so the comforts of the Holy Ghost, the comforts of Gods Spirit seem light to them. Ignorance, and Passion, and dwelling too much makes us neglect comfort, it makes us to see comfort to be no comfort in a man­ner. Mary, when Christ was before her eyes, they were so blubbered with tears, with fear that her Lord was lost, that she could not see him, even when he was before her: so grief, and Passion hinder the soul so much from seeing Gods comforts, that we see them not when they are before us, when they are present. So men are guilty of their own discomfort, it is their own fault.

Again oft times forgetfulnesse, as the Apostle saith, Heb. 12. have ye forgotten the Consolation that speaks? have ye forgotten that every Son that 4, Forgetfulnesse of Gods comforts. God chastizeth not is a bastard? have ye forgotten? insinuating that if they had remembred this, it would have comforted them; have ye forgot­ten?

And then one especial cause is, that I spake of before, the looking to 5. Looking to the streame forget­ting the spring. [Page 46] things present, forgetting the spring, the well-head of comfort God himself; the looking too much to the means; oh! say some, (if they be in distresse,) if I had such a Book, if I had such a man to comfort me, certainly it would be otherwise with me, I should be better then I am: put case he were with thee, alas he is not the spring, it is the God of comfort that must comfort thee (man) in all thy distresses whatsoever, therefore if thou attribute not more to God, then to the creature, nay then to an Angel, if he were to comfort thee, thou shalt find no comfort. I even I am he that comforts thee. I am he that pardons thy sins, which is the cause of all discomfort, that is comfort, that is the sting of all, I am he that pardons thy sins

We as Criers may speak pardon to the soule, but God must give it; we may speak comfort, but God must give it: he must say to the soule, I am thy salvation. When men Idolize any discourse in books, or any par­ticular man overmuch (though we may value those that are instrumentall above others; there may be a difference of gifts, but) the resting too much in the creature, it is an enemy to comfort, and some grow to that wilful­ness in that kind, that they will neglect all, because they have not that they would have, whereas if they would look to God, meaner meanes would serve the turne oft times, if they would goe to the God of comfort.

Afflictions and crosses, as they are irkesome in suffering, so they are likewise disgracefull, and as it was in the cross of Christ, there was two things, torment and shame, the one he felt himselfe, the other he had from others, those two; (disgrace is proper to the cross:) so it is in all the crosses that we suffer, there is some disgrace with it, therefore Saint Paul to prevent the scandall and disgrace of the cross (as I said before) he doth here begin with praysing God, even for crosses in the midst of them. Blessed be God the Father of mercies, the God of all comfort, who comforteth us in all tribulations, &c.

These words contain a making good of the former title, He is the God of comfort, and doth comfort, he is good and doth good: He fils up his name by his works, he shews what he is, the Scripture doth especially describe God, not in all things as he is in himself; but as he is, and works to his poore Church; and they are usefull termes, all of them, he is the Father of mer­cie, because he is so to his Church; he is the God of comfort, because he is so to his people, therefore he saith here, as he is the God of comfort, so he doth comfort us in all tribulation. He doth not say, who keeps us out of mise­rie; blessed be the God of comfort, that never suffers us to fall into dis­comfort, no, but Blessed be the God of comfort, that comforts us (in) all tribula­tion. It is more to raise good out of evill, then not to suffer evill to be at all. It shews greater power, it manifests greater goodness to triumph over ill, when it suffered to be, and so not to keep ill from us, but to comfort us in it.

He doth not say for the time past, which hath comforted us, or which can comfort us if it please him; no, he doth it; it is his use, he doth it al­way; it springs from his love, he never at any instant or moment of time forgets his Children, and he saith not he doth comfort us in one or two, or a few tribulations, but he comforteth us in al tribulations of what kind or degree soever.

[Page 47] It may be Objected (to cleare the sence a little) he doth not alway Object. comfort; for then, there could be no time of discomfort.

I Answer, He doth alway comfort in some degree: for take a Christi­an Answ. at the lowest, yet he hath so much comfort as to keep him from sinking, when he is at the depth of miserie, there is a depth of mercy lower then he, Out of the deep have I cryed unto thee Lord, and this is a comfort that he hath in the middest of discomforts, that he hath a spirit of prayer, and if not a spirit of prayer, yet a spirit of sighing and groaning to God, and God hears the sighs and groans of his own spirit in his children. When they can­not distinctly pray, there is a spirit to look up to God. Though thou kill me, yet will I trust in thee, saith Job, in the middest of his miseries: So though God, more notoriously to the view of the world, sometime doth comfort before we come to trouble, that we may beare it the better, and sometime he doth comfort more apparently after we come out: yet notwithstanding in the middest of discomforts, he doth alway comfort so farre, as that we sink not into despaire, there is somewhat to uphold the soule: For, when Solomon saith, A wounded spirit who can beare? that is, none can beare it, it is the greatest griefe: then I would know, what keeps a wounded spirit from sinking that it doth not despaire? is it not a spirit stronger then the wounded spirit? Is it not God that is greater then the wounded consci­ence? Yes, then there is comfort greater then the discomfort of a woun­ded conscience that keeps it from despaire; those that finally despaire, they are none of Gods: So that take the words in what regard, or in what sence you will, yet th [...]re is a sweet and comfortable sense of them, and the A­postle might well say, he is the God of all comfort, that doth comfort us in all tribulation.

It is here a ground supposed that,

We are subject here to tribulation of all kinds, for God comforts us in all our tribulations; we are here in a state therefore needing comfort, be­cause we are in tribulation.

And the second is that God doth answer our state.

God doth comfort his Children in all tribulation.

And the ground is from himself, he is the God of comfort, he doth but like himselfe; when he doth it, the God of comfort shews that he is so, by comforting us in all tribulations.

First, It is supposed that,

In this world we are in tribulations.

Indeed, that I need not be long in; we must at one time or other, be in tribulation some or other: For, though in regard of outward afflictions, we are free from them sometimes, we have a few holy-dayes (as we say) yet notwithstanding, there is in the greatest inlargements of Gods Chil­dren in this world, somewhat that troubles their minds▪ for either there is some desertion, God withholds comfort from them in some mea­sure, he shews himself a stranger which humbles them much; or else they have strong temptations of Sathan to sin by prosperity, &c. which grieves them as much as the outward cross, or else their grievance is, that they cannot serve God with that chearefulness of spirit. Is there nothing (who ever thou art) that troubles thee as much as the cross in the day of affli­ction, certainly there is somewhat or other that troubleth the soule of a Christian, he is never out of one grievance or other.

[Page 48] The life of a Christian, is as a web, that is woven of good and ill, he hath good daies, and ill dayes, he hath tribulations, and comforts. As St. Austin sayth very well, between these two, tribulation on our part, and comfort on Gods part, our life runs between these two, our crosses, and God comforts, they are both mingled together.

There is no child of God, but knowes what these things mean, troubles either from friends or enemies, or both; domesticall, or personal, in bodie, or mind, one way or other. That is supposed, and it were not an un­proper argument to the text; for when he saith in all tribulations, it is laid as a ground that every man suffers tribulation one way or other; but I shall have fitter occasion after to enlarge this.

Again we see here, that God comforts his children in all tribulation.

And his comforts are answerable to their discomforts, and beyond them: they are stronger to master all opposites whatsoever, and all grievan­ces, there could be no comfort else. Alas what are all discomforts when God sets himself to comfort? when he will be a God of comfort, one look, one glance of his fatherly countenance in Jesus Christ, will banish all ter­rours whatsoever, and make even a very dungeon to be a paradise; he com­forteth us in all tribulat on.

And this he doth (as you may perceive by the unfolding of the words) either by some outward thing applied to the outward want, or crosse: or by some inward reasons, that are opposite to the inward maladie, or by an inward presence. His comforts are appliable to the tribulation, and to the strength and length, and variety of it. We may know it by his course Comfort answe­rable to all mi­series in this life. in this life; what miserie are we subject to in this life, but we have comfort fit for it? so good is God.

We may reason thus very well; if so be that in our pilgrimage here in this life of ours, which is but the gallery as it were to heaven: if in this short life, which is but a way or passage, we have both day and night, so many comforts; In the very night, if we look up to heaven, we see what glori­ous things there are towards the earth here, on this fide the heaven, the stars of the light &c.

And if so be upon the earth there be such comforts, especially in the spring, and summer time, if the very earth, the basest dreggs of the World, yield such comfort and delights to all the senses; then a man may reason very strongly, what comforts shall we have at home? If God by the crea­tures thus comfort us in our outward wants; what are the inward comforts of his spirit here to his Children? and what are the last comforts of all, the comforts reserved at home, when God shall be all in all?

Now there are some drops of comfort conveyed in smells, some in gar­ments, some in friends, some in diet, here a drop, and there a drop; but when we shall have immediate communion there with the God of comfort him­self, what comforts shall we have there? God comforts us here, by pro­viding for us, and giving us things that are comfortable.

Or by giving reasons and grounds of comfort which are stronger then the reasons, and grounds of discomfort, reasons from the priviledges and prerogative of Christians &c. the scripture is full of them.

But likewise (which is the best of all, and most intended) the inward Inward comfort best. inspiring of comfort: with the reasons and grounds he inwardly conveyes comforts to the soul, and strengtheneth, and supports the soul. And he [Page 49] doth this not onely by the application of the reasons, and the things that we understand, to the soul; but by opening the soul to embrace them; for sometime the soul may be in such a case as it may reject comfort, that the consolation of the Almightie may seem light to it: sometime there may be such a disposition of soule that the chiefest comforts in scripture, yield it not comfort, they are not embraced, the soul is shut to them. God provides reasons and grounds of comfort; and likewise he applies these comforts by his spirit to the soul, and he inwardly warmes, and opens the soul to embrace comfort: he opens the understanding to understand, and the will and affections to embrace, or else there will be no comfort.

Many are like Rachel, her Children were gone, and it is said of her, Shee would not be Comforted. God is the God of Comfort; as he gives the matter, and ground of comfort; and reasons out of his holy word above all dsscomforts; so by his spirit, he frames and fits the heart, to entertain these, to take the benefit of them.

He comforts us in all tribulation. To comfort is to support the soule To comfort What. against the grievance, past, or felt, or feared.

There may be some remainders of grief, for what is past, grief present presseth most, and grief feared. Now God comforteth whatsoever the grievance is, by supporting the soul against it, as I said before.

We are in tribulation in this life, and yet in all tribulations God doth comfort us (to add to that I said before of this point) let us therefore go Use. To go to God in the use of meanes. to God in all the meanes of comfort, because he is the God of it, and he must comfort us.

Therefore when we send for divines, or read Holy books (for we must use all meanes, we must not set God against his meanes, but joyn them together) to add that caution by the way.

We may not therefore necessitate the God of comfort, that because he We must not tempt God by neglecting meanes. comforts us; therefore we will neglect reading and prayer, and con­ference with them that God hath exercised in the schoole of Christ, who should speak comfort to the wearie soul by their office.

No, No, God and his meanes must be joyned together, we must trust God; but not tempt him, to set God against his meanes is to tempt him; that because he is the God of comfort, therefore we will use no meanes, no Physitian for the body, or for the soul: this is absurd, he is the God of comfort in the means, he comforts us in all tribulation, by meanes, if they be to be had.

If there be no meanes to be had, he is the God of comfort, he can cre­ate them: and if it be so far that there be no meanes but the contrary, he is a God that can comfort out of discomfort, and can (as I said) make the greatest grounds of comfort out of the greatest discomforts. But he is a God of the meanes if they be to be had, if there be none, then let us go to him, and say, thou God of comfort, if thou do not comfort, none can com­fort, if thou help not, none can help, and then he will help, and help strong­ly. It is necessary to looke to God what ever the meanes be; it is he that comforts by them. Therefore let him have the praise: if we have any friend, any comfort of the outward man, or any solace of the inward man, by seasonable speech &c. blessed be the God of comfort who hath sent this comforter; who hath sent me comfort by such, and such, let him have the praise; whatsoever the means be, the comfort is his.

[Page 50] And that is the cause that many have no more comfort, they trust to the means overmuch, or neglect the means.

Again, if God comfort in all tribulation: Let Christians be ashamed to be overmuch disconsolate that have the God of comfort for their God, who com­forteth Ashame for Christians to be over much dis­consolate. in all tribulation. Why art thou so cast down? Is there no Balme in Gilead for thee? Is there not a God in Israel? It is the fault of Christians, they pore too much on their troubles, they look all one way; they look to the grievance, and not to the comfort.

There is a God of comfort that answers his name every way in the exer­cise of that attribute to his Church: therefore Christians must blame them­selves if they be too much cast down, and labour for faith to draw near to this God of comfort.

It should make them ashamed of themselves that think it even a duty (as it were) to walk drooping, and disconsolatly, and deadly; to have flat and dead spirits. What, is this beseeming a Christian that is in Covenant with God, that is the God of comfort, and that answers his title in dealing with his Children, that is ready to comfort them in all tribulation? what if particular comforts be taken from thee, is there not a God of comfort left? he hath not taken away himself. What if thou be restrained, and shut up from other comforts, can any shut up Gods Spirit, can any shut up God, and our prayers?

Is not this a comfort that we may go to God alway? and he is with us in all estates and in all wants whatsoever? So long as we are in covenant with the God of comfort, why should we be over much cast down? Why art thou so troubled, oh my soul? David cheeks his soul thrice together for distrust in God, he is thy God, the God of all comfort.

What course shall we take that we may derive to our selves comfort from this God of comfort, who comforteth us in all our tribulations? Quest.

Let us consider what our malady and grievance is, especially let us look to our spiritual grievance and malady, sin: for sin is the cause of all other Answ. How to derive comfort from the God of com­fort. evils, therefore it is the worst evil. And sin makes us loathed of God the fountain of good, it drives us from him, when other evils drive us to from him; and therefore it is the worst evil in that sense too. 1. Look to the grievance espe­cially sin.

Again in the third place, look to the discomforts of sin, especially in the discomforts of conscience of those that are awakened, and Satan useth that as a means to despair in every crosse.

Therefore let us search and try our souls for our sins, for our chief dis­comfort are from sin: for alas, what are all other comforts? and what are all other discomforts? If a mans conscience be quiet, what are all dis­comforts? and if conscience be on the rack, what are all comforts? the disquiet and vexation of sin is the greatest of all: because then we have to deal with God, when sin is presented before us, and the judgements of God, and God as an angry judge, and conscience is awaked and on the rack, what in the world can take up the quarrel and appease conscience, when we and God are at difference, when the soul speaks nothing but discom­fort?

In this case remember that God doth so far prevent objections in this kind Comforts against sin. from the accusations of conscience, that he reasons that he will comfort us, from that that cöscience reasons against comfort: he doth this in the hearts of his children to whom he means to shew mercy: as we see in the poor Publi-

[Page 51] Lord be merciful to me a sinner saith he: God taught him that reasoning.

Nature would have taught him to reason as Peter did, Lord depart from me, I am a sinful man, and therefore I have nothing to do with God.

So our Saviour Christ, Come unto me all ye that are weary and heavy laden: they think of all people they ought to run from God, they are so la­den with sin, they have nothing to do with God: Oh, come unto me saith Christ. Therefore when thy conscience is awakened with the sense of sin, remember what is said in the Gospel, Be of good comfort, be calleth thee: be thou of good comfort, thou art one that Christ calls, Come unto me ye that are we ary and heavy laden: and Blessed are those that mourn.

That which thou and the Divel with thy conscience would move thee to use as an argument to run away, our Saviour Christ in the Gospel useth as an argument to draw thee forward: he comes for such, to seek, and to save the lost sinners This is a faithful saying (saith St. Paul) that Christ came to save sinners: therefore believe not Satan: he presents God to the soul that is humbled and terrified in the sight of sin, as cruel as a terrible judge, &c. He hides the mercy of God from such: to men that are in a sinful course he shewes nothing but mercy. I, but now there is nothing but comfort to thee that art cast down and afflicted in the sence of thy sins: for all the comforts in the Gospel of forgivenesse of sins, and all the com­forts from Christs Incarnation, the end of his coming in the flesh, the end of his death, and of all, is to save sinners.

Look thou therefore to the throne of mercy and grace, when thy con­science shall be awakened with the sence of sin, and Satan shall use that as an argument to draw thee from God; consider the Scripture useth this as an argument to drive me to God, to allure me to him: Come unto me all ye that are weary and heavy laden. And Christ came to seek, and to save that which was lost. Luther, a man much exercised in Spiritual conflicts, he confes­sed Luther. this was the Balme that did most refresh his soul, God hath shut up all un­der sin that he might have mercy upon all. He shut up all under sin as pri­soners, to see themselves under sin, and under the curse, that he might have mercy upon all, upon all those that are convinced with the sence and sight of their sins, he hath shut up all under sin, that he might have mercy upon all those that belong to him.

This raised up that blessed man: therefore let us not be much discom­forted, but be of good comfort, Christ calls us.

For such as are sinners, that are given to the sins of the tongue, and of the life, to rotten discourse, to swearing and such like, to such as mean to be No comfort for such as go on in sin. so, and think their case good; oh, God is the God of comfort, To such as I said before, I can speak no comfort, nor the word of God speaks none: they must have another Word, and another Scripture: for this word speaks no comfort to such that are sinful and wretched, and will be so, and justifie themselves to be so.

All the judgments in the Scripture are theirs, hell, and damnation and wrath, that is their portion to drink.

We can speak no comfort to such, nor the word of God that we unfold: it hath not a drop of comfort for them, God will not be merciful to such as go on in wicked, rotten, scandalous courses, that because hell hath not yet taken them, they may live long, and so make a covenant with hell and death, and blesse themselves. [Page 52] Oh, but thou hast made no covenant with God, nor he hath made none with thee, and hell, and death have made no covenant with thee: though thou hast made one with them, but there are two words go to a covenant: Death and Hell shall seize upon thee notwithstanding thy covenant.

Those that will live in sin in despight of the ministery, in spight of affli­ctions: there is no comfort to such, I speak only to the broken heart, which are fit vessels for comfort: God is the God of comfort to such: What shall we say then to such, as after they have had some evidence of their good estate, that they are Christians, are fallen into sin? is there any comfort for such?

Yes, doth not St. Paul in 2 Cor. 5. desire such to be reconciled to God? we are as Ambassadors of Christ desiring you to be reconciled if you have sinned: so Comforts for those that are relapsed. God hath comfort for those that have sinned: Christ knew that we should every day run into sins unawares, therefore he teaches us in the Lords pray­er to say every day forgive us our debts, our trespasses: there is Balme in Gi­lead, there is mercie in Israel for such daylie trespasses as we run into.

Therefore let none be discouraged, but flie presently to the God of com­fort, and Father of mercies. And think not that he is wearie of pardoning as man is: for he is infinite in mercy And though he be the party offended, yet he desires peace with us.

But yet notwithstanding, that we shall not love to run into his Bookes, Caution. he doth with giving the comfort of the pardon of sin (when we fall into it) add such sharpe crosses, as we shall wish we had not given him occasion to correct us so sharpely: we shall buy our comfort dear, we had better not have given him occasion.

God forgave the sin of David after he had repented (though he were a good man before) but David bought the pleasure of his sin dear; he wished a thousand times that he had never given occasion to God, to raise good out of his evil, to turn his sin to his comfort: yet God will do this, be­cause God would never have us in a state of despair.

For other grievances besides sin, the comforts that we are to apply are 2: Comfort against other grievan­ces. General com­forts. more easie, and they are infinite if we could reckon the particular com­forts that God comforts his Children withall.

It is good to have generall comforts readie for all kind of maladies, and grievances, and this poor wretched life of ours (in our absence from God) is subject to. 1. The Covenant of Grace.

As for instance, that general comfort, the Covenant of grace, that is a spring of comfort, that God is our God, and Father in Christ, what can come from a gracious and good God in covenant with us, but that which is good? nothing but what is favourably good I mean: For the cove­nant is everlasting, when God takes once upon him to be our Father in Covenant, he is so for ever: Dum castigas pater, &c. While he corrects he is a father, and when he smiles upon us, he is a father.

God in the covenant of Grace takes upon him a relation that ever holds: as he is for ever the Father of Christ, so he is for ever the Father of those that are members of Christ, and whatsover comes from the Father of mercy, whether he correct, or smile, whatsoever he doth is in mercy.

Again, in the middest of any grievance, remember the gracious pro­mise 2. The promise of mitigation. of mitigation, 1 Cor. 10. 13. [Page 53] God will not suffer us to be tempted above our strength, but he will give an issue to the temptation: he will give a mitigation, and either he will raise our strength to the temptation, or he will bring the temptation and trial to our strength, he will fit them, and this is a comfort.

There is comfort likewise in all troubles whatsoever, of the presence of 3. In the presence of God. God, God will be present with us if once we be in Covenant with him: he will be present in all trials to assist us, to strengthen us, to comfort us, to raise our spirits. And if God be present, he will banish all discomforts: for God is light, and where light is, darknesse vanisheth; Now God being the Father of light, that is, of all comfort: where he is present, he bani­sheth discomfort in what measure he is pleased to banish it. Therefore Da­vid often reasoneth from the presence of God to the defiance of all trou­bles, Psal. 3. If God be with me, I will not fear ten Thousand that are against me. And in Psal. 23. Though I walk in the valley of the shaddow of death, I will not fear, for thou art with me. And if God be with us, who can be against us? Rom. 8. And when thou passest through the fire, I will be with thee, &c. I will be with thee, not to keep thee out, but to uphold thee; As he did the Mar­iyrs, there was a fire of comfort in them, above that fire that consumed their bodies: and as we see he was with the Three Children; there was a fourth like the Son of God.

So in all tribulations there is another with us, that is, the Spirit of God that comforts us in all, and is present with us in all. The Goldsmith when he puts the wedge into the fire, he stands by till the drosse be con­sumed: so God is with his Children in the furnace of affliction: he brings them into affliction, he continues with them in affliction, and he brings them at last out of affliction. The presence of God is a main, and a Grand comfort in all tribulation.

Besides, in all that befalls us whatsoever, consider the end, all is for a good 4. Consider the end all work for good. Simile. end: All things work together for the best to them that love God (saith St. Paul) Why do we endure Physick? because we know the Physitian is wise, and he is our friend, and he doth it to carry away burdensome hurtful hu­mours, we shall be better and lighter afterwards; do we do this in our com­mon course in the things of this life? Grace will much more certainly teach us to do it, to reason, it is from a father, and it is for my good. Let us look whence it comes, and what it tends to, with the promise of miti­gation, and of Gods presence in our troubles; these are main comforts, if we could think of them, if the Divel did not take them out of our memo­rie.

And for the first ground of comfort that God doth comfort us withall, in all tribulations, it is the promise of finall deliverance, and finall comfort 5. The promise of finall delive­anec. for ever; if none will raise our souls, that will: when we shall consider that it will not be long.

The short afflctions in this world, bring an eternal weight of glory: there will be a finall deliverance. Life it self that is the subject that receives affliction, that is short, our life is but a moment, therefore our afflictions must be short.

Life is longer then discomforts, there is but a peece of our life subject to miseries; and if that be but a vapour, but a moment, and as a point between eternity before, and eternity after, what are the miseries of this life? cer­tainly they are but for a moment.

Therefore the promise of final deliverance, when all teares [Page 54] shall be wiped from our eyes; this should comfort us if nothing else would. This is the way therefore whereby God usually comforts by suggesting the heads and springs of comfort.

And indeed there is a daily method of comforting, whereby we may comfort our selves in all crosses, if we would use that daily method, and or­der of comfort. As there is a kind of diet to keep the bodie in temper; so there is a kind of spirituall diet to keep the soul in temper, in a course of comfort, unlesse it be when God takes liberty to cast down, for some spe­cial end, as we see in Job.

Therefore let us take this course (for God as he comforteth us, so he comforts us as understanding creatures, he useth our understanding to con­sider To keep a daily course of com­fort. how we should comfort our selves, and after we are once in a state of comfort, if we be not wanting to our selves, there is no great difficultie to keep our comfort; there are meanes to keep daily comfort: God hath provided them, and he will be present to make good all his comforts. Grant it therefore that we are in the covenant of Grace, that God is our Father in Christ, and we take him to be our God, to be all sufficient, then to keep our selves in a daily temper for comfort, every day keep our souls tender, that we may be capable of comfort, keep the wound open that we 1. Keep the soul in a good temper. may receive balme, that there grow not a deadnesse upon the heart, consi­dering that while we live here, there is alway some sin in us that must be wrought out by some course or other; let us trie and search our souls, what ill is in the wound, let us keep it open and tender, that there may be a fitnesse for mercy to receive the balme of comfort, which will not be, if we slubber over. Certainly it is an excellent course every day to search our hearts and wayes, and presently to apply the balme of comfort, the promise of pardon; take the present, when we have searched the wound, to get pardon and forgivenesse daily, as we sin daily, Christ bids us ask it daily.

This will make us fit for comfort by discerning the estate of our souls, and the remainders of corruption. That which sharpens appetite and makes the balme of God to be sweet indeed, is the sence of, and the keep­ing open of our wound: a daily search into our wants, and weaknesses; a daily fresh sight of the body of sin in us: and experience how it is fruitful in ill thoughts, and desires and actions, this will drive us to a necessity of daily comfort.

And certainly a fresh sight of our corruptions, it is never without some fresh comfort. We see St. Paul Rom. 7. he sets himself to this work, to complain of his indisposition by reason of sin in him; and how doth he end that sight and search into his own estate? he ends in a triumphing manner, Thanks be to God through Jesus Christ our Lord: There is no condemnation to them that are in Christ Jesus.

After he had complained, Oh miserable man that I am who shall deliver me from this bodie of death. There can be no danger in a deep search into our waies and hearts, if this be laid as a ground before, that there is more sup­plie, and heavenly comfort in God and the promises of God, then there can be ill in our souls, then the more ill we find in our selves, the more we are disposed to fetch grounds of comfort from God.

And together with this searching of our souls and asking daily pardon, let us for the time to come renew our covenant with God, that we may 2. Renew our re­solutions. have the comfort of a good conscience to get pardon for our sins past, and renew our resolutions for the time to come.

[Page 55] And withall that we may use an orderly course of comfort: let us eve­ry Dayly feed on Christ. day feed on Christ, the food of life, let us every day feed upon some­thing in Christ; consider the death of Christ, the satisfaction he hath made by his death; his intercession in Heaven; his blood runs afresh that we may every day feed on it.

We may run every day into new offences against the law, to new neg­lect of duty, into new crosses; let us feed upon Christ, he came into the World to save sinners, to make us happie with peace of conscience here, and with Glorie afterward. Let us feed on Christ daily; as the bodie is fed with cordialls; so this feeds and comforts and strengthens the soul.

This is to live by faith, to lead our lives by faith, to feed on Christ every day.

And likewise, if we will keep our souls in a perpetual temper of comfort, let us every day meditate of some prerogatives of Christians, that may raise our souls: Let us single out some or other. As for example, that ex­cellent prerogative to be the Sons of God: What love? saith the Apostle, that we of Rebels and Traitors, in Christ should be made the sons of God? That of slaves, we should be made Servants, of servants sons, of sons heires, and of heires, fellow-heires with Christ, what prerogative is this, that God should give his Son, to mak us that were Rebels sons, heires and fellow heires with Christ? And to consider what follows upon this liberty, that we have from the curse of the Law, to goe to God boldly, to go to the throne of Grace through Christ our elder brother by prayer, to think of eternall life as our inheritance, to think of God above as our Father, Let us think of our prerogatives of Religion, adoption and justification, &c.

Upon necessity we are driven to it, if we consider the grievances of this world, together with our corruptions: our corruptions, and afflictions, and temptations, and desertions, one thing or other will drive us to go out of our selves for comfort, to feed on the benefits by Christ. And consider what he hath done, it is for us: the execution of his office, and all for us, what he is, what he did, what he suffered, what procured, all is for us. The soul delighting it self in these prerogatives, it will keep the soul in a perpetuall estate of comfort. Therefore the Scripture sets forth Christ by all terms that may be comfortable, he is the door to let us in, He is the way, the truth and the life, the water and the bread, &c.

In sinne, he is our righteousness, in death he is our life, in our ignorance he is our way, in spirituall hunger and thirst, he is the bread and water of life, he is all in all: And if we cannot think of some prerogative of Chri­stianity, then think of some promise, (as I said before) think of the Co­venant of Grace, there is a spring of comfort in that, that God in Christ is our God to death, and for ever, and that promise I speak of, that All things shall work for the best.

Let us every day think of these things, and suggest them to our owne souls, that our souls may be affected with them, and digest them, that our souls and they may be one, (as it were.)

And every day stirre up our hearts to be thankfull, a thankfull heart can never want comfort, for it cannot be done without some comfort and To be thankful. chearefulness, and when God receives any praise and glory, he answers it with comfort; a thankfull heart is alway comfortable.

And let us stirre up our hearts to be fruitfull in the holy actions, the re­ward [Page 56] of a fruitfull life is a comfortable life, besides Heaven, God alway in 6. To be fruitful. this life gives a present reward to any good action, it is rewarded with peace of conscience. Besides, it is a good foundation against the evil day, every good action, as the Apostle sayth to Timothie, it layes up a good foun­dation. The more good we do, the more we are assured, that our faith is not hypocritical, but sound, and good, and will hold out in the time of tryall. It will be a good foundation, that we have had evidence before that we have a sound and fruitful faith.

What do wicked men, carelesse, sinful creatures, that go on in a course of prophanenesse, and blasphemie &c? they lay a ground of despaire, a ground of discomfort to be swallowed up in the evil day: then conscience will be awaked at the last, and Satan will be ready to joyn with consci­ence, and conscience will seal all the accusations that Satan layes against them, and where is the poor soul then? As it is with them, so, on the con­trary the Christian soul that doth good, besides the present comfort of a good conscience, it layes a good foundation against the time to come: for in the worst times, it can reason with it self, my faith is not fruitlesse, I am not an hypocrite; though the fruits of it be weak, and mixed with cor­ruptions, yet there is truth in them; this will comfort us when nothing else will.

Therefore let us every day be setting our selves in some good way; for comfort is in comfortable courses, and not in ill courses: in Gods waies we shall have Gods comforts. In those waies let us exercise the spiritual strength we have: let us pray to God and performe the exercise of Religi­on with strength, shew some zeal in it: let us shew some zeal against sin, if occasion be, if it be in Gods work, in Gods way. Let a man set himself upon a good worke, especially when it is in opposition; for the honour of God, and the peace of his conscience, presently there is comfort upon it.

And that we may not be discouraged with the imperfection of our per­formances, 7. Labour for sin­ [...]erity. one way of daily comfort is to consider the condition of the covenant of Grace between God and us. In the covenant of Grace our performances if they be sincere they are accepted, and it is the perfection of the Gospel, sincerity. Sincerity will look God in the face with com­fort, because he is with the upright; so much truth in all our dealings, so And growth much comfort. And with sincerity labour for growth, to grow better and better.

God in the Gospel meanes to bring us to perfection in heaven by little and little. In the law there was present perfection required; but in the Gospel, God requires that we should come to perfection by little and little, as Christ by little and little satisfyed for our sins, and not all at once. In the condition of the covenant of Grace, we must live and grow by grace by little and little, and not all at once. The condition of the covenant of grace is not to him that hath strength of grace in perfection; but if we be­lieve and labour to walke with God, if there be truth of Grace, truth goes for perfection in the covenant of Grace. We should labour for sound knowledge of the covenant of Grace, that now we are freed from the rigor as well as from the curse of the law, that though we have imperfections, yet God will be our father, and in this condition of imperfection he will be a pardoning father, and lookes on our obedience though it be feeble and weak, and imperfect: (yet being the obedience of children in the cove­nant [Page 57] of grace) and he accepts of what is his owne, and pardons what is ours. 8. Not to grieve the spirit.

And every day labour to preserve the comforts of the spirit that we have, not to grieve the spirit, for comfort comes with the spirit of God, as heat accompanies the fire. As wheresoever fire is, there is heat: so where­soever the spirit of God is, there is comfort: because the spirit of God is God, and God is with comfort, wheresoever comfort is, God is, and wheresoever God is, there is comfort. If we would have comfort conti­nually every day, let us carefully watch that we give way to the spirit of God, by good actions, and meditations, and exercises.

And by no meanes grieve the spirit, or resist the spirit, for then we re­sist comfort. If we speake any thing that is ill, we lose our comfort for that time, conscience will check us, we have grieved the spirit. If we heare any thing with applause, and are not touched with it, we lose our comfort, conscience will tell us we are dead-hearted, and not affected as we should be: there is a great deal of flesh and corruption that is affected with such rotten discourse. And so if we venture upon occasions we shall grieve the spirit, either if we speak somewhat to satisfie others that are nought, or if we hear somewhat that is ill from others. Want of wisdome in this kind, doth make us go without comfort many times: want of wisdom to single out our companie, or else if we be with such, to do that, that may please them, and grieve the spirit, and hinder our own comfort.

These and such like directions if we would observe, we might walk in a course of comfort: the God of comfort hath prescribed this in the book of comfort. These are the courses for Gods children, to walk in a comfor­table way till they come to heaven. More especially, if we would at any 9. Be conversant in the scripture. time take a more full measure of comfort, then take the book of God into your hand, those are comforts, that refresh the soul: single out some spe­ciall portion of scripture, and there you shall have a world of comfort. As for example; let a man single out the epistle to the Romans, if a man be in any grievance whatsoever, what a world of comfort is there fitting for every maladie? there is a method how to come to comfort.

There St. Paul in the beginning, first strips all men of confidence of any thing in themselves, and tells them that no man can be saved by works, Jewes nor Gentiles, but all by the righteousnesse of God in Christ: All are deprived of the Glorie of God, Jewes, and Gentiles, every bodie: And when we are brought to Christ, he tells us (in the later end of the third Chapter) that by Christ we have the forgivenesse of all our former sins whatsoever, he is the propitiation for our sins. In the 4. Chapter he comforts us by the example of Abraham, and David, that they were justified without works by faith, not by works of their own, but by laying hold of the promises of comfort and salvation meerly by Christ: and all that saith St. Paul is writ­ten for us. But in the first Chapter especially, because all the miseries of this life come from the first Adam, because we are Children of the first Adam, death and miserie comes from that: he opposeth the comfort in the second Adam, and he shewes that there is more comfort by the second Adam, then there is discomfort by the first. Righteousnesse in the second Adam reigns to life everlasting, and Glorie. Sin, and miserie came by the first, but there is the pardon of all sin, by the second Adam, he doth excellently oppose them in the latter end of that Chapter. In the begin­ing of the fifth Chapter he shewes there the method, and descent of joy, Being justified by faith (in Christ, we have peace with God: Considering that [Page 58] by the righteousnesse of Christ we are freed from sin. We have peace with God through Jesus Christ our Lord. And we have boldnesse to the Throne of Grace, and we rejoyce in tribulation, knowing that tribulation brings forth pa­tience, and patience experience, and experience hope. He sets himself there of purpose to comfort in all tribulation, and he saith in these things we rejoyce, We rejoyce in tribulation.

I, but for our sins after our conversion, after we are in the state of Grace, what comfort is there for them? there is excellent comfort in the fifth of the Romans. If when we were enemies he gave his son for us: if he saved us by the death of Christ when we were enemies; much more Christ being alive, and in heaven, he will keep it for us, and keep us to salvation now when we are friends, seeing he died for us when we were enemies. I, but the remainders of corruption in this world trouble us, that troubles our comfort, the combate between the flesh, and the spirit; would you see com­fort for that? you shall see it in Romans 7. Oh, miserable man, who shall deliver me from this body of death? Thanks be to God through Jesus Christ our Lord. So he shewes there what way to have comfort in the combate between the flesh, and the Spirit, to search into our corruptions, to lay them open to God by confession.

And then in the beginning of the eight Chapter saith he, there is no con­demnation to them that are in Christ Jesus: though there be sin, yet there is no condemnation, though there be this conflict between the flesh and the spirit: so he comforts them. And for the afflictions that follow our cor­ruptions in this life, there is a treasure of comfort against them in that Chap­ter: for doth he not say, if we suffer with him, we shall reign with him? And the same spirit helps our infirmities and teacheth us how to pray? We can ne­ver be uncomfortable if we can pray, but there is a promise of the spirit that stirs up sighs, and groanes that cannot be expressed, and a Christian hath alway a spirit of prayer, at the least of sighs and groanes, and God hears the sighs of his own spirit.

And what a grand comfort is that, that I named before vers. 28. All things work for the best to them that love God? And if God be with us who can be against us? And he sends us to Christ, if Christ be dead, or rather risen again, who shall lay any thing to our charge? Christ is ascended to heaven, and makes intercession at the right hand of God. Though Satan lay our sins to our charge, Christ makes intercession in heaven at the right hand of God, he makes continuall intercession for our continuall breaches with God, who shall lay any thing to our charge? I, but all that power of hell and sin, and all labour to separate us from God, to breed division between God and us. In the later end of that Chapter he bids defiance to all, what shall separate us from the love of God in Christ? it shall separate his love from Christ first, Gods love is found in Christ, he shall cease to love Christ if he cease to love us. I, but we may afterward fall into an uncomfortable case. For that he saith neither things present, nor things to come, shall be able to separate us.

What an excellent spring of comfort is there in that reasoning vers. 32. If God spared not his own son, but gave him to death for us all, how shall he not with him give us all things e [...]lse? How many streames may be drawn from that spring? if God spared not his own son, but gave him to death for us all, how shall he not with him give us all things else in this world necessar, grace, provision, & protection, till he have brought us to heaven? If he have given Christ, he [Page 59] will give all; whatsoever is written, is written for our comfort. I mean this epistle, because I would name one instance for all. All is written for our comfort, as he saith after in the same Epistle. The written word, or the word unfolded; the end of preaching, is especially to comfort. The Chi­rurgeon opens a wound, and the Physitian gives a purge, but all is to restore at the last, all that the Chirurgeon aimes at, is to close up the wound at the last; so all our aime is to comfort. We must cast you down, and shew you your miserie that you are in, and shew you, that if you continue in that course, hell, and damnation belongs to you; but this is to make you de­spaire in your selves, and to flie to the God of comfort; the law is for the Gospel, all serve to bring the soul to comfort.

Therefore go to the word of God, any portion; the Psalmes or any special part of the scripture, and that by the spirit of God will be a meanes to raise the soul, the spirit in the word joyning with the spirit in us will make a sweet close together, and comfort us in all tribulati­on.

And have recourse daily to common principles: all the principles of re­ligion 10. To study Principles of Religion. serve for comfort, especially the Articles of the Creed. I believe in God the father Almightie. What a spring of comfort is in that? what can befall from a father but it shall turn to good, and by a father Almightie, though he be never so strongly opposed, yet he will turn it to good, he is a father Almightie, and the Articles of Christ (every article hath ground of daily comfort) of his abasement in Christ, I see my self, he is my surety, the second Adam, I see my sins crucified with him. This is the way to reape comfort when the conscience is disquieted; when I look upon my sins, not in my own conscience, but take it out there, and see it in Christ dying, and crucified, in the Articles of abasement to see our sin, and miserie, all in Christ. For he stood there as surety, as a publick person for all. What a comfort is this? When I see how Christ was abased, I see my own com­fort, for he was my surety: if my sins being laid on him, who was my sure­ty, could not condemne him, or keep him in the grave, but overcame sin that was laid to his charge, surely I shall overcome my corruptions, no­thing that I have shall overcome mee, because it could not overcome Christ my surety, his victorie is mine.

And so, if the soul be in any desolation, and discomfort, all the articles of his Glorification and exaltation, his rising again acquits the soul: there­fore my sins are satisfied for, because my surety is out of prison. And his ascending into heaven shewes my triumph; he lead captivity captive: and the enemies that are left are for the tryal of my faith, and not to conquer me; for Christ hath Lead captivity captive, and is ascended into heaven, he led all in triumph, and sits at the right hand of God to rule his Church to the end of the World: he sits for me to overcome my enemies, as St. Paul saith excellently Rom. 8. who shall lay any thing to the charge of Gods people? it is Christ that died, or rather that is risen again, who fits at the right hand of God.

And if we be troubled for the loss of a particular friend, there is com­fort in that article of the communion of Saints. There are those that have more grace, and that is for me. If my own prayers be weak, I believe the communion of Saints, and have the benefit of their prayers: every one that saith Our Father brings me in, if I be in the Covenant of grace, and of the Communion of Saints. If I have weaknesses in my self, I believe in [Page 60] the holy Ghost the comforter of Gods elect and my comforter. If I fear death, I believe the resurrection of the body. If I fear the day of judgment, I believe that Christ shall be my judge: he shall come to judge the quick, and the dead. In all the miseries of this life, considering that they are but short, I believe the life everlasting. So that indeed if we would dig to our selves springs of comfort, let us go to the Articles of our Faith, and see how there are streams of comfort from every one answerable to all our particular exigences, and necessities whatsoever.

And to close up this point, remember whatsoever means we use, what prerogative soever we think of, whatsoever we do, remember we go to the God of comfort, and desire him to blesse his Word in the ministery, and desire him to work in the Communion of Saints, with his Spirit to warm our hearts: alway remember to carry him along in all, that we may have comfort from the God of Comfort, who comforteth in all tribulations. Next words are,

These words shew the end why God doth comfort us in all tribulation. One main end is, that we should be comforted in our selves, that is the first. And then▪ that we being comforted our selves, from that ability should be able to derive comfort to others: we are comforted in all tribula­tions, that we should be able to comfort them that are in any tribulation.

It is not St. Pauls case only, and great men in Religion, Ministers and the like; it is not their lot and portion alone to be persecuted and troubled, but

Every one, whosoever will live Godly in Christ Jesus must suffer persecution. Therefore the Apostle saith not onely our tribulation: but that we may be able to comfort them that are in any trouble. Trouble is the portion of all Gods Children one with another: I do but touch that by the way. But that which I shall more stand upon, it is the end, one main end why God comforteth, (especially Ministers, it is that they should be able to comfort others with the comforts that God hath comforted them withall: That we may be able &c. Now you must conceive that this ability, it is not ability alone without will and practise, as if he meant, God hath given me com­fort, that I might be able to comfort others if I will, that is not Gods end only, that we may be able, but that we may exercise our ability, that it may be ability in exercise.

As God doth not give a rich man riches to that end that he may be able In Comforting others there must he, Ability. Will. to relieve others if he will: No, but if thou be a Child of God, he gives thee ability and will too, he gives an inward strength. So the meaning here is, not that we may be able to comfort others if we will, but that we may be both able, and willing to comfort others.

And to comfort others not only by our example, that because we have been comforted of God, so they shall be comforted; it is good, but it is Example. not the full extent of the Apostles meaning, for then the dead examples should comfort as well as the living. And indeed that is one way of com­fort to consider the examples of former times: but the Apostles meaning is, that I should comfort them not only by my example of Gods dealing with me, that they should look for the like comfort, that is but one de­gree. His meaning is further therefore, that we should be able to comfort Sympathy. [Page 61] them by Sympathizing with them: as indeed it is a sweet comfort to those that are in distresse when others compassionate their estate.

And not only so, by our example and sympathy with them, but like­wise that we may be able to comfort them by the inward support, and strength, and light that we have found by the Spirit of God in our selves; that is that that will enable us to comfort others, from that very support, and inward strength that we have found from God, by those graces, and that particuliar strength and comfort that we have had. When there is a sweet expressing of our inward comfort to them shewing something in our comfort that may raise them up in the like troubles that we were in, then the comfort will not be a dead comfort, when it comes from a man experi­enced. Personated comfort, when a man takes upon him to comfort, that only speaks comfort, but feels not what he speaks, there is little life in it, we are comforted that we may comfort others, with feeling, having been com­forted our selves before, with feeling and comfortable apprehensions in our selves. The point considerable in the first place (to make way to the rest) is this, that

St. Paul was comforted, that he might comfort others: Divine com­forts Doctr. Gods children have all of them interest in di­vine comforts belong to all, they are the portion of all Gods people: the meanest have interest as well the greatest. There is the same spiritual Physick for the poorest subject, and the greatest Monarch: there is the same spiritual com­fort for the meanest, and for the greatest Christian in the World: St. Paul hath the same comfort as St. Pauls children in the Faith. VVhat is the reason that they are communicable thus to all; that they lie open to all.

God is the God and Father of all light and comfort, Christ is the Sa­viour Reason The priviledges of religion are common to them of all: all the priviledges of Religion belong to all equally, all are Sons, and Heirs, and all are alike Redeemed, the Brother of low degree, and the Brother of h [...]gh degree: they may differ in the references, and relations of this life: but in Christ all are alike.

Besides, it is the nature of spiritual priviledges and blessings, they are communicable to all alike without impairing, the more one hath the lesse another hath not, all have an equal share, every one hath interest intire, every one hath all without losse or hinderance to others. As for instance, the Sun, every particular man hath all the good the Sun can do, as well as 2. They are not im­paired by being communicated. all the World hath, it is peculiarly and intirely every mans own, every man in solidu [...]m hath the use of it, the Sun is not one mans more then another. As a publick fountain or Conduit, every man hath as much right in it as another. So in Religion, the graces and priviledges, and favours, they lie open as the prerogatives and priviledges of all Gods children: and that is the excellency of them. In the things of this life it is not so, they are not common to all alike, there is a losse in the division, the more one hath, the lesse another hath: and that is the reason why the things of this life breed a disposition of pride, and envy: one envies another because, he wants that that another hath; and one despiseth another, because he hath more then another hath: but in the comforts of Gods Spirit, and the prerogatives that are the ground of those comforts, all have interest alike.

Only the difference is in the vessels they bring, if one man bring a large vessel, a large faith, he caries more, and another that brings a less faith caries [Page 62] lesse, but it lies open to all alike: As St. Cyprian saith, we carry as much from God as we bring vessels: but all have Interest alike in divine com­forts.

Therefore among Christians there is little envy, because in the best things (which they value best) all may have alike, and that which one desires, another may have as much as he, he knowes he hath never the lesse.

The point is comfortable to all, even to the meanest, and to them espe­cially, Use Comfort to weak Christians. that howsoever there be a difference between others and them in outward things that cease in death (for all differences shall cease ere long between us and others) yet the best things are common. In this life those things that are necessary, they are common; as the Light, and the Ele­ments, Fire, and Water &c. and those are necessarie that are not com­mon: but especially in spiritual things, the best things are common. Let no man be discomforted, if he be Gods Child, comfort belongs to him as well as to the greatest Apostle. The chiefest comforts belong to him as well as to the chiefest Christian. Therefore let us envy none, nor despise none in this respect.

In the next place we may observe here hence, that Though these comforts Doctr, Comforts deri­ved to men by men. be common, yet God derives these comforts commonly by the means of men.

This is Gods order in deriving these comforts to the soul, he comforts one, that another may be comforted; Not that the comforts themselves that joyn with our spirits come from men, but that together with the speech, and presence of men, whom we love and respect, and in whom we discern the appearance of the Spirit of God to dwell, together with the speech of persons in whom the spirit is strong and powerful, the Spirit of God joyns, and the Spirit raiseth the soul with comfort: so the Spi­rit comforteth, by comforting others that they may comfort us.

This is not only true of Ministers, but it is true of Christians, as Chri­stians: for St. Paul must be considered, in something as an Apostle, in some­thing Every Christian to Communicate his comfort. as a Christian, in something as a Minister of Christ. As an Apostle, he had the care of all the Churches, &c. As a Christian he comforted and exhorted others: one Christian ought to comfort another; therefore he would have done it as a Christian, if he had not been an Apostle. And in something he is to be considered as a Minister of Christ, as a Teacher and Ambassador of Christ, a teacher of the Gospel. He was somewhat as an Apostle, somewhat as a Minister, somewhat as a Christian. Therefore it concerns us all to consider how to comfort one another as Christians. We are all members of the same body whereof Christ is the Head; therefore whatsoever comfort we feel, we ought to communicate.

The Celestial bodies will teach us this, whatsoever light or influence the Moon, and the Stars receive, they bestow it on these inferiour bodies, they Simile. have their light from the Sun, and they reflect it again upon the crea­tures below. In the Fabrick of mans body, those official parts, (as we call them) those parts and members of the body, the Heart and the Liver, which are both members and official parts, that do office and service to others parts, they convey and derive the spirits, and the blood to all other parts: they receive strength, partly for themselves first, and then to convey it to other members The Liver is fed it self with some part of the blood, and it conveyes the rest to the veins, and so to the whole bodie. The heart is nourished it self of the purest nourishment, [Page 63] the spirits are increased, and those spirits are spread through the Arteries.

The stomach feeds it self with the meat it digests, and with the strength it hath (being an official part) it serves other parts and strengtheneth other parts: and if there be a decay in it, there is a decay in all the parts of the body. So a Christian ought to strengthen himself, and then strengthen others: no man is for himself alone. And although whatsoever the means be, the comfort comes from God, yet he will have comfort to be con­veyed to us by men, this way.

Partly, to try our obedience, whether we will respect his Ordinance: he Reason 1. To trie our obe­dience. will have us go to men like our selves. Now if we will have comfort, we must look to his Ordinance, we must have it of others, and not altoge­ther from our selves. And that is the reason why many go all their life time, with heavy drooping spirits; out of pride and neglect, they scorn to seek it of others, they smother their grief, and bleed inwardly; because they will not lay open the state of their souls to others. Although God be the God of comfort, he hath ordained this order, that he will comfort us by them that he hath appointed to comfort us; he comforteth others that they may comfort us. Though God be the God of comfort, yet he con­veyes God not tied to means. it (for the most part) by the means of others. I say for the most part; for he ties not himself to means, though he tie us to means, when we have means. Occasion may be when a man is shut from all earthly com­forts, as in contagious diseases, and restraint &c. A man may be shut from all entercourse of Worldly comforts: but even then, a Christian is never in such an estate but he hath one comfort or other; then God comforts immediately, and then he comforts more sweetly and strongly: then the soul cleaves to him close, and saith, now thou must comfort or none, now the honour is all thine.

Now the nearer the the soul is to the fountain of comfort, the more it is comforted, but the soul is never so near to God as in extremitie of affliction: when all means fail, then the soul goes to the fountain of comfort, and gives all the glory to him. But I say, when there is means, God hath appoint­ed to derive his comfort by means; when we may have the benefit, of the Communion of Saints, of the word &c. God will not comfort us im­mediatly in the neglect of the means: he comforteth us, that we might com­fort others. And as he doth it to try our obedience;

So partly, to knit us in love one to another: For is not this a great Reason 2. To knit us in love to one another. bond to knit us one to another, when we consider that our good is hid in another? the good that is derived to us, it is hid in others. And this makes us to esteem highly of others: how sweet are the looks, and sight of a friend? and more sweet the words of a friend; especially of an expe­rienced friend, that hath been in the Furnace himself.

Thus God to knit us one to another in love [...], hath ordained that the comfort that he conveyes, it should be conveyed by the means of others. Other reasons there may be given, but these are suffi­cient.

If this be so, then we ought from hence to learn, that whatsoever we Use We are debtors of the comforts we have. have we are debtors of it to others, whatsoever comfort we have, whether it be outward, or inward comfort.

And even as God hath disposed and dispensed his benefits & graces to us, so let us be good stewards of it, we shall give account of it ere long. Let [Page 64] every man reason with himself, why have I this comfort that another wants? I am Gods Steward, God hath not given it me to lay up, but to lay out. To speak a little of outward comforts. It is cursed Athiesme in many rich Persons, that think they are to live here only to scrape an estate for them and their children; when in the mean time their Neigh­bour want, and Gods Children want (that are as dear to God as them­selves) and perish for want of comfort. If they were not Athiests in this point, they would think; I am a steward, and what comfort shall I have of scraping much? that will but increase my account. Such a Steward were mad that would desire a great account: the more my account is, the more I have to answer for, and the more shall be my punishment if I quit not all well.

Now men out of Athiesme, that they do not believe a day of Judgment, a time of account, they ingrosse comforts to them and theirs, as if there were not a Church, as if there were not an afflicted body of Christ: they think not that they are Stewards. Whereas the time will come, when they shall have more comfort of that that they have bestowed, then of that that they shall leave behind them to their children. That which is wisely dis­pensed for the comfort of Gods people, it will comfort us, when all that we shall leave behind will not, nay perhaps, it will trouble us, the ill get­ting of it.

And so whatsoever inward comforts we have, it is for the comfort of others, we are debtors of it; whatsoever ability we have, as occasion is of [...]er­ed, if there be a necessity in those that are of the same body with our selves, we ought to regard them in pitty and compassion. If we should see a poor creature cast himself into a whirlpoole, or plunge himself into some despe­rate pit, were we not accessorie to his death, if we should not help him, if we would not pull one out of the fire? Oh yes; and is not the soul in as great danger? and is not mercy to the soul the greatest mercy? shall we see others ready to be swallowed up in the pit of despair, with heaviness of spirit, shall we see them dejected, and not take it to heart? but either we are unable to Minister a word of comfort to them, or else unwilling: as if we were of Cains disposition, that we would look to our selves only: we are none of their keepers.

It is a miserable thing to professe our selves to be members of that body whereof Christ is the Head, to professe the communion of Saints, and yet to be so dead hearted in these particular Exigences and occasions. It lies upon us as a duty, if God convey comfort to us from others: and his end in comforting us any way, of putting any comfort in our hands outward or inward, it is to comfort others, if we do it not, we are liable to sin, to the breach of Gods command, and we frustrate Gods end.

But if this lie upon us as a duty to comfort others, then it concerns us to To be able to comfort others. know how to be able to do it.

That we may be able to comfort others, let us be ready to take no­tice of the grievance of others: as Moses went to see the afflictions of his Take notice of their grievance. brethren, and when he saw it, laid it to heart.

It is a good way to go to the house of mourning, and not to balk and de­cline our Christian brethren in adversity. God knowes our souls in adversitie, so should we do the souls of others, if they be knit to us in any bond of kindred, or Nature, or Neighbourhood, or the like, that [Page 65] bond should provoke us; for bonds are as the veins and Arteries to derive comfort. All bonds are to derive good, whether bonds of Neighbour­hood, or acquaintance &c. A man should think with himself, I have this bond to do my Neighbour good. It is Gods providence that I should be acquainted with him, and do that to him that I cannot do to a stranger. Let us consider all Bonds, and let this work upon us: let us consider their grievance is a bond to tie us.

And withall let us labour to put upon us the bowels of a father and mo­ther, 2. To labour for bowels of com­passion. tender bowels, as God puts upon him bowels of compassion towards us. So St. Paul being an excellent comforter of others, in 1 Thess. 2. he shewes there how he carried himself as a Father, or Mother, or Nurse to them. Those that will comfort others they must put upon them the af­fections of tender creatures as may be; they must be patient, they must be tenderly affected, they must have love, they must have the graces of communion.

What be the graces of communion? The graces of Christian commu­nion Graces of com­munion what. to fit us in the communion of Saints to do good, they are a loving, meek, patient spirit: Love makes patient; as we see Mothers and Nurses, what can they not endure of their c [...]ildren, because they love them. And they must be likewise wise, and furnished, they that will comfort others must get wisedom and ability [...] They must get Humility, they must abase themselves that they may be comfortable to others, and not stand upon terms: these be the graces of communion that fit us for the communion of Saints.

What is the reason that many are so untoward to this duty, and have no heart to it, that they cannot indeed do it?

The reason is, they consider not their Bonds. they do not Consider the poor and needy Psal. 41. they have not the graces of communion, they want loving spirits they want ability, they are empty, they are not furnished, they have not knowledge laid up in store, they want humble spirits: the want of these graces makes us so barren in this practise of the communion of Saints. Therefore we should bewaile our own barrennesse when we should do such duties, and cannot. And beg of God the spirit of love and wise­dom, that we may do things wisely, that we may speak that which is fit, a word in season is as apples of Gold with Pictures of Silver. And let us beg a humble spirit that we may be abased to comfort others. As Christ in love to us he abased himself, he became man, and when he was man, he became a servant, he abased himself to wash his Disciples feet, talk with a silly woman and such base offices: and if the Spirit of Christ be in us, it will abase us to offices of love, to support one another, to bear one anothers burthens,

Again, if we would comfort others as we should, let us labour to get ex­perience 3. Get experience our selves. of comfort in our selves; God comforteth us that we might be able to comfort others. He will easily kindle others that is all on fire himself; and that is comforted himself, he can easily comfort others with that comfort he feels himself, those that have experience can do it best.

As we see in Physitians, if there be two Physitians, whereof the one hath been sick of the disease that he is to cure in another: the other parhaps is more excellent then he otherwise, but he hath never been sick of it: the patient will sooner trust himself with the experienced Phy­sitian, then with the other: for undoubtedly he is better seen in that, [Page 66] then the other, though perhaps the other may be a greater booked Physi­tian then he. As it is with the Physitians of the body, so it is with the Phy­sitian of the soul: the experienced Physitian is the best. What is the reason that old men, and wise men, are the mercifullest of all? because they have had experience of many crosses and miseries: a wise man knows what crosses are, he understands them best.

The way then to comfort others is to get experience of divine comforts our selves. And that we may get experience of Gods comforts, let us mark what was said before of the rules of comfort, and work upon our own hearts whatsoever may be comfortable to others. That we may not be empty Truncks to speak words without feeling.

He that is well may speak very good things to a sick man, but the sick man sees that he speaks without pitty and compassion: those that have been sick of the same disease when they come to comfort, they do it with a great deal of meeknesse and mildnesse. Those that are fit to comfort others must be spiritual themselves first: As the Apostle saith Gal. 6. 1. saith the wise, and holy Apostle, if any man be overtaken (as alas we are all over­taken with some corruption or other) ye that are spiritual restore such a one, set him in joynt, as the word is with the spirit of meeknesse, knowing that thou thy self maist [...]e tempted

The Spirit of God is a Spirit of comfort, the more we have of the Spirit, the fitter we are to comfort others. We see many men will speak very good things, but they do but personate sorrow, and personate com­fort, it comes from them without feeling: as he saith, if thou didst believe these things that thou speakest, wouldest thou ever say them so? He that speakes good things without experience, he speaks as if he did never be­lieve them. Those that speak things with experience that have wrought them upon their hearts and spirits, there is such a demonstration in the manner of their speaking, of a spirit of love and meeknesse, and compassion, that it prevailes marvailously: It is so true, that our Saviour Christ him­self, that he might have the more tender bowels of compassion towards us, he made it one end of his Incarnation, as it is pressed again, and again in Heb. 2. and Heb. 4. the Apostle dwels upon it, It became him to be man, to take upon him our infirmities, that he might be a merciful Redeemer, a merciful high Priest. It was one end of his Incarnation, that he might not only save us, but that he might be a merciful Redeemer, that he might have experi­ence of our infirmities: of persecution, he was persecuted himself, of want, he wanted himself, of temptation, he was tempted himself, of wrath, he felt it himself, my God, my God, why hast thou forsaken me?

Here is the comfort of a Christian soul that Christ hath begun to him in all: therefore it became him to be mam, not only to Redeem us, but to be a merciful high priest, a comfortable high Priest.

The way then you see how to comfort others is, to get our own hearts sensible of spiritual comfort. Two Irons, if they be both hot do close to­gether Simile. presently, but unlesse both be hot, they do not joyn together hand­somly: so that that makes us joyn together strongly is, if two spirits meet and both be warm; if one godly men comfort another godly man, if one holy man labour to breed an impression of heat in another; there is a knitting of both spirits, they joyn strongly together. Therefore we ought to labour to get experience, that we may comfort others; seeing none can comfort so well as experimental Christians.

[Page 67] Why is experience such an enabling to spiritual comfort? Quest.

I answer, because it brings the comfort home to our own soules. The Divell knowes comfort well enough, but he feeles none. Experience Answ. Why experience is such a help to comfort others. helps faith, it helps all other knowledge. Our Saviour Christ is said to learn by experience, for he learned obedience in that he suffered. Experi­ence is such a meanes of the increasing of knowledge, as that it bettered the knowledge of Christ, that had all knowledge in him: he had know­ledge 1. It increaseth knowledge. by looking upon God, being the Wisedom of God, yet he learned somewhat by the experience, he bettered himself by experience: he knew what to bear the cross was by experience; he knew what infirmities were, by experience; he knew what he could suffer by experience: so it added to his knowledge as man. And so the Angels themselves are continual students in the mysteries of the Gospel, they get experimental knowledge, to the know­ledge that they have inbred, & that knowledge that they have by the pre­sence of God, to that they add experimental knowledge.

So then, if it bettered the knowledge of our blessed Saviour and increas­ed it, it was a new way increased by experience, and it adds to the know­ledge of the Angels, much more to ours.

Then again, it gains a great confidence in the speaker, for what we speak with experience, we speak with a great deal of boldnesse.

Again, experimental comforts, those that we have felt our selves, and It gaines con­fidence in the speaker. have felt likewise the grievance, we speak them with such expressions, as no other can do (in the apprehension of the partie whom we comfort) so well as an experienced person: for he goes about the works tenderly, and gent­ly, and lovingly, because he hath been in the same himself. And that is the reason that the Apostle St. Paul in the place I named before Gal. 6. 1. presseth this duty upon spiritual men, especially because themselves have been tempted, and may be tempted; those that have been tempted, and think they may be afterward, this doth wondrously fit them for this work of com­forting others. But to add a little in this point, to shew how to comfort others by our own experience and skill, I spake before of an Art of comforting our How to com­fort others from our experience. selves: there is a skill likewise in comforting others. Even as we com­for our selves, in that method we must comfort others. When we com­fort our selves: we must first consider our need of comfort, search our wounds, our maladies, have them fresh in our sight, that so we may be for­ced to seek for comfort, and as we ought to do this daily, so when we 1. Search out their sin and mise­ry. are to comfort others, we ought not onely to comfort them, but to search them as much as we can what sin is in them, and what miserie is upon them, and acquaint them with their own estate, that they are in as far as we can dis­cerne: we may judge of them partly by our selves. For we must not prostitute comforts to persons that are indisposed till we see them fitted. God doth comfort, but it is the abject: Christ heales, but is the wounded spirit: he came to seek, but it is to those that are lost: he came to ease, but it is those that are heavy laden. Therefore that we may comfort them to purpose, we ought to shew, and discover to them what estate they are in, that we may force them to comfort, if they be not enemies to comfort and to their own souls.

He is an unwise Physitian, that administers cordials before he gives pre­paratives to carry away the noysome humours, they will do little good, we ought therefore to prepare them this way, if we intend to do them good.

[Page 68] And then when we see what need they stand in, bring them to Christ, 2. Shew them their interest in the cove­nant of grace. and the Covenant of Grace, that is the best way to comfort them, to bring them to see that God is their father, when we discern some signs of grace in them. For this is the maine stop in all comfort, that there is none but they shall find by experience they are ready to say, you teach wondrous comforts, that there is an inheritance in heaven, that God hath provided; and on earth, there is an issue of all for good, and there is a presence of God in troubles: this is true: but how shall I know this belongs to me? This is the cavil of flesh and blood, that turnes the back to the most heavenly com­forts that are. The main and principal thing therefore in dealing with others (and with our own hearts) is to let them see that there are some signs and evidencies that they are in the covenant of grace, that they belong to God. Unlesse we see that, all the comfort we can give them is to tell them that they are not yet sunk into hell, and that they have space to repent. But as long as men live in sinful courses, that they are not in the state of Grace, we can tell them no comfort, except they will devise a new Scripture, a new Bible, if they do so they may have comfort: but this word of God, and God herein speaks no comfort to persons that live in sin and will do so, we should labour therefore to discern some evidence that they are in the state of Grace.

And ofttimes, those are indeed most intitled to comfort, that think it Comfort be­longs to them that think themselves fur­thest from it. furthest from them: therefore we should acquaint them with the conditions of the covenant of grace, that God looks to truth: therefore if we di­scern any true, broken humble spirit, a hungring and, a thirsting after righteousnesse, and a desire of comfort, Blessed are those that hunger and thirst, it belongs to them, we may comfort them. If we see spiritual poverty that they see their wants, and would be supplied, blessed are the poore in spi­rit▪ be of good comfort. Christ calls such. If they see and feel the burden of their sins we may comfort them, Christ calls them, Come unto me yee that are weary and heavy laden. If we descern spiritual and heavenly desires to grow in grace and overcome their corruptions, if we discover and descern this in their practise and obedience. God will fulfil the desires of them that fear him. And he accepts the will for the deed.

There is a desire of happinesse in nature, that comforts not a man, it is no sign of grace, to desire to be free from hell, and to be in heaven, it is a naturall desire every creature wishes well to heaven: but if there be a de­sire of the meanes that tend to heaven, a desire of Grace: these are eviden­ces of grace, these are the pulses that we may find grace by, when they see their infirmities and groane under them and would be better, and com­plain that they are not better, and are out of love with their own hearts, there is a combat in their hearts, they are not friends with themselves. When we see this inward conflict, and a desire to better, and to get victo­ries against their corruptions, (though there be many corruptions, and weaknesses) a man may safely say, they are in the state of Grace, they are on the mending hand. For Christ will not break the brused reed, nor quench the smoaking flax. And where he hath begun a good work he will perfect it to the day of the Lord. He will cherish these weak beginnings therefore we may comfort them on good ground.

Then, besides that, in our dealing with them, when we have discovered, by 3. To comfort them from our owne experience. some evidence that they belong to the covenant, that we see by some love to good things, and to Gods Image in his Children, and by other evi­dences: [Page 69] then we may comfort them boldly, and then to fetch from our own experience, what a comfort will it be to such? When we can say, my estate was as yours is; I found those corruptions that you groane un­der, I allowed not my self in them as you do not; when a man can say from his own experience, that notwithstanding these I have evident signs of Gods spirit, that I am his; then he can comfort others by his own experi­ence.

And what a comfort is it to go to the experiments of scripture? it is an excellent way. As now, let a man be deserted of God: David, will com­fort 4. By experience of Saints in scrip­ture. him by his experience Psal. 77. Where he saith, he found God as his enemie, and as Job saith, the terrors of God drank up his spirit, be of good comfort, David would come and comfort thee if he were alive. If the terror of God be against thee for sin, that thy conscience is awakned: be of good comfort, Christ if he were on earth would shew thee by his own ex­ample, that he indured that desertion on the Cross. My God, my God, why hast thou forsaken me? If thou be molested, and vexed with Satan, Job will comfort thee by his example, his book is most of it combating and com­fort, and so for all other grievances, go to the scriptures, whatsoever is written, is written for our learning.

Pray to God, and he will heare thee as he did Elias. Oh, but Elias was an excellent man. The scripture prevents the objection Jam. 5. he Object. was a man subject to infirmities, if God heard him, he will hear thee. Be­lieve Ans. in Christ (as Abraham did, the Father of the faithful) in the promised Messias, and he will forgive thee all thy sins. Oh, but he had a strong faith. What hath the scripture to take away this objection? In Rom. 5. Object. This was not written for Abraham onely, but for those that believe with the Ans. faith of Abraham.

I, but I am a wretched sinner, there is little hope of me. Yes: St. Paul. Object. will come, and comfort thee by his example and experience: this is a Ans. faithful saying, that Jesus Christ came into the World to save sinners, of whom I am chief, I, he came to save such sinners, as St Paul was. I, saith St. Paul and that I might be an example to all that shall believe in Christ to the end Object. of the world, he takes away that objection. And the Apostle is so hea­venly Ans. Wisdom of the Apostle. wise, that where he speakes of priviledges, he inlargeth it to others. There is no condemnation to them that are in Christ Jesus. And what shall sepa­rate us from the love of God? But when he speaks of matter of abasement; that we may see that he was in regard of his corruptions as much hum­bled as we, then he speaks in his own person. Oh, wretched man that I am, who shall deliver me from this body of death. Therefore his comforts be­long to thee. Now, as these examples in scripture, and the experiences of Gods Children there, be appliable to us: so, much more the experience of Gods Children that are alive. Therefore we should be willing to do offices of comfort in this kind.

Those that are of abilitie, either men, or women, they will have in their houses somewhat to comfort others, they will have strong waters, and cor­dials, and medicines; and they account it a glorie to have somewhat that their neighbours may be beholding to them for; and though they bestow it freely, yet they think and account it a sufficient recompence that they can be beneficial to others. People do this for things of this life, and think they deserve a great deal of respect for their goodnesse in this kind: sure­ly, if we consider, there is a life that needs comfort, more then this fa­ing [Page 70] life; and there are miseries that pinch us more then the miseries of the bodie. Every one should labour to have in the house of his soule some­what, some strong waters of comfort; that he may be able to tell others, this refreshed my soul, this hath done me good, I give you no worse then I took my self first; this wondrously commends the comfort in the party that gives it, and it commends it to the party, that receives it, to take be­nefit by the comforts of other men. For, is it not a strengthening to our case, when another shall say to our comfort, it was my case? Is it not sealed by the evidence of two? surely it is a great assurance when we have ano­ther to tell us his experience.

Again, if this be Gods order, that he will convey comfort to us by Use. To depend on Gods ordinance. others; then we ought to depend upon Gods Ordinance, we ought to ex­pect comfort one from another, especially from the ministers who are mes­sengers of comfort. I speak it the rather, because in what degree we neg­lect The ministers. any one meanes that God hath ordained to comfort us (though he be the God of comfort, yet) in that measure we are sure to want comfort: and this is one principal ordinance, the ministerie, and the communion of Saints.

Some there be that will neglect the meanes of salvation, they have dead spirits, and live and die so, for the most part: they have much ado to recover comfort. Those men that retire themselves, that will work all out of the flint themselves, they are commonly uncomfortable. God hath ordained one to help another; As in an Arch one stone strengtheneth ano­ther, the ministery especially is ordained for comfort.

And likewise God hath ordained one Christian to comfort another, (as Simile well as the ministers) Let us therefore regard much the communion of 2. Common Chri­stians. Saints. Let one Christian labour to comfort another, and every one la­bour to be fit to receive comfort from others, labour to have humble and willing spirits. It is so true that God doth convey comfort, even by com­mon Christians as well as the ministers, that St. Paul himself Rom. 1. 12. he desires to see the Romans, that he might receive mutual comfort from them. For a minister may have more knowledge and book-learning perhaps, then another Christian that may have better experience then he, especially in some things: and there is not the meanest Christian, but he may comfort the greatest Clerk in the world, and help him by his experience that God hath shewed to him, by declaring how God shewed him comfort at such a time, and upon such an occasion, The experience of Gods People, the mean­est of them may help the best Christians; therefore he will have none to be neglected.

There is never a member of Christs body, but hath some ability to com­fort another; for Christ hath no dead members. God will have it so, be­cause he will have one Christian to honour another, and to honour them from the knowledge of the use and necessity that one hath of another. If God should not derive comfort from one to another in some degree, and from the meanest to the greatest, one would despise another, but God will not have it so, he will have the communion of Saints valued to the end of the world. What will one Christian regard another, what would weak Christians regard the strong, and what would strong Christians re­gard the weak, if there were not a continual supply one from another? Therefore God hath ordained that by the ministery, and by the communi­on of Saints we should comfort one another.

[Page 71] Let us not think that this doth not concern us, it concerns us all: there­fore when we have any trouble in mind, let us regard the communion of Saints, let us regard acquaintance. And let us know this, that God will hold us in heavynesse till we have used all the meanes that he hath appoint­ed; if one help not, perhaps another will, perhaps the ministery will help, perhaps acquaintance will help; but if we find not comfort in one, let us go over all. And (would you have more?) Christ himself, did he not take two disciples into the garden with him when his spirit was heavy? Did not he know that God had ordained one to comfort another? Two are bet­ter then one, if one be alone, he shall be a cold, but if there be two, they heat one another: if there be one alone, there can hardly be true spiritual heat. If two be together, if one fall, the other may raise him up, but if one be alone and fall, who shall raise him up? It is meant spiritually, as well as bodily and outwardly by Solomon.

We cannot have a better president then our blessed Saviour. Solitarinesse in such times in Spiritual desertion it is the hour of temptation. When did the divel set on Christ? when he was alone; it was the fittest time to tempt him when Christ was severed. So the Divell sets on single persons when they are alone, and tempts them, and presseth them with variety of tempta­tions. Woe to him that is alone. Christ sent his Disciples by two, and two, that one might comfort another, and one might strengthen ano­ther.

Now, though in particular it belong to ministers in a more eminent sort; yet let every one lay it to heart, you ought to have abilities to com­fort others, and to receive comfort of others. And consider it is an angeli­cal work to comfort others; we imitate God himself, and the most Excel­lent creatures the Angels, whose office it is to comfort. Even our very Saviour, they came to comfort him in his greatest extremity. A man is a God to a man when he comforts; when he discomforts, and directs, and withdrawes, he is a divell to a man: men are beasts to men, Divels to men that way: but he that is an instrument to convey comfort, he is a God to a man, God is the God of comfort. Thou art in the place of God to a man when thou comfortest him, thou shalt save thy self and others. God honours men with his own title when they comfort; not onely ministers, but others save men: thou shalt gain thy brother by thy admonition and reproof, what greater honour can yee have then Gods own title, to be saviours one of ano­ther? It is the office I say of Angels, they were sent to comfort Christ; it is their duty to pitch their tents about Gods Children, to suggest holy thoughts, as the divel suggests evill, and to be about us, though we think not of it. Nay, it is not onely an angelical work, but it is the work of Gods spirit, the sweetest stile of the Holy Ghost is to be a Comfor­ter.

What shall we think of cursed spirits, that insult over others misery, that give them gall to eat, and vinegar to drink, that add affliction to the afflicted? What shall we say to barren spirits, that have not a word of comfort to say, but come in a prophane, and dead manner, I am sorry to see you thus, and I hope you will be better; barren soul, as the wildernesse. What, a member of Christ, of the communion of Saint, and no way furnished, no word of comfort to a distressed soul? We may know the comfort we have our selves to be comfort indeed, and from the grace and favour of God, when we have hearts enlarged to do good to others with it.

[Page 72] How do gifts, and grace differ? (to add that useful distinction.) And Difference in gifts and Grace. man may have a great many gifts and be proud, and full of envy, and have a divellish poysonful spirit to draw all to himself, and not be good, but be carried with self-love, and die a divell notwithstanding his excellent parts. Why? here are such gifts, and parts, but there is a bitter roote of self-love to draw all to himself, to deifie himself, to make an Idol of him­self: but grace with gifts works otherwise, that turnes all by a spirit of love and humility to the good of others.

There is no envy in a gracious heart, so far forth as it is gracious, there is no pride, nor scorn to do good to others. How shall we distinguish men How to distin­guish men of great parts of excellent parts whether they be Christians or not Christians? They have both of them wit and memorie, they have both courage. I, but whether of them improve their parts and abilities most to the good of others? Whether of them hath the most humble spirit, the most loving spirit, the most discreete spirit, to be wittie, to do others to good upon all advantages? there is the Christian, that hath Gods Grace with his gifts. But for the other, Knowledge puffeth up saith the Apostle; what edifies, and builds up? Love edifieth, knowledge gathers many materials, stone, and timber &c. what builds the house, the bodie of Christ? It is a loving and humble spirit.

Therefore let us think that we have nothing in Christianity, by any parts we have, of memory or witt, or reading &c. unlesse we have a humble spirit, that we can deny our selves, and abase our selves to do good to others upon all the best advantages: or else we have not the spirit of Christ, that sweet spirit of Christ that denied himself to do good to us.

Where grace is established once, and is in the right nature, there is a publick mind: and it is one of the best signs of a heart that is fashioned to the image of Christ, (who denied himself, and became all in all to us) to have a publick mind, to have self-love killed, to think I have nothing to pur­pose as I should have, except I can make use of it to the good of others: therefore let us be willing to do good in this kind.

And as I said, let us make use of comfort from others: think that they are reserved to the times, and place where thou livest, that thou mightest make use of them. Therefore those that need comfort should not flatter themselves in their grief, but humbly depend upon the meanes that God hath ordained. And let every man think, what if God have hid my comfort in another man? what if he have given him the tongue of the learn­ed, to speak a word in season unto me? Let no man think to master his trouble and grief by himself; we are members of the body, and the good that God will convey to us, must be from, and by others. Therefore it is a mutual duty, those that have comfort ought to comfort others; and those that do need comfort, ought to repiare to others, it is the ordinance of God. As Job saith, for one of a thousand to shew a man his righteousnesse. Though a man be never so wise, yet sometimes he knowes not his owne comfort, he knowes not that portion of comfort that belongs to him till some others discover it to him. Physitians will have others to heale Simile. themselves, to judge of their diseases; and certainly one reason why per­sons that are excellent (in themselves) have passed their daies in darknesse, it hath been this, that they think to overmaster their heavinesse and distraction of spirit with their own reason &c. which will not be. God, what he will do, he will do by his own meanes, and ordinance.

[Page 73] Let us therefore learn hence, to see the goodnesse of God, that besides Use. 3. To see the goodnesse of God in this ordi­nance. the Ministery that he hath ordeyned and the salvation that he keeps for us, and the promises that he hath given us, and the Angels that attend us &c. he doth even ordain others, that are men, and have bodies with our selves, other fellow-Christians to be instruments to convey comfort, he trains them up that they may be able to comfort, and do good to us: and he hides the good he intends to us, in them, and conveyes it to us by them: it is a speciall goodnesse of God, that every thing should tend to our good. Thus all things are for us, the sufferings of others tend to increase our com­fort, and the comfort of others is for our comfort. There is such a sweet prudence in directing us to heaven that God makes every thing help; not onely our own troubles that we suffer our selves, but he doth sweetly turn the troubles of others, and the comforts of others to our good.

It ministreth an argument of praising and blessing of God: and that we should answer him in the like, that as he hath devised all the waies that may Ground of prais­ing God. be of comforting us, of turning all to our good, that, that we suffer our selves, and that, that others suffer; so we should study by all means and waies to set forth his glory, and no way to grieve the spirit of so gracious a God, that thus every way intends our comfort.

HEre the blessed Apostle shewes the reason why his heart was so in­larged as we see in vers 3. in the middest of his troubles and per­secutions, to blesse God, there was good reason, for as his afflictions, so his consolations abounded. It is a reason likewise of his ability to com­fort others, the reason why he was fitted to comfort others: because he found comfort abound in himself in his sufferings: so they have a double reference to the words before. But to take the words in themselves.

It is an excellent portion of scripture, and that which I should have a great deal of encouragement to speak of, if the times and disposition of the hearers were for it: for it is a text of comfort for those that suffer persecuti­on, that suffer affliction for the Gospel. Now because we do not suffer, or at least we suffer not any great matter, (except it be a reproach or the like, which is a matter of nothing, but a chip of the cross, a trifle,) there­fore we hear these matters of comfort against the disgrace of the crosse of Christ, with dead hearts. But we know not what we are reserved to: therefore we must learn somewhat to store up, though we have not pre­sent use of it. The severall branches of divine truths that may be observed from these words, are first this,

That the sufferings of Christians may abound. They are many in this Doctrines. world, and they may be more still.

Secondly, what we ought to think of those sufferings, what judgment we are to have of them.

[Page 74] Thirdly that being the sufferings of Christ, he will not destitute us of comfort, but we have our comfort increased in a proportion answerable to our troubles.

The fourth point is by whom & in whom all this is, this strange work is by Christ, the ballancing of these two so sweetly together, crosses and comforts, they come both from one hand, both from one spring, the sufferings of Christ, and the comforts of Christ, and both abound, our troubles are for him, and our comforts are by him. So here is sufferings, and comfort, increase of suffering, increase of comfort, sufferings for Christ, and comfort by Christ, you see them ballanced together, and you see which weighs down the ballance, comfort by Christ, weighes down suf­ferings for Christ; the good is greater then the ill. It is a point of won­drous comfort. The Ark you know mounted up, as the waters mounted up, when the waters overflowed the world: so it is here in this verse, there is a mounting of the waters, a rising of the waters above the mountaines; afflictions increase, and grow higher and higher, but be of good com­fort, here is the Ark above the waters, here is consolation above all, as our sufferings for Christ increase, so our consolations likewise by Christ increase.

For the first, I will be very short in it.

There is no bodie in this world, but first or last, if they live any long time, they must suffer, and as a man is in degrees of goodnesse, so his suf­ferings must abound, the better man the more sufferings. Sufferings abounded in St. Paul, it doth not abound in all, that was personall in St. Paul, [...]ll suffer not alike. to abound in sufferings, it doth not go out of the person of St. Paul, and such as St. Paul was. All must suffer, but not in a like measure: there are several cups, all do not abound in sufferings, as all do not abound in grace, and strength. Those that are of a higher ranck, their sufferings abound more. God doth not use an exact proportion in afflictions, but that which we call geometrical, a proportion appliable to the strength of the sufferer. Christ, as he had more strength then any; so he suffered more then any; and St. Paul having an extraordinary measure of strength, he suffered more then all the Apostles, the sufferings of Christ abounded in him, but all must suffer.

What is the reason of it? What is the reason that troubles abound thus? Surely, if we look,

If we look to God and Christ we are ordained to be conformable to Reas. 1. In respect of God. Christ; we must be conformable to Christ in sufferings first, before we be in glorie. It is Gods decree, we are called to sufferings as well as to be be­lieving: we must answer Gods call, every Christian must resolve to take up his Crosse every day, some degree of the Crosse or other: reproach for Christs sake is a suffering, the scorn of the world is the rebuke of Christ. We are called to suffering as well as to Glorie: it is part of our effectual calling, it is an appendix, an accessorie thing to the main, we must take grace with suffering; and it is well we may have it so too: it is well that we have the state of grace here, and glorie hereafter with suffering, R [...]as. 2. In respect of Satan. If we look to the divel, there must be suffering; Satan is the Prince of [Page 75] the world; he is the prince of an opposite Kingdom.

If we consider what place we live in when we are taken out of the world to the blessed estate of Christians, to be members of Christ, and heirs of heaven: the world is strange to us, and we are strangers to it. Crosses Reas. 3. In respect of the word and afflictions are necessarie for them that are travellers, we would think else that we were at home, and forget our countrie, considering the condition we live in, we must have sufferings. If we consider the disposition of the parties among whom we live, they are people of an opposite spirit, there­fore they maligne us, because we are taken from among them. And though there be no opposition shewed to them: yet it upbraids enough their cursed estate, when they see others taken from them that speakes loud enough that their course is naught, that they see others mislike it. The world, that is led by the spirit of Satan, malignes them that are better then themselves. There is opposition between the seed of the Serpent and the seed of the woman: so long as there are wicked men that are in­struments, and Organs of the divel, Gods Children must be opposed while there is a Divell suffered to be the God of the World; and so long as he hath so strong a faction in the world as he hath, the Children of disobedience in whom he rules, Gods Children shall never want suffering.

If we regard our selves, we have alwaies in our selves, good and bad. That which is good, we have need of sufferings to exercise it, and to Reas. 4. In respect of our selves know it: for if their were no sufferings, how should we know what good we have? Is it not a great comfort to a Christian, when he knowes, by 1. In respect of the good in us. suffering that he hath more patience then he looked for, that he hath more faith then he thought he had, that he hath more love to God, that he can endure to suffer more for God then ever he thought he could, that he hath more resigning of his heart, and giving up of himself then he thought of, that he can denie the world, which he thought he could not have done? What a comfort is it to a Christain, when he knowes by suffering what he can do, and what he cannot do?

It is good therefore, and necessarie in regard of our selves, that we may know our strength.

In regard likewise of the evill that is in us, suffer we must: for there must 2. The evill in us. be a daily purging, and the best instruments to scoure us, are wicked men, the Divells Instruments; It is unfit for Gods Chiidren to take that base office on them, for one Christian to fall upon another: it is good there should be an opposite faction in the world, that there should be wicked men, in regard of the ill that is in us; there is somewhat to be scoured and purged out. So we see whether we look upward, or downward, to God, or to the Divell, or to the faction of the Divell in the World, or to our selves for good, or evill, it is necessary that there should be some afflictions.

And to speak a little more home to us, there must be sufferings in this regard, because the Church alway hath corruption and soyl, especially in Afflictions ne­cessary to purge corruptions con­tracted by the peace of the Church. prosperity. If a man look to the Churches in Germany that have suffer­ed much of late, and mark what reports hath been given of them, how cold, and dull they were in the profession of the Gospel, how indifferent they were, how they valued not that invaluable pearl, a man shall see that suf­fering was needful to scoure them. If a man look to the state of this Citie (though there be many good people, the Lord increase the number of them, yet) if a man consider with what cold affections the blessed truth of God is entertained, which (I say) is above all. what is all, that we enjoy? what is [Page 76] our peace to the Gospel of peace? What is our prosperity, and what is all to the blessed truth of Salvation? If we had not that, wherein were not the Turks as good as we? for all other things were not other nations as good as we? certainly yes; for policy, and other beautie, and ornaments, and rarities, what have we to lift up our excellencie, but the continuance of the blessed doctrine of salvation, whereby our souls are begotten to God, to an inheritance immortall, undefiled, reserved in the heavens? Now the cold esteem of this, certainly will enforce in time a national suffering▪ unlesse there be a national repentance. It is true of every particular Chri­stian: as we see when the raine and the heat joyn together, they breed as well Weeds as Corn: so prosperity, and the blessings of God, they have brought up in us much weeds as well as good Corne, and there must be a time of weeding and purging in regard of our state in this world, we are gathering soyl every day, there must be a suffering one time or other.

But some will say, what do you talk of suffering? Now is a time of peace, Object. we live among Christians, and not Pagans, and Turkes, and for our ad­versaries, though they be many, yet they do not shew themselves.

St. Austin answers this in himself, do but begin to live as a Christian Ans. August. Afflictions in the most peaceable times should, and see if thou shalt not be used unchristianly of them that are Christians in name, but not in deed. A suffering from Christians is more sharp then that of enemies. Those that are fleshly will be ready to be injurious: those that are carnal, formall professors, will be ready to offer some disgrace or other to those that are more spiritual then themselves.

There is a three-fold suffering in the Church since Christs time. The Three-fold suf­fering in the Church. first was of doctrine concerning the natures of Christ, there was persecu­tion about that: for there were Arians that denyed the God-head, and others that denied the man-hood of Christ, and such like great ene­mies of the Church. Afterward in Poperie, they set on Christs offices, and divided his Kingly, and priestly, and propheticall office, to the Pope, to Saints, to works and such like, incroaching upon them, and per­secuting with fire and faggot, all those that gave all to Christ, and did not sacrilegiously give any thing to the creature.

But there is a persecution as ill as any of these where the nature and offices of Christ are well enough understood, where the power of religi­on is opposed by others, when so much religion as is necessary to bring a man to heaven is opposed: for it is not the knowledge of the nature and of­fices, and benefits by Christ, but it is a knowledge that hath obedience with it that must bring us to heaven; a knowledge with self-denyall, a knowledge with selling and parting with all our lusts and wicked cour­ses that will not stand with the Gospel.

Now where this is, this cannot be brooked by any meanes, and it goes under as great disgrace, as heresies did in former times: so that it is a matter of reproach to have so much religion as is necessarily required of a man before he can be saved. That which the world disgraces is necessary to every man before he can be saved, that is a strickt giving up of himself to God, and a watching over his waies, as much as humane frailty will per­mit; a conscionable endeavour in all things to please God, out of con­science and thankfulnesse to God; we must not think to come to heaven without that, it will not be, without holinesse none shall see God This de­spised holinesse, this maligned holinesse is that which is necessarie to bring us to heaven, and so much as is necessarie to bring us to heaven is disgraced every where.

[Page 77] Those that resolve to be Christians in good earnest and would have comfort on their death bed & in the times of persecution they must endure to be set light by, to bear the reproach of Christ, they must resolve on this before hand, that when these things come to passe, we be not offended. Use. How to judge of afflicted men

Well, then to make a little use of this; since there must be troubles and crosses, and they must increase, if we will be Christians; Let this teach us to judge aright of those that are ill thought on in the world oft times, (when we see nothing but good in their carriage) oh what imputations are laid on them, you may see what an indiscreet man he was, you may see that he lacked wisdom and policy, else he might have kept himself out of this trouble. I would ask such a party, had not Christ as much wisdom as thee? He was the wisdom of the Father, did he keep out of reproaches? was he not reproached as a troublesome man, as an enemie to Cesar, and tax­ed for base things; as a wine bibber &c. and one that had a divell, and ma­ny other waies? Was not St. Paul as discreet as we are, who in our under­standing and conceit are ready to conceive distastfully of men that suffer any thing for the Gospel? and yet notwithstanding, all his wisdom kept him not from the crosse, but the crosse abides me, saith he, every where. The Divell and the crosse follow Gods Children wheresoever they go, all their wisdome and holinesse cannot keep them from it, because God hath decreed it, and called them to it, and they must be conformable to Christ.

Therefore let us take heed that we do not suffer men to suffer in our con­ceits, when they suffer in a good cause, the crosse of Christ, reproachful things, base death, &c. Afflictions are therefore called the crosse, because there is a kind of basenesse with them, and as it is so, so carnal men esteem it, presently with the suffering there goes a taint, and an abasing in their conceit, of those men that suffer in a good cause, there is a diminishing con­ceit goes in carnall men of that which should be their glorie; our cros­ses abound; but what ought we to judge of these crosses.

Why? Christ suffers nothing, he is in heaven, in glorie; how can he suf­fer? Doctr▪ The sufferings of Christians are the sufferings of Christ. This is to disparage his Glorious estate, to make him suffer any thing.

I answer, the sufferings of Christ, they are two-fold; the sufferings of Christs person, that which he suffered himself which were propitiatory, and satisfactory for our redemption; and the sufferings of Christ in his mystical body, which likewise is called Christ. For Christ in scripture is taken either Christ three waies taken in scripture. for Christ himself, or for the members of Christ; why persecutest thou me? saith he to Saul: or for the whole body mysticall with the head 1 Cor. 12. so is Christ, Christ head and members is called Christ. Now when he calls the sufferings of the Church the sufferings of Christ, he meanes not the suffer­ings of Christ in his own person; for he suffers nothing, he is out of all the malice of persecutours, they cannot reach to heaven to Christ; but he means the sufferings of Christ in his mystical body, these are called the suf­ferings of Christ. Quest.

Why are these called the sufferings of Christ? Partly, because they are Ans. They are the sufferings of Christ. the sufferings of mystical Christ, the body of Christ, the Church; for the Church the companie of true belevers, are the fulnesse of Christ, they make up the mystical body of Christ; therefore when they suffer he that is 1▪ Because of Christ mystical­ly the head suffers.

Again, they are called the sufferings of Christ, those that his members and [Page 78] Children suffer, because they are for Christ, they are in his quarrell, they 2. They are for Christs cause. are for his truth, for his cause, and by his appoyntment he calls us to suffer­ing; it is for his cause, in our intendment we intend to suffer for Christ, to maintain his cause, they are the sufferings of Christ likewise in the intent of the opposites and enemies, they persecute us for some goodnesse they see in us, they persecute the cause and truth of Christ in us, so they are the suf­ferings of Christ both waies.

Especially, they are the sufferings of Christ by way of sympathie, be­cause 3. By way of sym­pathy Christ doth impute them to himself. The sufferings of Christ. It is a phrase that springs from the near union that is between Christ and his members, the Church, which is as near or nearer then any natural union between the head and members: hereupon it comes that we are said to suf­fer with him, to die with him, to be crucified with him, to ascend with him, to fit in heavenly places with him, to judge the world with him, to do all with him by reason of this union; and he is said to suffer with us, to be af­flicted in us, to be reproached with us, he was stoned in Stephen, he was persecuted by Saul, he was beheaded in Paul, he was burned with the Mar­tyrs, he was banished with the Christians, and he suffers in all his Chil­dren: not that he doth so in his own person, but because it pleaseth him by reason of the near communion that is between him and us, to take that which is done to his members, as done to himself; therefore they are cal­led the sufferings of Christ, he suffers when we suffer, and we suffer when he suffers.

The difference is, all the comfort in our sufferings it comes from com­munion in his sufferings, because he is our surety; for why are we encour­aged to suffer by way of sympathy and communion with him? because he in love died for us, and was crucified for us, and abased for us, and shamed for us. And when is the soul encouraged to suffer afflictions for Christ? when it hath a little felt the wrath of God that Christ suffered for it. Oh, how much am I beholding to God for Christ that endured the whole wrath of God. They are the sufferings of Christ, this is a wondrous comforta­ble point, and it is a notion that doth sweeten the bitterest crosses, that they are the sufferings of Christ; not onely that we are conformable to Christ in them, we suffer as he did, but they are the sufferings of Christ, he imputes them as done to him, he suffers with us. 4. He is present with us.

And another reason, why they are the sufferings, of Christ, it is because he not onely takes it as done to himself; but he is present with them, he was with St. Paul in the dungeon, he was with the 3. young men in the firie-furnace, there were 3. put in, and there was a fourth which was Christ, the son of God, he goes with the martyrs to the prison, to the stake, he is with them till he hath brought them to heaven, he is present with them when they suffer.

Here I must (before I come to make use of it) distinguish between the crosses, Differences between suffer­ings of Christ and ordinary crosses. and sufferings of Christ, and of ordinary sufferings as men. Something in this vale of misery we suffer as creatures; as being subject to mutability and change, because this is a world of changes. In this sublunary world 1. Sufferings as creatures, there is nothing but changes, thus we suffer as creatures, all creatures are subject to vanity, and complain, and groane under it. Somwhat we suf­fer as men, it is the common condition of men, this nature of ours since 2. As men the fall is subject to sicknesses, to crosses, and pain, and casualties, every day brings new crosses with it, this we suffer as men.

[Page 79] Now the sufferings of Christians as religious holy men, those are here 3. As holy men. meant, those are the sufferings of Christ. Yet notwithstanding the suffe­rings as men (by the Spirit of God) helps our conformity to Christ, by them the flesh is purged, and the Spirit strengthened, and weaning from the world is wrought, and a desire to heaven.

By the daily crosses we suffer as men, not for Religion, we are much bettered: and those in some sort may be called the sufferings of Christ: because by them we are conformed to Christ more in holinesse, we grow more out of love with the World, and more heavenly minded. This di­stinction is necessary to know which are best, the sufferings of Christians as good men.

It is a point I say of wonderous comfort, that we should be conform­able Use encouragement to suffer for Christ. in our sufferings with our Head Christ Jesus, our Glorified head in heaven, is it not a wonderous comfort? Nay is it not a glory? It is a wondrous glory that God will set us apart to do any thing, that God will take any thing of us, much more that he will single us out to be Champi­ons in his quarrel, and more, that he will triumph in us that the comfort shall abound.

To give an instance; if a Monarch should redeem a slave, a Traitor from Prison, and take him to fight in the Quarrel of his own son, to be his Cham­pion, were it not an honour? so the very sufferings for Christ are an encou­ragement; the disgraces, and whatsoever they are that we suffer in a good cause, they are ensigns of honour, they are badges of honour of Christian knighthood. If a Golden Fleece, or a Garter, or such things be accounted so highly of and glorified in, because they are favours, &c. much more should the sufferings for Christ be glorified in as ensigns of the love God, and of our Christian profession; when we fight under Christs Banner, we are like to Christ, we are conformable to him, he went before, and we follow his steps; and if we suffer with him, we shall be Glorified with him.

Therefore be not discouraged, that which we think to be matter of dis­couragement, it should be our Crown, it is our Crown to suffer reproach in a good cause. It is a sign God favours us, when he takes our credit, our goods, or our life to honour himself by. Is it not an honour to us? doth he take any thing from us but he gives us better? he takes our goods, but he gives us himself: he takes our liberty, but he gives us enlargement of conscience: he takes our life, but he gives us heaven: if he take any thing from us, for to seal his truth, and stand out in his quarrel as Christ saith, he gives an hundred fold in this World, that is a gracious spirit of con­tentment and comfort.

We have God himself: hath not he more that hath the spring, then he that hath twenty Cisterns? Those that have riches, and place, and friends, they have Cisterns, but he that suffers for God, and for Christ, he hath Christ, he hath God, he hath the spring to go to, if all be taken from him, he hath God the spring to go to: if all particular Beams, he hath the Sun. It is durable, wondrous comfort to suffer for Christs sake.

Therefore let it encourage us in a good course, notwithstanding all the opposition we meet with in the World, let us here learn what is our duty, let the malicious world judge, or say, or do what they will, if God be on our side, who can be against us? And if we suffer any thing for Christ, he suffers with us, and in us, and he will triumph in us over all these sufferings at last.

[Page 80] I will add no more, to set an edge upon that I have said then this, they are the sufferings of Christ, we should be many wayes encouraged to suffer for him. For did not he suffer for us that, which if all the creatures in hea­ven and earth had suffered, they would have sunk under it, the wrath of God? And what good have we by his sufferings? are we not freed from Hell and Damnation, and have we not Title to Heaven? hath he suffer­ed in his person so much for us, and shall not we be content to suffer for him, and his mystical body, that in his own body suffered so much for us?

Again, when we suffer in his quarrel, we suffer not only for him that suf­fered for us, but we suffer for him that sits at the right hand of God, that is glorious in heaven, The King of Kings, and Lord of Lords. Our sufferings are sufferings for him that hath done so much for us, and for him that is so able now to over-rule all, to crush our enemies, for him that is so able now to minister comfort by his Spirit. This is a notable encouragement, that they are the sufferings of Christ, that is so glorious as he is, and that will reward every suffering, and every disgrace; we shall be paid well for every suffering, we shall lose nothing.

And will not this encourage us likewise to suffer for Christs sake, be­cause he will be with us in all our sufferings, he will not leave us alone, it is his cause, and he will stand by his own cause, he will maintain his own quarrel, he will cause comfort to increase. Is it not an encouragement to defend a Princes quarrel in his own sight when he stands by to abet us? it would encourage a dull mettle. When we suffer for Christs cause, we have Christ to defend us, he is with us in all our sufferings to bear us up, he puts his shoulder under by his holy Spirit to support us.

We cannot live long in this world, we owe God a death, we owe na­ture a death, the sentence of death is past upon us, we cannot enjoy the com­fort of this World long: and for favour and applause of the World, we must leave it, and it will leave us, we know not how soon: and this medi­tation should inforce us to be willing, however it go with us for any thing here, for life, or goods, or friends, or credit and reputation, or whatsoever, to be willing to seal the cause of Christ with that which is dearest to us, If we suffer with him, we shall be glorified with him.

The very sufferings of Christ are better then the most glorious day of the greatest Monarch in the world that is not a Christian, it is better to suf­fer with Christ, then to joy with the world. The very abasement of St. Paul was better then the triumph of Nero. Let Moses be judge, he judged it the best end of the ballance; the very sufferings and reproach of Christ, and of Religion, is better then the best thing in the world: the worst thing in Christianity, is better then the best thing out of Christ. The best thing out of Christ, is the honour of a King, the honour of a Prince, to be a Kings Son, &c. but the reproach of Christ for a good cause is better then the best thing in the world. I say, let Moses be judge, if we will not be­lieve it our selves till we feel it: the worst day of a Christian is better then the best day of a Carnal man: for he hath the presence of Gods Spirit to support him in some measure.

Therefore let us not be afraid before hand, fear nothing (saith the Apo­stle) that thou shalt suffer. And with Moses let us not be ashamed of the re­buke of Christ, but Let us go out of the Campe with Christ learning our reproach. And because we know not what God may call us to, let us entertain [Page 81] presently a resolution to endure whatsoever in this world, God calls us to: to passe through thick and thin, to passe through all kind of waies to the hope of our Glorious calling, if by any way, by any meanes saith St. Paul I may attain the resurrection of the dead; If by any meanes I may come to heaven, by fair death, or by violent death, he scorned reproach, if by any means he might be happie.

And for others, it is a wondrous quailing to the spirits of men that of­fer Christ persecu­ted by wicked men. any wrong, if it be but a disgrace; a scoffe is a persecution to a Christi­an for a good cause: when wicked men oppose a Christian in a good cause and course, let us learn what they do, they kick against the pricks. Do they know what they do? when they reproach Christians, it is the reproach of Christ. What was Ishmaels scorning? a persecution; Christ is scorned in his members, will he endure this at their hands? When good causes are opposed, Christ is opposed, and Christ is scoffed. This doth en­able our suffering, being an abasing of it self, that Christ accounts it done to him.

Base men of the world, they think when they scoffe at goodnesse, and wrong the Image of God in his Children, they think they deride and de­spise a companie of weak creatures, that they scoffe at silly persons meaner then themselves; but they are deceived, they scoffe Christ in them, and he takes it so, Saul, Saul why persecutest thou me? The foot is trode on on the earth, and the head speaks from heaven. It is the reproach of Christ; and it will be laid to thy charge at the day of judgment that thou hast scoffed, and persecuted, and reproached Christ in his members: it will be a hea­vy indictment. Men should not regard, what they conceive of things: but what he that must be their judge will conceive of things ere long, and he interprets it as done to his own person. It is true both of good and ill, whatsoever good we do to a Christian as a Christian, to a Disciple in the name of a Disciple, Christ takes it as done to himself, Matth. 25. In as much as you have done it to these, you have done it to mee.

It should animate us to do good offices to those that are Christs, what Encouragement to do good to Christians. we do to them, we do to Christ. Let us be willing to refresh the bowels of Christ in his members, at home, or abroad as occasion serves, to maintain the quarrel of Christ as much as we can, to relieve Christ, he comes to us in the poore and asks relief, he that shed his blood for us, he that dyed for us, he that hath given us all asks a little pittance for himself; that we for his sake would be so good to him in his members, as to do thus and thus: that for Jonathans sake we would regard poore lame Mephibosheth his son. Christ though he be gone, he hath some Mephibosheths, some poore weak members, and what offices we do them, he accounts done to himself, it runs on his score, he will be accountable for every good word we speak in his cause, for every defence, for every act of bountie. It is a point of large meditation to consider, that the Crosses and Afflictions of Christians they are the sufferings of Christ.

Do but consider the spirit of God intended in this phrase, to dignifie all disgraces and indignities that are put upon us in a good cause and quarrel; could he have said more in few words? he calls them not dis­graces, or losses; or death, but he puts such a comfortable title up­on them that might make us in love with suffering any thing, and set us on fire to endure any thing in a good cause, they are the sufferings of Christ.

[Page 82] As the sufferings of Christ abound, so our consolations &c. The third ge­neral point is, That our consolations are proportionable to our sufferings. Our consolations abound. We suffer in this World, that is hard. I, but they are the sufferings of Christ, there is sweetnesse. And then ano­ther degree is, our consolations abound as our sufferings abound. Conso­lation, is (as I shewed before in the unfolding of the word) an inward sup­port Consolation what. of the soul against trouble felt or feared: and it must be stronger then the grievance, or else the action of comfort will not follow. There is a disproportion between the agent, and the patient, in all prevailing actions, or else there is no prevailing: if the comfort be not above the maladie it is no comfort: And therefore no comforts, but divine comforts will stand at length, because in all other comforts sedet medecinum morbo, the maladie is above the remedie: they may make glorious pretences as the Philosophers do, Plutarch and Seneca, and the rest: but they are as Apothecaries boxes they have goodly titles, but there is nothing within.

Alas! when there is trouble in the conscience awakned with the sight of sin, and the displeasure of God, what can all those precepts compose and frame the soul in petty troubles? They have their place: and surely the neglect of them many times is that, that makes the crosse heavier: but alas in divine troubles, in terror of conscience, it must be divine comfort, it must be of like nature, or else the effect of comfort will never follow; and those be the comforts that he meanes here. As our troubles and afflictions abound, so our consolations, our divine supports they abound: the point is this, that

What did I say proportionable? it is above all proportion of suffering. Doctr. Comfort propor­tionable to suf­ferings. As it is said Rom. 8. the afflictions of this life are not worthy of the glory that shall be revealed. And indeed in this life, the consolations abound as the sufferings abound. For God keeps not all for the life to come, he gives us a taste, a grape of Canaan, before we come to Canaan; as the Israelites they sent for grapes to taste the goodnesse of the land, and they had them brought to them by the spies, by which they might guesse of the fruitful­nesse, and sweetnesse of the land it self: so the taste and relish that Gods Children have of that fulnesse which is reserved in another world, it is an­swerable, and proportionable to their sufferings, and in the proportion, the exceeding part is of comfort: there is an exceeding if not for the present, yet afterwards. The Ark did rise together with the water, and comforts rise together with matter of suffering.

But what is the reason of the proportion, why the greatest comforts follow the greatest sufferings, what is the ground of it?

They are many, to name some. First of all this is a ground, that the Reas. 1▪ Troubles enlarge the capacity of the soul. more capable the soul is of comfort, the more comfort it receives; but great troubles bring a capacity, and capablenesse of soul, fitting it to receive comfort. How is that? Troubles do humble the soul, and humility is a grace, and the vessel of all grace, and of comfort too: a low, and meek spi­rit Because they humble it. is a deep spirit, and the lower, and deeper, and the larger the spirit is, the more capable it is to contain heavenly comfort. We know the more empty a man is of himself, the more fit he is for comfort: but crosses and afflictions empty us of our selves, to see that there is nothing in us, that what we are we must be out of our selves; and the lesse we are in our selves, the more we are in God. And that is the reason that St. Aust. saith, that nothing is [Page 83] more strong then a humble emptie spirit: because it makes the creature to go out of it self to him that is strength it self, and comfort it self; Now that which makes us go out of our selves to strength, that is strong; but this doth crosses and afflictions: that is the main reason why the propor­tion holds.

Again, another reason is this, troubles, and afflictions and crosses do ex­ercise 2. They exercise grace. graces, and the more grace is exercised, the more comfort is derived: for comfort followes Graces, the comforts of the spirit follow the graces of the spirit, as the heat followes the fire, or as the shadow followes the bodie. Now the more grace, the more comfort, the more affliction the more exercise of Grace, the more exercise of Grace, the more Grace it self. As we see the deeper the root the higher the tree: after the sharpest winter, usually there is the sweetest spring, and the fruitfullest summer, and Au­tumn: because in the sharpest winter the ground is mellowed most, and the seed sinks the deepest; and the ground is inwardly warmed, the soile, the earth is prepared for it, and thereupon when the outward heat comes to draw it forth, it comes to be abundantly fruitful. We see it in nature, that, that we call Antiperistasis, the environing if one contrary with ano­ther increaseth the contrary. Whatsoever is good is increased, being en­vironed by the contrary ill, because they are put to the conflict.

So it is with the soul, it is the showers of affliction that bring the sweet flowers of comfort after: the soul is prepared, and manured for them, the soul is exercised and inlarged, and fitted for them every way. In the multi­tude of my sorrowes thy comforts refreshed my soul, saith David Psal. 94. 19 answerable to our discomforts, God comforts refresh our souls.

And God is so wise, that before we enter to suffer any great matter, he Reas. 3. From Gods wisedom. will give us more Grace answerable to the greatnesse of our suffering, and after great suffering he will give great comfort. God is so infinitely lo­ving and wise, that he will not call us to suffer great troubles till he give us some grace answerable. As a Captain will not set a fresh-water Souldier in a sharp brunt, but some experienced man. Whatsoever wisdom is in man, it is but a drop in regard of that infinite wisdome that is in God: he proportions our strength before we suffer, and in suffering he doth in­crease it, and after suffering, then comfort comes following amain; indeed especially after a little while waiting: for Gods time is the best time. And we shall have most experience of the presence of Christ, and his holy spi­rit Reas. 4. We have a near­er presence of God. at such times. The nearer to the spring of comfort the more comfort, but in the deepest, and sharpest afflictions, we are nearer to God, therefore the more comfort.

How is this proved? The more we are stripped of outward comforts, the more near we are to God, who is stiled the God that comforteth the abject, and the nearer to God, the nearer to comfort it self: for all comfort springs from him, and when outward meanes fail that should convey comfort to us, then he conveys it immediately by himself. I confesse he is present at all times, but when the comfort is conveyed by the creature, by man, it is not so sweet as when God joyns with the soul immediately, as in great crosses he doth. Such occasion▪ and such extreamity may be, that none can comfort a man but God, by his spirit. When Christ comes to the soul immediately what abundance of comfort is there then? As a King that doth not send a messenger, but comes immediately in his ownperson to vi­sit one in misery. what a grace is it? So what a grace is is to a soul af­flicted [Page 84] and deserted to ha ve Christ immediately present? As the Martyrs found when no other creature could comfort them, there was a fire within, above all the outward fire, and torment, which abated, and allayed the tor­ments that were without: the divinest comforts are kept for the harshest and the worst times, we shall have the presence of Christ in the absence of all other creatures, and he will minister comfort. They may keep outward comforts from us, they can never keep the God of comfort from us: & so long as a Christian soul and God can close together it cannot want comfort.

Another reason why comforts increase because we pray most then: Reas. 5. Then we pray most. when we pray most, we are most happie; but in our greatest sufferings we pray most, and most ardently: therefore then we feele most comfort. When God and a christian soul can talke together, and have communion: though he cannot speak to God with his tongue, yet he can sigh and groan to God, he can pour forth his spirit to God, and as long as we can pray we can never be miserable, as long as the heart can ease it self into the bosome of God, there will alway be a return of a sweet answer. Of all the exer­cises of Religion, that exercise, that hath most immediate communion with God is prayer; then we speak familiarly to God in his own language and words, and call upon him by his own promises, we alledge those to him, and this cannot be, we cannot speak, and confer and converse with the God of Comfort without a great deal, without a world of comfort: great cros­ses drive us to this, and therefore then we have great comfort.

What use may we make of this? first for our selves, we would not fear nor faint neither faint in troubles, nor fear troubles: faint not in them, we shall have comfort proportionable, and let us not fear troubles before they come, or any measure of them, proportionable to the measure of our afflictions shall be our comfort. Let us not fear any thing we shall suf­fer in this world, in a good cause; for as we suffer so we shall receive from God; we fear our own good. For it is better to have the comfort we shall have in suffering any thing for a good cause, then to be exempted from the suffering and to want the comfort; there is no proportion, the choyse is much better, to have comfort with grievance, then to want the comfort together with the grievance. St. Paul would not have chosen immunity from suffering, he would not have been exempted from the crosse to have wanted his comfort.

For the disproportion is wide, and great, the comforts are inward and sweet, the crosses (for the most part) are outward. What are all the cros­es, Disproportions of sufferings and comfort. and sufferings in this world? (set aside an afflicted conscience) it is but brushing of the garment (as it were) some outward thing in the outward man, but the comforts are inward and deep.

But what if there be inward grievances too? Then we have deeper com­forts then they: the crosse is never so deep but the comfort is deeper, Oh the depth of the wisedom and love of God! there is the part and dimension of Gods love, the depth of it. There is a depth in crosses. Out of the deep have I cryed to thee. But there is a deeper depth of comfort, there is a hand under to fetch us up at the lowest, Thy right hand is upon me, and thy left hand is under me saith the Church to God: there is comfort lower, and deeper then the greivance, though it be inward, spirituall greivance. Nay, of all grievances, (I know what I speak a little of mine own experience, and it is true in the experience of all Ministers, and Christians) that there is none that have more help then they that are exercised with spirituall temptations [Page 97] of conscience, they are forced to search for deep comforts, shallow com­forts will not serve their turn, and when they have them, they keep them, and make much of them, they have more retired and deep thoughts of Christ, and of comforts then other people, who as they are strangers to their crosses, so they are strangers to their comfort. There is no degree of proportion between the crosses and the comforts, the crosses are momentary, the comforts are growing, the crosses make us not aw [...]it the worse, and the comforts make us better. Feare nothing therefore, but go on in the wayes of religion, and never be discouraged to suffer in a good cause for feare of men, to think, oh this will come, and that will come. No, no, if the sufferings grow, the comforts shall grow with it, be of good com­fort.

Again, Another use may be, that we judge aright of those that are dis­graced in the world, if their cause be good, that we should not have di­stastfull Use 2. To judge aright of those that are afflicted. conceits of them (as indeed suffering breeds distast naturally in men, they love men in a flourishing estate, and distast them suffering, but that is corruption of men, but) God is the nearest to them then, nearer then ever he was, and their comforts increase with their crosses. In the con­unction between the Sun and the Moon; (as by expaerience we see) in the space between the old and new Moon, there is a time of conjunction, we think the Moon to be lost in that time, because we see her not: but the Simile. Moon is more inlightened then, then ever she was in her self, but here is the reason, the light part of the Moon is turned to the Sun-ward, to heaven-ward, and the darke part is turned toward the earth: So a Christian in crosses, and abasement, seems to be a darke creature, but he is more inlightned then, then ever before; why? his light part is to God-ward, it is not seen of the world, the world sees his crosses, but they doe not see his comforts, and as the Moon is nearer the Sun at that time then at other times: so the soul hath to deale with God in afflictions, it is nearer to God, and his dark side is toward the world. As the World sees the Moons Eclipse, so the world sees our darknesse, but not our inward comforts, therefore we should judge aright of others in this case.

Another use shalbe of thankfulness to God, that besides the comforts of heaven (which are not to be spoken of, and which we shal not know till we Use 3. Thankfulness come to feel them) besides the great comfort we have to be free from Hell, that we have a measure of comfort here in this world, in our pilgrimage, and absence from Heaven, such a measure of comfort, as may carry us with comfort along. We ought to be thankfull to God, not onely for re­demption, and glorification, but that God comforts us in our pilgrimage, that he mingles crosses with comforts, nay, that in this world our comforts are more then our crosses.

Some may object, I, but my crosses are more then my comforts.

Are they so? dost thou suffer in a good cause or no? if thou dost, thy Object. comforts are more then thy crosses, if there be not a fault in thee. Answ.

What shall I doe therefore?

First, Take this direction in suffering, pull out the sting of sin, though we suffer in never so good a cause, for in one suffering God aims at divers What hinders comfort in affli­ctions. things. God in thy suffering aims at thy correction as well as at the exer­cise of thy grace, and at thy comfort; therefore, let affliction have the correcting and amending part first, and then the comforting part will ollow. [Page 98] Though the cause be good, yet Gods Children oft times want comfort till afterward. Why? They have not renewed their repentance, and cleansed their souls, they have not pulled out the sting, when they have re­pented of their personall sins that lye upon them, and gone back to the sins of their youth, and then renewed their Covenant with God, and their purposes for the time to come, then comes comfort and not before; Therefore it is no disparagement to a good cause, that sometimes Christi­ans find not present comfort, they have personall sins that hang on them, that are not repented of, which God intends to amend them of, as well as to honour them by suffering in his cause.

Againe, if Gods Children complain, that their sufferings are above their strength, and above measure, and desire God to weigh their afflicti­ons, they are so great, as Job saith; It is the speech of sense, and not of faith, it is the speech of the fit, and not of the state (there is a fit and a state) it is no matter what they say in their fit, then the flesh and sense speak, and not grace and faith at that time; If they judge by sense, then they judge so, but we know that reason corrects the errours of sense, and faith corrects the errours of reason; but what do they say in their constant state? their comforts are answerable to their crosses, either in suffering or afterwards, though not alway at the same time. So much for that.

But this will be abused by carnall persons, we speak of abundance of comfort, but it is to those that have interest in it: the book of God speaks No comfort to wicked men. no comfort to persons that live in sin, and will do so: we speak comfort to those that are broken-hearted for their sins, that are content to indure the reproach of religion in despight of the world, that will beare the cross of Christ: For the other, as their jollity increaseth in the world, so their crosses and troubles shall increase. As it is said Revel. 18. 17. of mysticall Babylon the Church of Rome, that hath flourished in the world a great while, and sate as a Queen and blessed her self, As she gloried herself, and lived deliciously, so much torment and sorrow give her. So it is true, of every wicked man, that is in an evill course, and will be, and as the Scripture phrase is, blesseth himself in an evil course, they shall be sure of the curse of God, and not of comfort: for in what proportion they have delighted themselves in this world in sin, in that proportion they shall have torment of conscience (if conscience be awaked) in this world, and in that propor­tion, they shall have torment in the world to come: As sin is growing, so rods are growing for them; wicked men, saith St. Paul, they grow worse and worse, the more they sin, the more they may, they sink in rebellion, and the more they sink in rebellion, the more they sink in the state of dam­nation, they fill up the measure of their sins, and treasure up the wrath of God against the day of wrath. Whosoever thou art that livest in a sinfull course, and wilt do so in spight of Gods Ordinance, in spight of the motions of the spirit, that hast the good motions of the spirit knocking at thy soule, and yet wilt rather refuse comfort then take comfort together with direction: go on still in this thy wicked course, but remember as thy comforts increase in this world, so thy torment is increasing. And here is the disproportion between Gods children and others, they have their sufferings first, and their comfort afterward, but others have their pleasure first, and their torment after, theirs are for a time, but others for ever. Thus we see what we may comfortably observe from this, that comforts increase as crosses increase.

[Page 99] A Word of the fourth and last point.

How comes this to pass, that as our afflictions abound, so our consolations abound? Doct. 4. Consolation [...] bounds by Christ.

They abound by Chrst, saith the Apostle, God the Father, he is the God of comfort. the Holy-Ghost is the Comforter: but how comes this to pass, that we that are not the Objects of comfort, but of confusion, should have God the Father to be the God of comfort, and the Holy-Ghost to be our comforter? Oh it is that Jesus Christ the great peace-maker hath satisfied God, and procured the Holy-Ghost: for the holy-Ghost is pro­cured by the satisfaction and death of Christ, and he was sent after the resurrection and ascension of Christ. Therefore Christ is called, the consola­tion of Israel, and those that waited for Christ, waited for the consolation of Israel. All comfort is hid in Christ, he is the store-house of comfort, we have it through him, and by him, and in him: For that God is the Father of comfort, it is because Christ is our Mediatour and Intercessour in Heaven, that the Holy-Ghost is the comforter, it is because Christ sent him; and the comforts of the holy-Ghost are fetched from Christ, from the death of Christ, or the ascention of Christ, from some argument from Christ. What­soever comforteth the soule, the Holy-Ghost doth it by fetching some ar­gument from Christ, from his satisfaction, from his worth, from his inter­cession in Heaven, something in Christ it is: So Christ by his Spirit doth comfort, and the reasons fetched by the Spirit are from Christ, therefore it is by Christ.

What is the reason that a Christian soule doth not feare God, as a con­suming fire, but can look upon him with comfort?? It is because God hath received satisfaction by Christ. What is the reason that a Christian soule feares not Hell, but thinks of it with comfort? Christ hath conque­red Hell, and Satan. What is the reason that a Christian feares not death? Christ by death hath overcome death, and him that had the power of death, the Devill: Christ is mine saith the Christian soule, therefore I do not feare it, but think of it with comfort, because a Christian is more then a Conquerour over all these. What is the reason that a Christian is not afraid of his corruptions and sins? He knows that God for Christs sake will par­don them, and that the remainder of his corruptions will worke to his hu­miliation, and to his good, All shall work for the best to them that love God. What is the reason that there is not any thing in the world but it is comfor­table to a Christian? When he thinks of God, he thinks of him as a Fa­ther of comfort, when he thinks of the Holy-Ghost, he thinks of him as a spirit of comfort; when he thinks of Angels, he thinks of them as his attendants; when he thinks of Heaven, he thinks of it as of his inheritance; he thinks of Saints as a communion whereof he is partaker: whence is all this? By Christ who hath made God our Father, the holy-Ghost our Comforter, who hath made Angels ours, Saints ours, heaven ours, earth ours, Devils ours, death ours, all ours in issue.

For God being turned in love to us, all is turned, our crosses are no cur­ses now, but comforts, and the bitterest crosses yield the sweetst comforts. All this is by Christ, that hath turned the course of things, and hid bles­sings in the greatest crosses that ever were. And this he did in himself, before he doth it in us: for did not his greatest crosses tend to his greatest glory? who ever in the world was abased as our head Christ Jesus was? that made him crie: My God, my God, why hast thou forsaken mee? [Page 100] All the Creatures in the world would have sunk under the sufferings that Christ indured, what abasement to the abasement of Christ? and what glorie to the glorie of Christ? Phil 2. He humbled himself to the death of the cross, wherefore God gave him a name above all names, that at the name of Jesus euery knee should bow, both of things in heaven, and things in earth, and things under the earth. Now as it was in our head, his greatest abasement ushered in his greatest glorie; so it shall be in us, our greatest crosses are before our greatest comforts, he is our President, he is the ex­emplarie cause as well as the efficient working cause, it is by Christ all this, that consolations abound in us, it was performed first in him, and shall be by him, by his Spirit to the end of the world.

The use that we are to make of this, is, that in all our sufferings, before Use. To study Christ. we come to Heaven, we should look to Christ, he hath turned all things: let us study Christ, and fetch comfort from him: our flesh was abased in him, our flesh is glorified in him now in Heaven, in his person. And so it must be in our own persons, our flesh must be abased, and then as he is glorious in Heaven, so shall we be in our selves: That very Spirit that raised and advanced him at the lowest, that very spirit (there being but one spirit in the head and members) in our greatest abasement shall vouchsafe us the greatest advancement, that we can look for, to sit at the right hand of God, to reigne with Christ: for if we suffer with him, we shall reign with him.

And hence you may have a reason likewise, why Christians have no more comfort; they doe not studie Christ enough, they consider not Why Christians are no more comfortable. Christ, and the neernesse wherein Christ is to them. and they to Christ, that both make one Christ, they doe not consider how Christ hath sweet­ned all, he hath turned God, and turned all to us: he hath made God our Father, and in him all things favourable unto us,: so that now the fire is our friend, the Stone, and the Gout, and all diseases, disgrace and tempta­tion, all are at peace and league with us: all is turned in the use and issue to good, to the help and comfort of Gods Children: All things are yours, and you are Christs, and Christ is Gods, 2 Cor. 3. ult. There is not the worst thing but it is at peace with us: because the malignant power it hath (in order to damnation) is taken away: now it doth not hurt us, but there is a soveraigne curing power to turne it to good.

I confesse Gods Children are discomforted, but then they wrong their principles, they wrong their grounds, their religion, their Saviour, they wrong all the comforts they have interest in, because they do not improve them, when occasion serves, As Job is checked, Hast thou forgot the conso­lations of the Almighty? or why dost thou forget them? so if we have con­solations Job 15. 11. and forget them, and dote, and pore upon our grievance, it is just with God to leave us comfortless, not that we want any comfort, but we flatter our grievance and forget our comfort. Let us change our object, and when we have looked upon our grievance, and been humbled in the sight of our sins, let us look upon the promises, let us look upon Christ in glory, and see our selves in Heaven triumphing with him.

What can terrifie a Soul? not Death it self, when it sees it self in Christ Triumphing, Faith sees me as well Triumphing in Heaven and sitting at the Right Hand of God, as it doth Christ; [Page 101] for it knowes I am a Member of Christ, and whatsoever is between me and that happiness, that is reserved for me in Heaven, I shall triumph o­ver it.

Christ triumphed in his own person, over death, Hell, sin, the Grave, the Devil, and she will triumph in me his mysticall body, what he hath done in himself, he will doe in me. This faith will overcome the world; and the Devill, and Hell, and all that is between us and Heaven. A Christian that sees himself sitting at the right hand of God with Christ, triumphing with him, he is discouraged at nothing: for faith that makes things to come present, it sees him conquering alreadie.

Let us be exhorted to joy, Rejoyce, and again I say rejoyce, we have rea­son to do so, if we look to our grounds; but when we yield to Satan, and our own flesh, we robb God of his glory and our selves of comfort, but we may thank our selves for it. But I come to the sixth verse, where­in the Apostle inlargeth himself, by shewing the end of his sufferings in regard of them, by setting downe both parts, both affliction and comfort.

IT is much in every thing, how the mind is prepared to receive what is spoken: the Apostle therefore to make way for himself in their hearts, he removes therefore scan­dall from his sufferings, and he shews that it was so farre, that they should take offence at it, that they ought to do as he did, to bless God for it: for as the sufferings of Christ abounded in him, so his comfort abounded And because they should think themselves no way hurt by his suffe­rings, and base usage in the world, he tels them in the verse, that all was for their good: no man should be offended at his own good: they had no reason to take scandall at that which was for their good, but saith he, if you think basely of me for my sufferings, you think basely of your own comfort: for my sufferings are for your good, and my comforts are for your good; whether I suffer or be comforted, it is or you.

The crosse is a distastfull thing to us, and likewise the crosse in others is a distastefull thing, not onely distastfull, and bitter to us but shamefull. St. Paul knowing this, because he would (as I said) work himself into their good conceit, that he might prevaile with them for their good saith he, you ought not to think a whit the worse of me for this, for all is for you. So you see the scope of the words, Whether we be afflicted, it is for your &c.

But first he speakes of affliction alone, and then of comfort alone. If we be afflicted, it is for your good, and if we be comforted it is for your good. His reason is; because sometimes afflictions appeare without com­fort: therefore he saith not, If we be comforted onely it is for your good, but if we be afflicted it is for your good. Sometimes comfort is before our afflictions, that we may indure it the better God cheares us to it; [Page 102] Sometimes God sheds his Spirit in affliction, that there is abundance of comfort in it: but for the most part it comes after, after we have waited: but in it there is always such a measure of comfort, that supports us that we sink not: yet the speciall degree of comfort usually comes after; there­fore he speaks of affliction in the first place.

The Point is easie, that

The afflictions of Gods Church are Gods peoples, especially the affli­ctions Doct. The afflictions of the Saints for the good of o­thers. of Pastors, and Leaders of Gods Armie, God singles out some to suffer for the good of others; the good especially of consolation, and salvation, for these two goods.

How can this be that the afflictions of Gods people, are for the conso­lation and salvation of others?

I answer, many wayes, as we shall see afterwards more particularly: but onely now to make way. Afflictions are for the good and comfort of others, because we have their example in suffering, to traine us up how to suffer: Example is a forcible kinde of teaching; therefore (saith the A­postle) our afflictions are for you, to lead, and teach you the way how to suffer. Words are not enough, especially in matter of suffering, there must be some example; therefore Christ from Heaven came, not onely to redeem us, but to teach us; not onely by words but by example, how to doe, and suffer willingly, and chearfully, and stoutly in obedience to God as he did.

Again, Afflictions doe good to others by ministring occasion to them, to search deeper into the cause: when they they see the people of God are so used, they take occasion hereby to enquire what is the cause, and so take occasion to be instructed deeply in matters of Religion: for mans nature is inquisitive, and grace takes the hint of any thing: What is the matter that such and such indure such things? Hereupon I say they come to be better grounded in the cause, & little occasions oft times are the beginnings of great matters: by reason that the spirit as well as wit is of a working nature, and will draw one thing from another. We see what a great Tree riseth of a little seed, how a little thing upon report worketh conver­sion▪ Naaman the Assyrian had a Servant, and she told him that there was a Prophet in Jurie that was a famous man, that did great matters, and if he would go to him, he should be cured of his leprosie; that little occasion being ministred Naaman comes to the Prophet, and he was cured of a dou­ble leprosie, both of soule and body, and went home a good man; so by way of ministring occasion of inquisition the sufferings of others doe good.

And then seeing the constant and resolute spirits of those that suffer it, doth them good and comforts them: for, first it makes them conceive we of the cause, certainly these men that suffer constantly, and chearefully, it is a good cause that they suffer for, when they see the cause is such a resoluti­on and courage in the sufferers. And it makes them in love with, and begin to think well of the persons, when they can deny themselves, surely these men care not for the pleasures and vanities of the world, that can indure to suffer these. So Justin Martyr saith when he saw Christians suffer, he thought they were men that cared not for pleasures; for if they had, they would not suffer these things.

[Page 103] Besides, They can gather from the presence of Gods spirit, imboldening 4. They gather as­surance of the same assistance. the sufferers, what they may hope for themselves if they should suffer. They may reason thus; Is God by his spirit so full and so strong in these that are flesh and blood as we are? is he so strong in women, in young men, in aged men, that neither their yeares, nor their sex, nor their tenderness, can any kind of way hinder them from these kind of abasements, and sharp sufferings? surely the same spirit of God will be as strong in me, if I stand out in the same cause, and carrie my self as they do; and there is good reason, for God is the same God, the spirit is the same spirit, the cause is the same cause, therefore it is no false reasoning: I may upon a good pre­sumption hope for the presence, and assistance of the Spirit of God to in­able and strengthen me as he did them; for the same Spirit of Godwill be strong in all.

And this is partly likewise in the intent of them that suffer: There is a 5. It is Gods in­tent, and their intent that suffer double intent; it is the intent of God to single them out to suffer for the good of others; and it is their intent to suffer that others may have good. This is one reason, why they are willing rather to suffer shame, or bodily punishment, then they will hinder others of the good they may take by their suffering. So it is Gods end, and their end. It is for your consolati­on, in Gods intent, and in my intent and purpose, and in the event it self: Thus you see how afflictions suffered in good cause, help for the consolati­on and salvation even of others: the example of those that suffer flow in­to the mind, and insinuate into the judgment and affection of the behol­ders many wayes.

And this the Factors of Antichrist know very well: for if ever there be any persecution again, we shall hardly have fire and fagor, that they may not give example; they will come to Gun-powder plots and Massa­cres, and such violent courses to sweep away all. They know if it come to matter of example once, the grace of God in his children, and the pre­sence of his Spirit, that shall appeare to others, it is of a wondrous wor­king force, they are wise enough to know that, the Devill teacheth them that wit, when he hath been put by all his other shifts.

If it be so that the sufferings of Gods Children are for the good of others, then to make some use of it.

Let us not take any offence at the cause of religion for suffering: we ought not to have an ill conceit of a cause for suffering, but rather think Use 1. the better of it. I speak it is in this regard, we have many that will honour the Martyrs that are dead, that are recorded in the book, but if any suffer in the present view, before their eyes, they are disgracefull to them. This should not be. For first of all, if the cause be good, the end of good men (by the help of the spirit of God) is for thy good. Was it not a cruell thing in Saul to strike at David when he played on his Harpe, when he sought his good and easement? To kill a Nightingale in singing, it is a barbarous thing. Gods Children by all that they suffer intend the good of others: now to hurt and and maligne them in doing good, to per­secute them that indure ill for our good, or that labour and do any thing for our good, it is a barbarous savage thing: All is for the Elect, I suf­fer not for the Elects sake, saith St. Paul in 2. Tim. so my sufferings are for you. We may know we are elected of God, if we take good by the suffe­rings of others, if we take no scandall, and offence, and doe not add affli­ction to the afflicted, for all is in Gods intent, and in their intent for our good.

[Page 104] For instance (a little to enlighten the point, because it is not usually stood on, and it is a notion that may help our conceits of the excellent estate of Gods Children) Reprobation (to go as high as we may) it is for their good, to shew mercy to them, to set by, and neglect so many, and to single them out. The creation of the World is for their sakes. Gods providence directs all for their Good: for why doth he suffer wicked men? it is that they may be instruments to exercise them that are good; it is by reflexion, or some way for the cause of the good, that the wicked are suffered to be upon the earth. The administration of the world, it is not for the Rebels that are in it, it is for those that are Gods Children, and he tosseth and tumbleth Empires and Monarchies, the great men of the world, they think they doe great matters, but alas all this is for the exercise of the Church, this is re­ductive to the Church, by Gods providence. All their attempts are for the little flock, for a few that are a despised company, that he meanes to save, if we had eyes to see it.

So likewise his Ordinances are to gather this Church, which he hath chosen from all the world to himselfe; the Ordinances of the Ministrie, and of the Sacraments; the suffering of Ministers, the doing and suffe­ring of Christians, all is for their good, as we see in this place; I suffer for your consolation and comfort. Heaven and earth stands for them, the Pillars of Heaven and earth would be taken asunder, and all would come to a Chaos, an end would be of all, if the number of them were gathered, that are the blessed people of God, for whom al things are. The doings and sufferings of Gods people (we doe not know indeed that are Ministers, who belong to God, and who do not) but our intent is to do good to those that are Gods, and the issue proves so, the rest God hath his end in it to harden them, and bring them to confusion, to take excuse from them: but the reall good of all our pains and suffering is the Elects.

Let us examine, what good we take by Ordinances of God, and by To make use of examples of [...]. the sufferings of the present Church, and the sufferings of the former Church, doe their examples animate, and quicken, and encourage us to the like courses? It is a signe we are elected of God, there is no greater signe of a good estate in grace, then a gratious heart, to draw good out of the examples of others, and to draw good out of every thing that befals us, because Gods end in election, and his manner of providence is to guide all to their good.

Again, we learn another thing likewise, how God over-rules in his pro­vidence, the projects of carnall men, of the Devil and his instruments, and Agents and Factors, God over-rules all things, that which in it self is ill, and in the intendment of the inflicter is ill, yet God turnes it to the good of others, and the good of them that suffer too. Satan intends no such matter, as it is said Isa. 10. Nebuchadnezzar thinks no such thing: Ashur the rod of my wrath, he intends no such matter, they intend not the con­solation of Gods, when they wrong the Saints of God, and so exercise their patience and Grace; No, they intend their hurt, and confusions. It is no matter what they intend, but God at the first, created light out of darkness, and in his providence doth great matters by small meanes, in his providence over his Church, he doth raise contraries out of contraries, he turns the wicked proiects of men to contrary ends, and makes all service­able to his own end.

In state-policie, he is accounted the wisest man, that can make his ene­mies [Page 105] instrumentall to his owne purpose, that can make others serve his own turne, to work his own ends by others, that are his opposites, and he had need of a great reaching head, that can doe so. The great providence of Heaven doth thus, God is the wisest Polititian in the world: All other policie is but a beam from that Sun, he can make instrumentall, and service­able to him, his very enemies. And this is the torment of Satan, that God over shoots him in his own bow, he over-reacheth him in his own policie, where he thinks to doe most harme, he doth most good▪ in those afflicti­ons whereby he thinks to quell the courage of the Church, God doth exceeding good to them, and enlargeth the bounds of the Church this way.

It is an ordinary speech, The blood of the Martyrs is the seed of the Church. The Word of God is the seed of the Church, how then is the blood of the Martyrs and Sufferers the seed of the Church? Thus, the Word of God is the seed of the Church, how? As it is in the Bible, in the book? No, as it is published in preaching, much more as it is published in con­fession; and much more as it is published and sealed in Martyrdome, by suffering: the Word of God so laid open, as not onely spoken but confes­sed, and practised in life, and not onely so, but sealed by induring any thing; thus it is the seed, and works strongly.

God over-rules all inferiours, though they have contrary motions in their own intent to his, yet he brings them about to his end. As we see the Heavens have a contrary motion to the first Heaven, that carries the rest, the primum mobile, yet they are turned about by another motion, contrary to the bent of themselves, they goe one way and are carryed another. As we see in the wheels of the Clock, one runs one way, Simile. another, another: all make the Clock strike, all serve the intent of Clock-maker: so one runns one way, and another, another. Carnall men offer disgrace and disparagement to Gods people; their intent is to overthrow all, to disgrace and to trample on the cause of Religion, but God useth contrary wheels, to make the Clock strike, all turnes in the issue to his end. Therefore though we say in our common speech, that the Devill is the God of this world, it is the Scri­pture phrase, and it is so in regard of the wicked that are under him, yet he is a God under a God, there is but one Monarch of the World, he is a God that hath not power over Swine, further then he is suffered. It is a point of wondrous comfort, that though we be thus used, yet there is an active providence, there is one Monarch, one great King that rules all.

It is a ground of patience and contentment in whatsoever we suffer; not Ground of pa­tience to look to the next instrument, but look to the over-ruling cause, that will turn all in the issue to our good. This Joseph comforted his Brethren with, you sent me and of an ill mind too, but God turned it to good. It was no thank to them, yet it was no matter, he comforted them in this, that God turned their malice to his good, and to their good too, for he was sent as a Steward to provide for them.

And it is one ground why to think more moderately in regard of anger, fiercenesse against wicked men, it is a ground of pittying of them, for alas poore soules what do they! though they intend it of malice, they are but instruments and shall be over-ruled, to do good contrary to their meaning, as St Paul saith here, Whether I be afflicted it is for your consolation and sal­vation. [Page 106] The worst intents, and designes of the enemies of Religion, was for the consolation and salvation of the Corinthians. It is good to think of this before hand, it is a ground of patience, and not onely so, but of com­fort, and joy; which is a degree above patience. God over-rules all thus, Therefore we should quietly cast our selves wholly upon him, willing to doe and suffer whatsoever he will have us, knowing that he will direct all to the good of the Church, to our comfort and his own glory.

Again a further use may be this to teach us to communicate our estate to others, because it is for their Good. Good is diffusive, saith St. Paul, Use 3. To communicate our estate to others. all that I do or suffer, it is for your good) to ioyn comfort, and suffering together) If I be comforted it is for you, and if I suffer it is for you. It must be by their taking notice of it, and that is not all that they ought to take no­tice, but we ought to let them take notice as much as we can, Come Chil­dren, and I will teach you the feare of the Lord, Psal. 34. 11. Come and I will tell you what the Lord hath done for my soule: The righteous shall compasse me about saith David. As when a man hath some great matter to tell, there will be a ring of people about him, desirous to heare what he saith, so saith David the righteous shall compasse me about, when David had sweet matter of experience, to tell what God had done for him; how he had been with him in his affliction, and delivered him, the righteous shall compass me about, I will declare it to others. For Gods children make others case their owne, they comfort them, as they would be comforted of them againe.

As they ought to do so, so we should take notice of their troubles and deliverances, how God sanctifies them to them, these things tend to edification. There is the same reason to one Saint of God as to all, and God is the same to all in the like case. Experiments are made much of in other things in Physick, and judged cases in law, and such like. Tried things in all professions are good: so tried truths should be valued. Now when a man teacheth another his experiment, it is a iudged case, a tried truth. It is not every truth that will stay the soule in the time of a great temptation, but a truth proved, a tried truth. Therefore it is good for Parents, and Governours, for friends, and for all degrees of men, to make it one way to spend their time fruitfully, to discourse with others of the blessed experiments they have had of Gods gracious providence, in the passages of their life, Abraham will teach his Children, I will tell it to him therefore saith God. It is a meanes for God to reveale many things sweet­ly to us: when he knows we are of a communicative spreading disposition: God gaines by that meanes, his glory is spread, our grace is increased, the good of others is multiplyed.

To goe on.

Whether we be afflicted, or whether we be comforted, all is for your con­solation and salvation. I will not trouble you here with the diverse readings of copies, some Greek copies want the word salvation, but the most that the translations follow, have both consolation and salvation: some have con­solation and salvation in the first, but they repeat it not in the second. Whe­ther we be comforted, it is for your consolation and salvation, but because the more current have both, therefore we will ioyn both, it is for your consola­tion and salvation.

[Page 107] For huper in the Greek it hath a double force, it signifies either to me­rit, hupon, to procure, and merit salvation, and so we doe not understand it, or huper for your good, a finall cause, it includes either a meritorious de­serving cause, or a finall cause, Whether I be afflicted, it is for your consolati­on and salvation, not by merit and desert; so Christs suffering was, but to help it forward, in the execution of it.

I speak this to cut the sinews of a Popish point (as I meet it) which is a cousening point of their Religion, which indeed is not a point of religion, but a point of Romish policie, a point of cousenage: as most of their religi­on is but a trick for the belly. They have devises forsooth of the Popes treasurie, he, being the Treasurer of the Church, hath a treasurie; and what The Popes trea­surie. must that be filled with? with the merits of Saints, with the superabun­dance: For, they can deserve and procure Heaven for themselves, and more then obey, there is an overplus of obedience, the superabundance of that is laid in a treasurie; and who should have the benefit of that but the Treasurer of the Church, the Pope? But how shall the Church come by this abundant satisfaction and merit? They must buy them by pardons, and they come not to have pardons for naught, but by purchasing of them, and hence come Popish indulgences: that is nothing but a dispen­cing of the satisfaction, and merits of the Saints, which they did (say they) for the Church; abusing such phrases as these, when they had more then their own obedience, they did good to others, and others had benefit by it.

A shamefull opinion, bred in the dark night of poperie, when the Scri­ptures were hid, and when people did lye in ignorance, and it was meerly to advantage their own selves; for indeed the Scripture saith that Gods Children did suffer for the Church: but that was not for satisfacti­on for the Church, but for the good of the Church. Onely Christs death was satisfactory; Christ is the onely treasurie of the Church, and the sa­tisfaction of Christ, They think they merit by their sufferings, when they suffer for their merits: And they think they merit not onely for themselves, but for others too, which is a Diabolicall sarcasme. The Devill mocks them that way, he makes them ignorant of themselves. Alas, that a silly sinfull man, should think to do enough for himself, and more then enough, e­nough for others! The wise Virgins had but oyle enough for themselves, they had none for others, but these wise Virgins, have more then for them­selves, they have for others too. It is not worth the standing on, to hinder better and more comfortable things. The phrase runs in this sense, when it is meant of Christ, Christ suffered for our satisfaction, for our redemption. And Leo the Pope, one of the the best of their Popes, and in his rank, a ho­ly man in his time, he saith excellent well for this, sanctorum preciosamors, &c. The death of the Saints is prcious, but the death of no Saint is a propi­tiation for others: their death is sanctified, but not propitiatorie to others: Therefore singularis singulis; all the Saints, their death was for themselves. It is an excellent speech solus Christus, &c. every other besides Christ, their death was singular, it went not out of their own persons to do others good, otherwise then by an exemplary course (as St. Paul speaks here) but onely Christ it is, in whom all dyed, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified: As publique Adam his death was for all; he was not considerable in his death, as one man, but as a second Adam; who by his publique obedience, as the first publique person by his disobedience infected all; so he by his obe­dience [Page 108] and satisfaction, by his passive obedience especially when he shut up his obedience in death, all dyed in him, it was as much as if all had dyed, as if all had been crucified, and risen in him. The meaning is there­fore, Whether we be afflicted, it is for your consolation and salvation, to help it forward, to help forward your comfort, by way of example, and not by way of satisfaction and merit any kind of way.

Doe but consider this one reason, (and so I will end the point) there was no Saint that ever merited heaven by his own satisfaction (there­fore he could not doe good to others, by way of satisfaction) how do you prove that? By that excellent speech, in Rom. 8. The sufferings of this world are not worthy of the glory that shall be revealed. All that they suffered, was not worthy of the glory to be revealed: therefore they could not by any satisfaction of their own, merit heaven for themselves: what should we speak of others then, to do any good to others (I mean) by way of satisfaction. But he shews this in the next words more clearly, how good is done to others, Whether we be afflicted, it is for your consolation and sal­vation.

It is read in the Margine, and most go that way, and the oldest Inter­preters too: some Translators have a word as fit in the margine, as in the text oft times, and they leave it to the Readers to take which they will. It is good and usefull both wayes, but the most go that way, and it is more clear. The meaning is this, Whether we be afflicted, it is for your consolation & salvation, which salvation of yours is wrought out, in induring the same suffe­rings that we also suffer. If it be read [effectual] as it is in the text, & not in the margine, then it is thus, If we be afflicted, it is for your consolation and salva­tion, the assurance whereof in you is effectuall, to make you indure the sufferings that we suffer.

Now here must be a thing cleared.

How salvation is wrought by affliction?

I answer, Salvation is wrought by Christ, by way of merit, and pro­curement, and purchase, and satisfaction to divine justice; but salvation in regard of the profession of it, is wrought by afflictions, that is, we come to have it by this way. We may consider salvation in purchase, and title, and salvation in possession, and investing into it: salvation in title and pur­chase is wrought by the death and sufferings of Christ, who hath this pre­minence to be called, and stiled a Saviour: but though it be gotten by him, it is not possessed but by a certain way and course. That salvation the title whereof we have by Christ, it is not possessed or entred into, but by a course of suffering and doing. God hath measured out so many holy actions for every Christian to doe, and so many things for every Christian to suffer, so many grievances, if he be of yeares of discretion (God hath a way to save Children which leane to his wisedom, but) this way God saveth men, they have a cup measured to them, they have so many afflicti­ons to suffer before they be possessed of that which Christ hath purchased: so it is wrought in regard of possession, in suffering the same afflictions that others suffer.

There are two ways, doing good, and suffering for good, that are the bea­ten way to obtain salvation, which salvation is wrought by the satisfaction of Christ. Marke here, he saith our sufferings tend to your comfort and salva­tion. [Page 109] How? because it helps you to indure the same suffering: by seeing others suffer, and by induring the like, we come to the possession of salvati­on in the end, because by seeing them suffer, we are incouraged to suffer. The point hence is this, that,

Whatsoever good we take by any, set Christ aside (from whom we take good likewise by way of example, as well as merit; but in a singular respect by way of merit;) but for others, whatsoever good we take it is not direct, it is not immediate, but onely by stirring up some grace by strength­ning some grace in us. There is no good derived from others to me but by confirming and strengthning some grace: so I come to have good by them, saith St. Paul here, My sufferings increase your salvation, but it is because my sufferings stirre you up to suffer the same afflictions. You learn of me by my carriage and example to suffer, and so by suffering that which I suffer you come to salvation.

This is sufficient to convince (that idle opinion that I spake of before,) that the sufferings of the Saints are not conveyed by way of pardon to the ignorant people, that know not what Saint, or pardon, or suffering, or me­rit is: but the way of comfort by the suffering of others, is by confirming and strengthning some grace, of patience, or comfort, &c. in them. All the good that is in the father, cannot help the son, except he tread in his fathers steps. If we go not the same way as others do to heaven, in the same graces, all their sufferings will do us no good, but serve to condemn us. The point is cleare, because it serves to enlighten other points, I doe but name it. But that, which I will a little more stand on is, that salvation is wrought by suffering.

Faith of salvation by Christ, stires us up to suffer, till we come to the possession of that that we have title to. Mark how these hang together, first a Christian knows that God will save him by the merits, and satisfaction, and obedience of Christ, his surety, the assured perswasion of this salvati­on that he hath title to by Christ, because the possession of it is deferred till the next world, and there is a distance of time, and that time is incombred with afflictions, hereupon comes a necessity of some speciall grace to carrie us along till we be fully invested into that that we have title to by Christ, there must be some grace between faith, and the possession of hea­ven. I am assured of the possession of heaven, in my first conversion: but I am not invested into it, it is deferred: there is a distance of time which is af­flictive: for, hope deferred maketh the heart faint. A thing that we have right and title to, deferred, afflicts the soul, and the deferring of good hath the respect of ill; good deferred puts upon it the consideration of ill: for it is a grievance to want a good, I have a right unto. Now it is not only deferred, but my life is an exercised life, with many actions and sufferings; what grace must bear me up between me and heaven, and in the tediousness of the time prolonged? especially the grace of induring. Therefore faith in Christ, by which I have a title to heaven, that stirs up hope, and hope stirs up patience; [Page 110] and that helps me in the way to heaven, it helps me to beare crosses and afflictions, and likewse to indure the tediousness, and length of time till I come to Heaven: so salvation is wrought by suffering, we come not to the possession of it, but by suffering and induring, you have need of patience saith the Apostle, Heb. 10.

Give me leave to cleare the point a little: How doth patience enter in­to this great worke of helping our salvation? Patience in induring affli­ction Patience helps salvateon. it helps many wayes.

They work salvation, not by way of merit, for that were to disable the title we have by Christ, but by way of evidence, it helps the evidence 1 It cleares our evidence. of the title; for I have title by Christ; but how do I know that my evi­dence to that title is good? Afflictions, and the patient suffe­ring of them; not afflictions alone, but afflictions joyned with the grace of patience to indure them (for else they do no good, afflictions are evill in themselves) for thus it increaseth my evidence, every heire is a son (for heaven is the inheritance of Sons) and every Son must be corrected; and I am corrected, and afflicted in this life, and God doth give me grace to in­dure them, and to see my good in them, these afflictions therefore mingled with patient induring of them, do evidence that I am not a bastard. In Heb. 12. the Apostle proves this, every one that hath not some affli­ction or other, he is a bastard and not a Son. It increaseth my evidence, that I am the child of God (especially if I suffer for a good cause) if we suffer with him, we shall reign with him, here the evidence is increased. By this I know I am in the way, which is strewed with crosses and afflictions, we must enter into heaven this way, I know it for the way, so it furthers my salvation, it gives me assurance that my euidence is good.

It is the Scriptures manner to say things are done, when the knowledge of the thing is increased: As to say we are saved, when we know more as­suredly that we shall be saved; to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven, as in 2 Pet. 1. saith he, grow in grace, &c. for by this meanes, a further entrance shall be mini­stred unto you, into the Kingdome of God: The knowledge of a mans estate in grace is a further entance into the Kingdom of God, that is begun here in this life. The knowledge that I am an heire of heaven, is to be in heaven before my time. Thus afflictions joyned with patience help salvation, be­cause they help the evidence of salvation, they shew that we are sons, and not bastards; it is an evidence of our adoption.

And then sufferings, joyned with the grace of induring, help forward 2 By way of qua­lification Of the person. salvation by vvay of qualification; there is a qualification, and dispositi­on of soule, which is necessary before we come to Heaven; because no un­clean thing shall ever come to Heaven.

Now suffering joynd with patience, having a mighty and blessed worke this vvay, to purge us of that soile, that vve cannot carrie to heaven with us. We may not think to carrie our unmortified pride and lusts, and base earthly affections, and our pleasures and riches ill gotten to heaven with us: oh, no, the presence of heaven is a more pure presence then so, and the place will not indure such defilements, we must be cleansed thereore.

Now, because afflictions indured with patience, have a blessed power to subdue that which by nature is powerfull in us, to purge out those base affections, that are contrary to the glorious estate we look for, therefore they help us to heaven, they help the qualification of the person, not the merit and desert of it.

[Page 111] They help likewise the qualification, by removing that which corrupti­on feeds on, for affliction indured removes that which corruption works on, 2 By removing hindrances. and strengthens it selfby: affliction is either in removing riches, or ho­nours, or pleasures, somewhat that corruption feeds on: for all corrup­tion is about those Idols, greatness, or pleasure, or profit of the world: Now sufferings crossing us in our reputation, or estates, or body, one way or other, they withdraw the fewell that feeds our corruptions, and so help mortification and purgation, and so fit us for Heaven. They help our re­pentance, they make the favour of God sweet, and sin bitter, it is a bitter thing to offend God, we feel it by the afflictions that are laid on us.

Again, many positive graces are required before we come to Heaven, 3 They strengthen graces. affliction indured helps al graces whatsoever; the only time for grace to thrive in is the time of affliction, for affliction indured helps our zeal, our love, we have experience of the patience of God, and they stir up prayer, all graces are set on work in affliction, Out of the deep have I cried, prayers are cries in in affliction, they are not cold dull things, but set on fire, they set the spirit on worke to crie to God with earnest, frequent, and fervent in prayer.

Then again, Afflictions indured, they work salvation and help us to Heaven, because they whet and sharpen our desire of heaven: for when 4 They whet our desire of heaven we find ill usage here below in our pilgrimage, we have a great desire to be at home at rest, and that is one maine end why God sends afflictions, to help salvation this way, by sharpening our desires. For were it not for afflictions, and the induring of them, would we ever say, Come Lord Jesus, come quickly? would we not be of Peters mind, It is good for us to be here? would we ever be wearie of the world, before we be fired out of it, and pulled out of it, as Lot out of Sodom? No, they help our desire and ear­nestness. The creature groanes, Rom. 8. Those that have received the first fruits of the spirit, they wait for the adoption of the sonns of God. Those that have the beginnings of grace, they wait for the accomplishment, what makes this but afflictions and troubles of the world? They desire a State wherein all teares shall be wiped from their eyes. So we see these, and many other wayes (but these are the principall) how afflictions indured as they should be, they help salvation, they worke our salvation; though they vvork not the title of it, yet they help us in the vvay.

First, Because they assure us that vve are the sons of God, and so have evidence that vve are in a good state, and then they remove the hindrances, and purge us of our sins, and then they help us in all graces, they cherish all graces, and they sharpen and whet the edge of our desires to be out of this world.

And all this must be in every Christian, before he come to Heaven: for God never brings a man of yeares to Heaven, but he gives him cause to see why he would be out of this world, either by long sickness, or affliction, or by one thing or other; he makes them see that it is better to be there then here, and if it were not for crosses, who would be of that minde.

Therfore have we not cause to suspect our selvs, that we are in smooth ways and find no crosses? God doth give respit to his children, they have brea­thing times, they are not alway under crosses; he is mercifull, perhaps they have not strength enough he will not bring them to the lists, to the stage, [Page 112] because they are not inabled, they have not strength enough. But they that have a continuall tenour of prosperity may well suspect themselves. If one have direction to such a place, and they tell him there are such ways, deep waters, that except he take heed, he will be drowned, and step into holes, and they are craggie wayes, and if he meet with none of these, he may wel think he is not in his way. So the way to Heaven, it is through afflictions; we must indure many afflictions, saith the Apostle here, Sal­vation is wrought by induring the same afflictions, that you see in us. Now if I suffer and indure nothing; if I cannot indure so much as a Filip, a dis­grace, a frowne, a scorne for Christ: if the way be over smooth, it is not the way to heaven certainly: the way is not strewed with roses; we must have our Feet shod with the preparation of the Gospel. They must be well shod that go among thorns, and they had need to be wel fenced, that go the way to heaven, it is a thorny rugged way, but it is no matter what the way be, so it bring us to Heaven: but certainly if the way be too smooth, we ought to suspect our selves.

Now because it may be objected, many will say alas, what doe we suf­fer, and therefore our case is not good.

I answer, Every Christian suffers one of these wayes, at one time or other, nay at all times, either by sympathy with the Church, put the case All Christians suffer. we have no afflictions of our own, doe we not sympathise with the Church beyond the Seas: When thou hearest ill news, if thou be glad to heare 1. By sympathy, it, certainly thy case is bad; there is a suffering by sympathy, and that suf­fering is ours.

Then again, There are afflictions and sufferings, that arise upon scan­dals, 2 By scandals. that men run into before our eyes, which is a great grief, Mine eyes gush out with rivers of waters, because men keep not thy law, saith David Is it not a matter of suffering to a Christian soule, to see that he would not see, and to hear blasphemies and oathes that he would not hear? to have the under­standing forced to understand that he would not, living in a world of iniqui­ty, in the Kingdom of the Devill? It is a great grievance, Woe is me that I am forced to dwell in Meshech, and to have my habitation with the Tents of Kedar. It is a pittifull affliction to the Saints of God, to him that hath the life of grace in his heart, to have the wicked as goads and thornes, as the Scripture saith, the Jebusites should be to the Israelites, to have thoughts forced upon us, and things forced upon our soules, that we would not see, nor think, nor hear of, that which shall never be in Heaven.

Again, Every one suffers the burthen of his calling, which is a great suffering, a man need not to whip himself as the Scottish Papists do, if he 3 The burthen of of our calling. be but faithfull in his calling; it is a notable meanes of mortification. God keeps a man from persecution many times, because he hath burthens in his calling to exercise him, he hath many crosses in his calling. God hath joyned sweat to labour, and trouble, and paines, and there is no man that is faithfull in his calling as he should be, but he shall find many crosses.

And then that which afflicts most of all, the affliction of all afflictions, the inward combat between the flesh & the spirit, which God usually takes up 4 Combat between flesh and spirit▪ in persecution, and outward troubles: Gods deare children in persecution find little molestation from their corruptions, because God will not lay more upon them, then he will give them strength to beare; and now when he singles them out to outward crosses, he subdues their corruptions, that they do not vex them as before. [Page 113] In the time of peace, he lets loose their corruptions, sometimes anger, some­times pride, sometimes one base affection, sometimes another; and think you t his is no grief to them? Oh yes, it grie ves them, and humbles them more then any cross would do: St. Paul was grieved more at this, then at all his sufferings, it made him crie out, Oh wretched man that I am, who shall deliver me from this body of death? He doth not say, oh wretched man who shall deliver me from crosses and afflictions; though they made him wretched in the eye of the world, yet he rejoyced in those: but his griefe was that he could not doe the good that he would, and that made him crie out, Oh wretched m [...]n that I am, &c. It is God that ties up our corrup­tions, that they run not so violently on the soule at one time, as they do at another, for he hath the command of them by his spirit There is no Christi­an, but one of these wayes he suffers in the greatest time of peace, especially this way God exerciseth them, that he makes them weary of their lives, by this spirituall conflict, if they know what the life of grace meanes, he makes them know what it is to be absent from Heaven, he makes them know that this life is a place of absence, and all this is to help our disposition to salvati­on, by helping mortification, and by helping our desire to Heaven. Those that go on in a smooth course, that know not what this inward combate meanes, and are carried away with their sins: they are so farre from ta­king scandals to heart, that if they see evill men, they are ready to joyn with them, to joyn with blasphemers, and wicked persons. And instead of sympathizing with the Church of God, they are ready to joyn with them that censure them, and so add affliction to the afflicted.

But to proceed,

Of comfort I spake in the former verse. Onely that note, that I will briefly commend to you is this, that

Cast them into what estate you will, they doe good, they are good, and Doct. Gods Children do good in every Condition. doe good. If they be afflicted, they doe good by that, if they have com­fort, they do good to others by that: no estate is amisse to Gods Children. And that is the reason of their perfect resignation. The Child of God per­fectly resignes himself into Gods hands: Lord, if thou wilt have me suffer, I will suffer, if thou wilt have me afflicted, I yield my selfe; if thou wilt have me injoy prosperity I will. I know it shall be for my good, and for the good of others.

There is an intercourse in the life of a Christian, he is now afflicted, and now comforted, not for his own sake onely, but for the good of others: and when he shall be afflicted, and how long; and what comfort he shall have, how much, he leaves it to the wisdom of God. It is a blessed estate (if we could think of it) to be a Christian, that we need to care for nothing but to serve God, we need to care for nothing, but study to keep a good conscience. Let God alone with all our estate: for God will inable us to want and to abound in our owne persons, and likewise he will sanctifie our estate for the good of others. [Page 114] And a Christian will be willling to be tossed, and to be changed from vessel to vessell, from state to state, for the good of others. If his afflictions may do good to the Church, he is content that God should withdraw his blessings from him, and humble him with crosses. If his example may be good to o­thers, he is likewise joyfull, when God gives him rest, and causeth an in­ward comfort, he knows that this is good for others: he hath learned in his first entrance into Christianity, self-denyall, not to live to himself, but for the glory of God, and the good of others, as much as he may.

We should labour therefore to content our selves in all conditions, knowing that all is for the best, not only to our selves, and Gods glory, but Use. To be content in all conditions. for the good of others. God when he takes things from us, and afflicts us, and when he comforts us, he intends the comfort of others. So we should reason when we indure any thing, and when we are comforted, certainly God intends the good of others by this: therefore I will have a speciall care in suffering, to carrie it decently, and exemplarily, knowing that the eyes of many are upon me. I wil carry my self so that God may have glo­ry, and others may have edification and comfort, knowing that I am but Gods Steward, to convey this to others, that are of the same body with my self. Therefore in our communion we have with others, upon any good occasion; we ought to express the blessed experience of the comfort of God upon us: This is the practise of holy men in their meeting with others, to shew them the comforts of God to their soules. Come, I will shew you what God hath done for my soule, saith the Psalmist. All are the better for a good man, he doth good to all, and therefore Solomon saith, When a righteous man is advanced, the Citie rejoyceth: They have cause, for he hath a publique mind; nothing doth more characterise, and is a better stamp of a true Christian, then a publique mind.

A carnall man out of self love, may grieve at his own sins, and may la­bour to comfort himself, but a Christian thinks others shall take good by me. It is the mind of Christ; and it is the mind of all the Members of Christ, when a man thinks he hath nothing, except he have it to improve for the good of others.

A dead, sullen, reserved spirit, is not a Christians spirit: if by nature we have such, we must labour to help it with grace: for grace is a diffusive communicating thing (not onely in the Ministers of God, but) in every Christian; grace will teach them to make savourie their conversation to others, this way, that whatsoever they are, or whatsoever they can do, or whatsoever they suffer, they study to improve all to the good of others.

And marke the extent of the loving wisedom and providence of God, God aymes at many things in the same affli­ction. how many things he doth at once: for in the same affliction oft times, he corrects some in his Children, in the same affliction he tries some grace, in the same affliction he witnesseth to his truth in them, in the same affliction he doth good to others, besides the good he doth to them. In the same afflicti­on that others inflict, he hastneth the ruine of them that offer it; at one time, and in one action, he hastneth the destruction of the one, by hastning the good of the other; he ripens grace in his Children, making them exem­plary to others, and all in the same Action, so large is the wise providence of God.

It should teach us likewise to follow that providence, and to see how many wayes any thing we suffer any kind of way may extend, that if one To obs [...]rve Gods providence in our suffering. way will not comfort, another may. When we suffer, and are grieved, [Page 115] let us consider withall that he that doth the wrong, he hastens his ruine and judgment: As Pharaoh when he hastned the overthrow of the children of Israel, he hastned his overthrow in the red Sea: so a pit is digged for the wicked, when they digg a pit for the godly. And consider, (to comfort thy self) thou hast some sinne in thee, and God intends not onely to witnesse his truth, but to correct some sinne in thee, and thou must look to that; thou hast some grace in thee, and he intends the tryall of that. Look to these things, this shews strong heavenly mindedness, when there is self-denyall. Let us consider what God cals us to; for God looks to many things in the same act; wherefore doth God give us reason and dis­course, but to be able to follow him in his dealing, as farre as we can reach to? But I go on to the next verse.

THis verse is nothing but a strengthning of what he said before; he had told them that whatsoever he suffe­red, it was for their comfort too; and now he repeats it again, and sets a seal upon it, Our hope of you is sted­fast, knowing that as you are partakers of the sufferings, so you shall also be of the consolation. In these words he shews that they shall share in the good with him, as well as in the ill; that the Spirit of God in them, should help them to take all the good they could, both by his sufferings, and by his comfort. For as he by the help of the spirit of God intended the publique good, intended their good and comfort in all, whether he were afflicted or comforted; so he saith here, he was assured that as they were partakers of his sufferings, so they should be of his comforts likewise.

Here is the truth:

And the seal of the truth.

The truth, That they were partakers of his sufferings, and should be par­takers of his consolations.

And the Seal is in the manner of affirming these truths, Our hope of you is stedfast. And in this order I will speak of them. First,

The Corinthians were partakers of the sufferings of S. Paul.

Gods Children are partakers of the sufferings of others many wayes.

First by way of sympathy, taking to heart the estate of the Church, and Children of God abroad. It grieved the Corinthians to hear that S. Paul 1. By sympathy. was afflicted: for even as it is in the natural body, so likewise in the mysti­cal body, there is a sympathy between the members.

Likewise they partake of the sufferings of others by way of proportion: 2. By proportion. they suffered in their kind and proportion as he suffered; though perhaps not in the same very individual kind. There is a portion of suffering in the Church, some suffer one way, and others another: but all partake of suf­ferings in some degree or other.

[Page 116] Then again, they did partake of St Pauls sufferings, in preparation Indisposition. and disposition of mind, howsoever now they did not suffer as much as he, yet (saith he) I know as farre as the spirit of God is in you, you are prepared to suffer, and what we are prepared to doc, that we do. Christ saith we sell all for the Gospel, when upon serious examination of our hearts, we find we can part with it: when we set our selves to examination; what cannot I part with for Christ? can I part with my goods? Can I part with my life? if we can once come to resolution it is done, as Abraham is said to sacrifiee his Son, because he resolved to do it; and David is said to build the Temple, because he intended to do it. God looks upon us in our resolutions and preparations; what we resolve to do, that is done: So (saith he) you are partakers of my sufferings, not onely by sympathy, and in proportion of sufferings, but you are prepared (he speaks charitably and lovingly) to suffer whatsoever I suffer if God call you to it.

And the ground of Christians partaking of the sufferings one of another Reas. The communion between. Chri­ans. it is the communion that is between Christians; they are all Members of one body: if the hand suffer, the head suffers, the head thinks it self wron­ged when the hand, or the foot is wronged, by reason of the sympathy between the Members (as I said) and so it is in the mysticall body of Christ.

There are these three unions which depend one upon another. 3. Vnions.

The union of Christ with our nature, which is inseparable, it is an eter­nali 1. Of Christ and our nature. union, he never laies that blessed mass of our flesh aside which he took, which is the ground of all our comfort: for God is now at one with us, because God hath taken our nature on him, and satisfied the wrath of God his Father.

Next the union of Christ with our nature, is the union of Christ my­sticall, 2. Of Christ my­st [...]cal head and members. Christ and his Members when they suffer, Christ suffers, their suf­ferings are the sufferings of Christ.

The third is the union of one Member with another, that what one Member suffers, another doth suffer: therefore the Corinthians were par­takers 3. Of one member with another. of Christ, because their sufferings were the sufferings of Christ, and they were partakers of St. Pauls sufferings, because his sufferings were their sufferings.

They were partakers of Christs sufferings, because of the communion between the head and the Members, and they were partakers of St Pauls sufferings, because of the communion of one Member with another. And surely there is not a heart that was ever touched with the Spirit of God, but when he heares of any calamity of the Church, whether it be in the Pa­latinate, in France, in the low Countries, or in any Country in the world, if he heare that the Church hath a blow, it strikes to the heart of any man that hath the spirit of God in them, by a sympatheticall suffering. It is one good signe to know whether a man be of the mysticall body or no, to take to heart the grievance of the Church. As good Nehemiah did, he would not take comfort in the pleasures of a Court, in the King of Baby­lons Court, when it went not well with his Country, when the Church was in distress, he took their grievance to heart: So Moses, the very joyes of Pharaoh's Court could not please him, when he considered the abasement of his Country-men, he joyned with them, and it is called the rebuke of Christ.

So it is with all the people of God, there is a communication of suffe­ings. [Page 117] As you are partakers of the sufferings, so you shall be also of the con­solation.

Wherein two things are observable.

First, That a necessary precedent condition of comfort is suffe­rings.

And then the consequent of this, that those that suffer as they should are sure of comfort. These two things unfold the meaning of the spirit of God here.

Before there be comfort, there must be suffering, for God hath esta­blished this order, even as in nature, there must be a night before the day, and a Winter before a Summer: so in the Kingdom of Christ, in his ru­ling of the Church, there is this divine policie, there must be suffering be­fore comfort. God will sooner break the league and the Covenant between day and night, then this league of suffering and comfort, the one must be before the other; it was so in our head Christ, he suffered, and then entred into his glory: so all his Members must be comfortable to him in suffering, 1 Reas. There is some ill to be wrought out of us. and then enter into their glory.

The reasons of this are diverse.

First of all, this method and order is, first suffering, and then comfort, because God finds us in a corrupt estate,, and something must be wrought out of us, before we can be vessels to receive comfort; therefore there must be a purgation one way or other, either by repentance, or if not by 2 Reas. To commend comfort to us. repentance, by affliction, to help repentance: there must be suffering be­fore comfort. The soule is unfit for comfort.

Secondly, This order commends and sweetens comfort to us; for fire is sweet after cold, and meate is sweet after hunger, so comfort is sweet af­ter suffering: God fits us to comfort by this, by purging out what is con­trarie to comfort. And he indeares comfort by this; those that have felt the cross, comfort is comfort indeed to them: heaven is heaven in­deed to him that hath had a hell in his conscience upon earth, that hath been afflicted in conscience, or outwardly persecuted, it set a price and va­lue upon comfort.

Partly likewise to sharpen our desire of comfort; for suffering breeds sence, and sence that stirs up desire, and desire is eager; now suffering, it makes comforts pretious, and sets us in a wondrous strong desire after them.

And by this meanes likewise God comes to his own end, which is that our comforts may be eternall, therefore we have that which is ill in the first place. Woe to us if it should be said to us as to Dives in the Gospel, Son, son, thou hadst thy good here, and now thou must have thy ill: God in­tends not to deale so with his Children, but they tast the worst wine first, and better afterward; because he intends eternall happiness to them, he observes this method, first ill, and then good, the best at last.

If this be so, then why should we be offended at Gods order? why should we not take it, not onely gently and meekly, but joyfully, the afflictions that God sends to prepare, and fit us for happiness, to sharpen our desire to happiness, to make it pretious to us? Certainly it is a ground not onely of patience and meekness, but of joy and comfort in all the things we suffer. Will a Patient be angrie with his Chyrurgion for searching of his wound? he knows that that is the way to cure him? Will any man take offence at the Gold-Smith for purging his mass? they know that is the way to purifie it, and fetch out the dross.

[Page 118] This is the method in nature, the ground muft be plowed and prepared, and then comes the harvest: let us be content with this method, and re­joyce in any suffering, knowing it will have a blessed issue: and not to think much at suffering any thing for a good cause in our selves, or by way of sympathy, or support with others, because this is the high way to a better estate,: if we suffer with the Church, or for the Church any kinde of way, we shall be comforted with the Church. It is that which sweetens the cross, that we are under hope of better still. Who would not indure a little grievance in the way to have honour in the end? to have ill usage in an Inne, and to go to a Kingdom? All our discomforts and afflictions are but by the way here, and crosses are necessary for Travellers, and here we are but in a travelling estate. It should I say incourage us not to take offence at any thing, that God exerciseth us with in this world, nor to take scandal at the afflictions of the Church.

And then it should strike terrour to those that will not indure so much as a scratch, a scoff, a word, a chip of the cross, that will indure nothing: Use 2 Terrour to those that will not suffer. doe they know that this is Gods order? do they avoid crosses in any de­gree, and do they think to have comfort? No, God will not change his order for them; he hath established this order, and heaven and earth shall faile, rather then Gods order shall not be sure. If we will have comfort, we must suffer; if we will avoid suffering, and think to go to heaven ano­ther way then God hath ordained, we may take our own way, but we must give him leave to take his way in comforting & advancing whom hewil, and that will not be us, because we wil not frame our selvs to his order, we must not look for hisdignitie, if we wil not suffer with him, we shal not reign with him.

The next thing observable in the order is this, that

There is a threefold conformity with Christ, in

• suffering.
• grace.
• glory.

Those that are not conformable to him in suffering, they cannot be conformable to him in grace, and if they be not in grace, they shall not in glory. He took upon him our nature abased first, and our nature purified, and our nature glorious he hath now in heaven: so our nature in us must keep this order. First, it must be abased as our flesh was in him, and then filled with grace, by little and little, and then glorious, as our nature is in him. If we will not suffer our flesh to be abased, and exercised with affli­ctions, and let God worke his own good work as he pleaseth this way, we are not conformable to Christ, who was first abased, and then advanced: what was wrought in his blessed flesh, must be wrought in his mysticall body, in all his Members by little and little. Therefore those that are tender, and way-ward to indure any thing, when God cals them to it, they are enemies to their own comfort: God hath set down this order, if they do not partake of the sufferings of the Church, they shall not partake of the comfort.

Oh it is a cursed estate to be out of the condition of Gods people, and it is a comfortable thing, to have part with those that are good, yea, even if it be in suffering with them. It is better to have communion with Gods people in suffering, then to have communion with the wicked in the world, in reigning and triumphing.

And that is the reason that the spirit of God in the Prophet made him [Page 119] desire, Deale with me Lord, as thou usest to deale with those that feare thy name, he knew he deals well enough with them, visit me with the salvation of thy children, he knew that was a speciall salvation: so to have God deal with us, as he deals with his, and to visit us in mercy and love, as he visits his own, it is a speciall favour. It is better to beare the crosse with them, that we may partake with them in the comfort, then to have all the comforts that the wicked have, and to share with them in the misery afterward. Therefore let us be content to share with Gods people in their suffering; when we heare of any that suffer for a just cause, though we have no suffe­rings of our own, let us beare a part with them, and with the bond of the communion of Saints help what we may.

And it is as true on the contrary, if we partake with the wicked in their Those that par­take in the sins, shall in the judgment of others. sins, we shall partake with them in their punishment. Therefore the Scri­pture saith, Come out of Babylon my people, lest if you partake of her sins, so you partake of her punishments. Now Atheisticall people think it nothing to en­ter into league and amity, and society with prophane people, that are professedly so, not onely by weakness, but those that are stigmatized, but what saith the Scripture? (and the Holy Ghost doth not trifle with us) Come out of Babylon my people, lest you partake of her plagues: which is not meant so much locally to come out of the place, as in disposition to come out in respect of liking, and converse, and secret intimate communion. Lots sons in law, they thought it was but trifling, they gibed as Atheists do now, when they hear the Ministers incourage people to make much of religion, and to set against those that are opposite, they think they are in­forced to it, and it is upon mistake, &c. though it be as palpable as the light of the sun: they deal as Lots sons in law, when he warned them to come out of Sodome, and he was pulled out; they would believe nothing till fire came down from Heaven, and destroyed them all, it was too late then. Therefore let us hearken to the counsell of the Angell, let us not make this a matter of scorne, a light matter, but as we desire to have no part in their confusi­on, so avoid their courses. The Scripture is terrible to those that after the breaking out of the light will be such; there is not more direct Scriptures against any kind of men, then those that willfully cleave to Antichrist: therefore we should not esteem it a light matter, but think of it seriously indeed.

And not onely in respect of them, but all wicked society: were it not pitie that men should be severed from them hereafter, whose company they will not be severed from now? If thou see an Adulterer, a Blasphemer, a wicked licentious Atheisticall person, and thou runnest into the same ex­cesse of riot with him, thou wilt not be drawn by any perswasions ministe­riall or friendly, or by thine own light (which knows his course to be naught) to retire from his society, dost thou not think to share with him afterwa [...]d in his judgment? As you are all Tares, so you shall be bound in a bundle, and cast into Hell together. As the wheat shall be gathered into Heaven: so the tares, a cursed company, that will cleave together though they be damned for it, as they clave together as burrs and tares here, so they shall be cast into Hell together; that is the end of dissolute unruly creatures, that nothing will sever them from those, who in their own consciences they know rheir courses to be naught.

There is a double certainty, a certainty of the truth of the thing, and a Certainty dou­ble. certainty of the estate of the person. The certainty of the truth is this, Those that suffer with Christ & his Church, shall be glorified with Christ and his Church: the certainty of the truth is more certain then Heaven and Earth. Now besides the certainty of the truth, or thing, there is interposed a cer­tainty of the persons, that as they were interessed in the sufferings; so they should be in the comforts. And this is true as well as the former: for Gods promises are not meer Idea's wanting truths, that have no perform­ance in the persons: but if the thing be true, it is true in the person to whom the truth belongs. Suffering goes before Glorie: therefore if we suffer we shall be glorified. But this is the condition, if they suffer with Christ, then St. Paul takes it for certain that they shall be glorified with Christ. There is not the same certainty of the persons as of the truth it self: the truth is certain by a certainty of faith, but the certainty of the persons is the certainty of a charitable perswasion: I am perswaded that you will suffer with me in sympathie, and therefore I am perswaded in the certainty of charity that you shall of a certain have the com­fort.

St. Paul, you see, hath a good conceit of them, that he might incourage Double efficacy in hope. them to sympathize and take to heart his crosses, and to take good by them. A good hope of others hath a double efficacy. It hath one efficacy in the 1. In the party that hopes of another. partie that hath the good hope of another. It stirs him up to be diligent to take all courses that may be for the good of another. As the speech is, Hope stirs up to work, it stirs up endeavour: so it doth in the husband-man, and in every kind of trade: hope quickens endeavour. A man will never sowe upon the sands, he loseth his cost: a man will never bestow his pains upon those that he thinks are desperate. And what is it that dulls and deads endeavour? I despair of ever doing such a man good: when those despairing thoughts enter into the soul, there is a stop of all endeavour. And surely, Christians are much to blame that way: when they might have ground, (if charity were in them) at least of hope of others: upon some hard, despairing conceits they cast off hope, and so neglect all endea­vour of doing good to others. The Spirit of God is wittie in the hearts of his Children to observe all advantages of doing good: therefore it is willing to entertain all offers of good in others: if they be but willing to hear reproof, if they be willing to hear comfort, and to hear good dis­course, it will make a good construction of their errours (if it may be) except it be those that are maliciously obstinate, it will impute it to passion, or to ill company, to one thing or other; as far as possible it will admit of a good construction: love in Gods Children will admit of it, and love stirs up to hope, and hope stirs up to deal with them for their good.

I know that charity is not sottish; but yet it is willing to think the best, where there is probability of good for the present, or where there is a tractablenesse, where there is a willingnesse to entertain communion, where there is any propension, we must be of our blessed Saviours disposition, who will not quench the smoaking flax, nor break the bruised Reed: we must draw all, and drive none away. This is one speciall fruit and effect that hope hath in the partie that doth hope toward another.

[Page 123] Now as it is good for the Speaker to be well conceited: so it is a good, preparative in the Hearer, it hath a winning power in the partie hoped of, it is a great attractive: for we willingly heare those that conceit good of us. St. Paul here works upon the naturall disposition in all, which is, that they love to be well thought of, and natural dispositions are strong. It is the na­tural disposition for every man to love where he is well thought of, and it is not sinful (unless it be in vain-glory) to desire to have good place in the e­steem of others. And there a man will labour to carrie himself answerable to the good conceit had of him.

There is a conflict in the worst man, where he is well conceitd of, he labours to maintain it, except it be those that are mightily inthralled, as some wretches are, to blasphemie, and to a cursed life that they care not; but else if they be well thought of, it will stirre them up to maintain it, he is a dissolute man, he is not a man so farre as he is careless of this, he is bru­tish, and sensless. St. Paul in saying, Our hope is stedfast concerning you. He wins himself into their good opinion, and so by that meanes, he hoped to prevail with them for greater matters: So hope it stirs up men to do good; and it makes the other willing to receive good: for it makes them willing to content them that hope well of them. St. Paul was led with this hea­venly wisdome, and that which made him so industrious, was hope of prevailing; and that which made him prevaile with others, was the good conceit he had of them. He would gather upon every one; when he saw A­grippa come on a little, Agrippa, believest thou the Scriptures? I know thou be­lievest; Almost thou perswadest me to be a Christian, saith he, and so he comes in a little. It is good as much as may be to have hope of others.

But what is his degree of hope? Our hope of you.

He had a stedfast hope, that if they were sufferers, they should be par­takers of the comfort.

The Observation may be this, that

Divine truthes, divine comforts, they are of that nature, that though we doe not yet injoy them, yet we may build certainly upon them. I hope stedfastly, that if you be partakers of the sufferings, you shall be partakers of the comforts. A man cannot say so of any thing else but divine truths: a man cannot say of any other, or of himself, I hope stedfastly to be rich, I hope stedfastly to be great, or I hope stedfastly to live long: the nature of the thing is uncertaine: the state of the world is vanitie, and life it self, and all things here will not admit of a certain apprehension. For the cer­taintie in a mans understanding, it follows the certaintie of the thing, or else there is no adequation: when there is an evenness in the apprehension to the thing, then it is true: but if we apprehend any thing that is here, that either riches, or life, or favour will be thus, or thus long, it is no true apprehension: we cannot build a certain hope upon an uncertain ground. But of divine truthes, we can say, if we see the one, undoubtedly the other will follow: if we see the signs of grace in any man, that he is strong to indure any disgrace for religion, any discomfort, then we may say. Certainly, as you partake of the afflictions of Christ, and of the afflictions and sufferings of his people, his body mysticall: so undoubtedly you shall be partakers of the comfort of Gods people: heaven and earth shall faile, but this shall ne­ver faile.

[Page 122] Is not this a comfort to a Christian, that when he is in the state of grace, he hath something that he may build on, when all things else faile? In all the changes and alterations of this life, he hath somewhat unalterable; the certainty of divine comforts, the certainty of his estate in grace, though he be in an afflicted estate, as verily as he is afflicted: so verily he shall be comforted: If we suffer with Christ, we shall be glorified with him.

Upon what ground is this certainty built, that if we suffer we shall be glorified?

It is built upon our union with Christ, it is built upon the communion we have with the Church of God, we are all of one body, and it is built upon his own experience; as verily as I have been afflicted, and have com­fort: so shall you that suffer, be comforted: what I feele, you shall feele.

Because in things necessary, there is the like reason from one to all: if one be justified by faith, all are justified by faith; if one suffer and re­ceive comfort, all that suffer shall receive comfort: Divine comforts are from one to all, from the head to the bodie, from the body to every member. If Christ suffered, I shall suffer, if I be of his body; if Christ was comforted, I shall be comforted. Divine truths they agree in the head, and the Members; if it be true in one, it is true in all St. Paul felt it in his own person, and saith he, as I have felt afflictions. increase, and comforts increase: so shall it be with you, you shall be partakers of the comfort now, or hereafter. And it is built likewise upon Gods promise, which is surer then heaven and earth, If we suffer with him, we shall be glorified with him, as the Apostle saith, Rom. 8. All these are grounds to found this stedfast hope on. And then the nature of God, he is a just God, a holy God, and when we have taken the ill, we shall finde the sweet, as in 2 Thess. 1. It is just with God, to render to them that afflict you trouble, and to you comfort. God hath pawned his justice upon it, and he will observe this order; where he begins in trouble, he will end in comfort; it is just with God, and therefore I may be perswaded.

It should be a special comfort to all that are in any sanctified cross, whe­ther it be for a good cause or no. If a man find that he stands out for a good cause, then there is more matter of joy: it is matter of triumph then: but if they be crosses common to nature, if a man find them san­ctified (as they are onely to Gods Children, they learn humility by them, they learn heavenly-mindednesse, they learn patience, they learn more carefulnesse by their afflictions, if it be thus sanctified) then a man may say to such a one, As you partake of the sufferings, so you shall partake of the comfort, though you feel it not for the present.

Is it not a comfort, for a Patient to have his Physician come to him, Comfort to Christians. whom he knowes to be wise, and speaks by his book, to say to him, Be of good comfort, you shall never die of this disease; this that I give you will do you good: there was never any that took this potion but they re­covered: would not this revive the patient? Now when the Physicians of our soules shall come and tell a man, by discerning his state to be good, by discerning signes of grace in his abasement, Be of good comfort, there is good intended to you; your sufferings shall end in comfort undoubtedly: we may well be perswaded of this, God will never vary his order. Therefore when we are in any trouble, & find God blessing it to us, to abate our pride, to sharpen our desire, to exercise our graces, when we find it sanctified, let [Page 123] it comfort us, it shall turn to our further comfort. We find a present good that is a pledge of a further good. It will make a bitter potion to go down, when the Physitian saith, it will do you good: how many dis­tastfull things do poore Creatures endure and take down to cure this carcase? it were offensive to name what distastfull things they will take to do them good.

Let us take this cup from Gods hand, let us endure the Crosse patiently whatsoever it be. It is a bitter cup, but it is out of a Fathers hand, it is out of a sweet hand. There may be a miscarrying in other Physick, but Gods Physick shall certainly do us good; God hath said it, All things shall work for the best to those that love him, he hath said it before-hand, we may presume, and build our perswasion upon this issue, that all things shall worke for our good. What a comfort is this in all the entercour­ses, and changes of this life, when we know before that whatsoever we meet with, it hath a command from God to do us good, it is medicina­ble, (though it seem never so ill) to do us good, to work ill out of us, by the blessing of God, But to proceed.

HEre Saint Paul comes to the particular explication of what he had generally spoken before: he had generally said before, that he had both comfort and affliction; but now he specifies what afflictions they were. I would not have you ignorant of the troubles which came to us in Asia, &c.

I would not have you ignorant of.] He knew it was beho­full for them to know: therefore to insinuate into their respect the more, he tells them of it. Indeed, to know both together is very sweet and com­fortable, to know both the afflictions of Gods people and their comforts, as here, he tells them what ill he indured in Asia, and how God delivered him: to see how these are linked together in Gods people, is very comfort­able, therefore I would not have you ignorant.

Now, that they might not be ignorant, he sets before their eyes the par­ticular grievance that he suffered in Asia. And see how he doth raise himself by degrees, and represent it to them most lively.

First of all, saith he [We were pressed out of measure.] There is one degree, we were pressed: It is a metaphor, we were pressed, as a Cart is pressed un­der sheaves, as a man is pressed under a burden: as a Ship that is over-la­den, is pressed deep down with too much burden: so it was with us, we were pressed with afflictions; afflictions are of a depressing nature, they draw down the soule, as comfort raiseth it up.

[Out of measure.] There is the second degree, they were not onely pres­sed, but pressed out of measure.

[Above strength] Above my strength, above ordinary strength. And he riseth [Page 124] higher still, the waters rise higher (insomuch that we despaired of life,) we despaired of any escaping out of trouble at the present encounter, nay, we did not see how we should escape for the time to come.

Nay, it was so great (in the first place,) that we passed (the sentence of death upon our selves.) It is a speech taken from malefactors that are condemn­ed: for even as they having the sentence pronounced upon them, we ac­count them dead men, they esteem themselves so, and so do others esteem them; the sentence being passed upon them: so I even passed the sentence on my self, seeing no evasion or escape out of the troubles I was in, the sen­tence of death passed upon me. We had the sentence of death in our selves. It was not passed by God, nor by the World: for they had not de­creed to kill him, but he passed it upon himself when he saw no way to escape. He was deceived though (as oft-times Gods Children are) for he died not at that time.

And then afterwards he sets down the end why all this was, a sweet end, a double end, (That we should not trust in our selves:) what should we trust in then? (But in God that raiseth the dead.)

First to speake of his grievance, and then of the reason why God did thus follow him.

He prevents all scandal by this, I would not have you ignorant, I am so far from caring, or fearing, or being ashamed, that you should know of any affliction that I suffer, that I would not have you ignorant of it: for know this, that when you know my afflictions you shall know my deliverance also. St. Paul was wondrous scrupulous at this, left they should take any of­fence at his sufferings: indeed it is the state of Gods Children, their worst Good men in affliction cen­sured. crosse: sometimes are censures upon them for the crosse, the harsh censures of others in their troubles; It was the last, and the greatest of Job's trou­bles, that, and his wife together, when his house was overthrown, his Children killed, his goods taken away, himsef stricken with boiles: then for his indiscreet friends, to become miserable comforters: those that should have comforted him, to become censurers and judges of him, as if he had been a man deserted, and forsaken of God, as if all had been from God as a punishment for his sins: this was his grearest crosse, as it was his last, when his wife in his bosom, she that should have comforted him most, should solicit him to ill, and his friends by their rash and vile censures to make his crosse heavier: So it is with Gods Children in the world, they cannot endure hardnesse in the World, they cannot be used otherwise then their cause deserves: but they must also undergo hard censures, that grieves them more then the crosse it self. It was the case of this blessed Apostle, the Spirit of God in him therefore sets him to mention his affliction with boldnesse and confidence, yea, with comfort and joy, I would not have you ignorant, I am not of the mind of carnal men, that would have it con­cealed, nay, I would not have you ignorant, I pray understand it: he laies it open to their view, that they might be affected with it, as he was: for those things that we are affected with, we are large in the discourse of them: he shewes that the misery though it were past, and were off, yet he was af­fected with it: We were pressed out of measure above strength. This seems Object. to thwart another place of scripture in 1. Cor 10. 13. God is faithful, and will 1. Cor 10, 13. lay no more upon you then you shall be able to bear: and yet here he saith, we were afflicted above strength, how can these hang together?

[Page 125] I answer, God will not suffer his Children to indure any thing above strength, above that they are able to bear, especially in spirituall evils, but for sickness and persecution or such, sometimes he may lay more upon them then they have present strength to beare.

But, put the case that St. Paul speaks of inward grievance, and outward affli­ctions too, as both usually accompany one another: St. Paul's meaning is here undoubtedly, We were pressed above strength; that is, above ordina­ry naturall strength, that unless God had made a supply by a new super­naturall strength, we had never been able to indure it: therefore take it so, above ordinary naturall strength: for extraordinary crosses, must have extraordinary strength, and crosses with grievance of spirit must have more then naturall strength to beare them.

Again, Where it is said, Insomuch that we despaired of life, as if he had cared much for his life, this seemeth to cross another place, Phil. 1. I Object. desire to be dissolved, and to be with Christ, and here he seems to be very carefull in a strait, lest he should die.

I answer, We must take St. Paul in diverse considerations and respects: As St. Paul hath finished his course, and done his work, so, Henceforth is Answ. laid up for me the crown of righteousness: so he thinks of nothing but life and glory; he cares not for his life: but take Saint Paul in the midst of his course. and so he had a care to his charge. Take Saint Paul as he looked to glory, so he desired to be dissolved: take him as he was affected to edi­fie the Church, so he laboured to live by all meanes, and so he saith he des­paired of life, as desiring to live to do good to the Church.

Again, It may be Objected against the last, We received the sentence of death in our selves. St. Paul dyed not now, and he had the Spirit of God in Object. him, to know what he spake; how doth this agree then that he had the sentence of death passed?

I answer, St. Paul spake according to the probability of second causes, Answ. according to the appearance of things, and so he might pronounce of him­self, without danger, (as being no sinfull errour) that indeed I am a dead man, I see no hope of escaping, if I look to the probabilitie of second cau­ses all my enemies are about me, I am in the Lyons mouth, there is but a step between me and death. He doth not look here to the decree of God, but he looks to the disposing of present causes: So Gods' children are often deceived in themselves in that respect, it is no great errour; for it is true what they speake in regard of second causes, though it be not true in regard of Gods decree.

The Objections being satisfied, we may observe some points of do­ctrine.

And out of the first part of St. Paul's tryall, which some take it to be that in Acts 19. At Ephesus Dimetrins the Smith raised up a trouble against him, when they cryed out, Great is Diana of the Ephesians: but those are but conjectures. It may be it was some great sickness, it may be some o­ther affliction: the Scripture is silent in the particular what it was. To come then to the points themselves. In the first part, this is considerable in the first place, that

And then secondly, that They are sensible of it.

For the first,

God suffers his children to fall into great extremities. This is clear here, [Page 126] we see how he riseth by degrees, We were pressed above measure, above Doct. God suffers his Children to fall into great ex­tremity. strength, that we even despaired of life, we received the sentence of death in our selves. He riseth by five steps, to shew the extremity that he was in. This is no new thing, that God should suffer his Children thus to be ex­ercised.

It is true in the head, it is true in the body, and it is true of every par­ticular member of the body.

It is true of our head Christ Jesus himself: we see to what exigences he was brought, in what danger of his life oft-times he was, as when they would have cast him down from the mount, Luke 4. and when in apprehension of his Fathers wrath, he sweat water and blood in the garden, and on the Crosse cryed out, My God, My God, why hast thou forsaken me? none was ever so abased as he was, he humbled himself to the death of the Crosse, nay, lower then the Crosse, he was in captivity in the grave three dayes. They thought they had had their will on him there: they thought they might have trampled on Christ: and no doubt but the Divel triumphed over the grave, and thought he had had him where he would: but we see afterward God raised him again gloriously.

Now as the head was abased even unto extremity: So it is true of the whole body of the Church from the beginning of the world. The Church in Egypt was in extremity before Moses came: therefore a learned Hebrician Capne (that brought Hebrew into these western parts) was wont to say, When the tale of brick was doubled, then comes Moses: that is, in extremity, when there was no remedy, then God sent them deliver­ance. In what a pittiful case was the poor Church and people of God in Hesters time? there was but a haires breadth between them and destru­ction, it was decreed by Haman, and they had gotten the Kings decree too, they were as it were between the hammer and the anvil, ready to be crushed in pieces presently, had not God come between. And so in Ba­bylon the Church was in extremity, insomuch as that when deliverance was told them, they were as men that dream, as if there had been no such matter, they wondred at it. And so in the times of persecution God hath suffered his Church to fall into extream danger, as now at this time the Church is in other parts. I might draw this truth along through all Ages. It is true of the whole body of the Church. It is true likewise of the particular members. Take the principall members of it: you see Abraham, before God made good his promise, he was brought to a dry body, and Sarah to a dead womb, that they despaired of all second cau­ses. And David, though God promised him a Kingdom, yet he was so straitned that he thought many times he should have died, I said in my haste, All men are liars; they tell me this and that, but there is nothing so, he was hunted as a Partridge in the wildernesse.

It was true of St. Paul, we see what extremity he was brought unto; as the Psalmist saith, Psal. 118. I was afflicted sore, but I was not delivered to death: Even as we say, only not killed. It is and hath been so, with all the members of the Church from Abel to this day: sometime or other, if they live any long time, they shall be like Moses at the Red-Sea; we see in what a strait he and his company was there, there was the Egyptians be­hind them, the Mountaines on each side of them, the Red-Sea before them, what escaping was here for Moses? so it is with the poore Church and Children of God oft-times: there are dangers behind them, and perils be­fore [Page 127] them, and troubles on all fides. God brings them so low as deaths doore; sometimes by sickness, as there is an instance in Psal. 107. of those that go down to the sea in ships, He brings them to deaths door, saith the Psalmist.

What is the reason, that by persecution and afflictions, by one grievance or another, God brings his Children to such a low ebb?

The reasons are many.

The first may be, he will thus trie what mettle they are made of, light Reas. 1. afflictions, light crosses will not trie them throughly, great ones will. Jo­nas that slept in the Ship, he fals a praying in the Whales belly; he that was pettish out of trouble, and fals a quarrelling with God himself, in trouble he fals to praying; when he was in the bottom of hell, as he saith himself. Little afflictions may stand with murmuring, and repining: but great ones trie indeed what we are; what we are in great afflictions, he are indeed.

Againe, To trie the sincerity of our estate, to make us to know our selves; to make us known to the world, and known to our selves, what Reas. 2. good we have, and what ill we have. A man knows not what a deal of loos­ness he hath in his heart, & what a deal of falseness, till we come to the cross, & to extremity: Whereas before, I thought I had had a great deal of pati­ence, a great deal of faith, and a great deal of heavenly mindedness: now I see I have not that store laid up as I thought I had. And somtime a man is deceived on the contrary: I thought I had had no goodness in me, and yet in extremity, such a one goes to prayer, he goes to the Word of God, to the communion of Saints, he delights in good things, and onely in those: extremity makes him discern and know himself for ill, and for good, and makes others to know him too, that is another end.

Again, God suffers us to fall into extremity, to set an edge upon our de­sires, and our prayers, to make us crie to him, Out of the deep I have cryed Reas. 3. unto thee, O Lord. When a man is in the deep, it is not an ordinary prayer will serve, but he must crie: God loves to heare his Children speak to him; he loves the voice of his children, it is the best musick that he delights in: therefore he will take a course, that he will be sure to hear from them; and rather then they shall neglect prayer, he will suffer them to fall into some rousing sinne, into such a state and condition, that they may dart up prayers, that they may force prayers out of the anguish of spirit, that their prayers may be violent, that will take no denyal, that they may be stri­vings with God, that they may wrastle with God as we see in Jacob and the woman of Canaan, that they may be importunate, and never leave him nor take any denyall.

Again, God suffers his Children to fall into this extream perill and dan­ger, not onely to trie them, what good they have in them; but when he Reas. 4. hath tried it to exercise it, to exercise their faith, and their patience. St. Paul had a great deale of grace in him, and God would be sure to have a great deale of tryall, and exercise of it; and therefore he suffered him to fall into extream dangers, that so all the patience, and all the [...]aith he had might be set on work. And so it was in Job, God had furnished his Champion with a great measure of patience, and then he singles him out to the combat; he brings him into the lists to encounter with Satan and [...] triumph over Satan, and all the evils he suffered whatsoever.

Again, it is to perfect the work of mortification, to let patience have her Reas. 5. perfect worke, and [...]aith, and prayer to have their p [...]ect work, to perfect [Page 128] all graces, and so to perfect the work of mortification: for in extream dan­gers, he weanes us perfectly from the world, as much as may be, nothing will doe it if these will not. St. Paul came to many Cities, and there he thought oft-times to have great matter of entertainment, and instead of that he was whipped and misused: God used the matter so, to mortifie pride and self-confidence in St. Paul; he scoured him so from pride, that he should not goe out of the Citie, but he should be well scoured first by misusage. So rather then God will suffer his Children to go to hell, and rather then he will suffer them to live in the world here, without glory to their profes­sion, without manifesting of grace, to mortifie and subdue their base earth­ly affections, he will scoure them, to subdue their pride, and to subdue their earthly mindednesse; we might prevent the bitterness of the Cross, if we would: we might prevent his mortifying of us by afflictions, by the mortifi­cation of the spirit: but because we are negligent in that work, to perfect the work of mortification, he is forced to lay here any crosses and extream dangers upon us.

Lastly, God doth this for another end, that he might be sure by this meanes to prepare us for greater blessings: for in what deep measure we Reas. 6. are humbled by any deep afflction, in that measure we are prepared for some blessing. Humility doth empty the soule, and crosses do breed humi­litie: the emptiness of the soule fits it for receipt: God therefore doth emptie us by crosses, that we may be fit vessels to receive some larger measure of grace and comfort. For as it is said before, As our tribulations increase, so our comforts increase: therefore it is a good signe, that God in­tends much spirituall good to any man, when he laies some heavie load upon him in this world: all is to prepare for some greater comfort, and some greater measure of grace.

Why doth the Husbandman fall upon his ground, and teare and rend it up with the Plow, and the better the ground is, the more he labours to kill weeds, is it because he hath an ill mind to the ground? No, he meanes to sowe good seed there, and he will not plow a whit longer, then may serve to prepare the ground. It is the Holy Ghosts comparison, Isa. 28. So like­wise the Gold-Smith, the best mettall that he hath, he tempers it, he la­bours to consume the dross of it, and the longer it is in the fire, the more pure it comes forth: so God keeps his Children under crosses, and doth plow them, they neglect to plow themselves, and he is faine to set plowers that will doe it indeed, some ill minded men, or some cross: if they would plow themselves, and examine themselves, they might spare God the labour: but when they are negligent, God takes the labour into his own hand, and sets others on worke, that will doe it to purpose, but all is to prepare them for heavenly seed, for grace and comfort, that in what mea­sure we have been depressed (as he saith here, we were pressed above measure,) in that measure he meanes to lift us up by heavenly comfort.

And (which is a clause of that) that we might set a price upon the comforts, when they come: for when he hath so prepared us for it, and then we receive it, then comfort is comfort indeed. Comfort in it self is all one, and glory in it self is all one, first and last: but it is not all one to the person; comfott is indeared to a person that hath been kept under and been dieted before: then when it comes, he sets a great value upon it, when he hath been without it so long.

Our nature is so, that we value things by the want of them, rather [Page 129] then by the present enjoying of them, after we have wanted it, and have been long time prepared for it, then when it comes, it is welcome indeed. For these, and many such like ends, we must be willing to approve of Gods holy and wise dispensation in this, in ordering matters so with his chil­dren, in bringing them to great dangers of bodie, in danger of life, some­times to spirituall desertions, leaving them to themselves, as if he had no care of them. But St. Paul speaks especially here, of outward crosses; you see the reasons of it.

The Use of it, is first, that we should not passe a harsh, unadvised, rigid censure upon our selves, or others, for these respects; for any great afflicti­on Use 1▪ Not to censure those that suffer. or abasement in this world. The world is ready to passe their verdict presently upon a man: Oh, such a one, you see what a kinde of man he was, you see how God follows him with crosses: so uncharitable men judge amiss of the generation of the righteous. Whereas they should set the Court in their own hearts, and begin to censure there, and to examine themselves, they goe out and keep their Court abroad: but I say, passe not a harsh censure upon others, or on thy selfe, no, not for extream dan­gers: for God now is making way for great comfort, let God go on his way, without thy censuring of him.

Again, This should teach us, that we should not build overmuch con­fidence Use 2. Not to be confi­dent of earthly things. on earthly things, on the things of this world, neither on health of body, or on friends, or on continuance of life: alas! it is Gods ordinary course, to strip us of all in this world: we think of great reputation: but saith God, I will take that from you, you shall learn to trust in me. You think you have strong, and vigorous bodies, and you shall live long, and there­fore you will venture upon such and such courses. I but God suffers his children to come to extream dangers and hazards, that they think the sentence of death is passed upon them.

And since this is Gods course with the body, and with the Members, and with our head Christ himself, shall we think to have immunitie, and to escape, and not looke to Gods order?

The Church is in great miserie, and we are negligent in prayer, we think there are many good people, and there is strong munition, &c. As if when Gods people are in security, and forget him and his blessings, it were not his course to strip them of all, to suffer them to fal into extream dangers: have we not the Church before our eyes to teach us? Let us trust therefore in nothing in this world.

So much for that point.

The second thing in the first part is this, that

They are flesh and not steele, they have not the strength of steele, as Job Doct. Gods children sensible of afflictions. saith, they are men, they are not stones: they are Christians, they are not Stoicks. Therefore St. Paul as he was in extremity, so he apprehended his extremity: and with all his heart, he would have escaped if he could: he looked about to all evasions how he might escape death. Gods children are sensible of their crosses; especially they are sensible of death, as he speaks here of himself, We despaired even of life it self. The word is very significant in the originall, we were in such a strait that we knew not how to escape with life, so that we despaired of life: we would have escaped [Page 130] with our lives; but we saw no way to escape. To make this clear, there are 3. things in Gods Children.

There is

• Grace.
• Nature.
• Corrupt nature, nature with the tang
• of Corruption.

Grace that looks upward, to glorie and comfort. Nature looks to the present grievance, nature looks not to things to come, to matters re­vealed in the Word, to supernatural comforts: nature looks to the present crosse, even nature without sin. Corrupt nature feeles, and feeles with a secret murmuring and repining, and heavinesse and dulnesse: as indeed corrupt nature will alway have a bout in crosses, it will alway play its part, first or last. There are alway these three works in the Children of God, in all extremities. Grace works, and that carries up, up still, trust in God, it looks to heaven, it looks to the end and issue, that all is for good. Na­ture it fills full of sense and pain, and makes a man desire remedy and ease. Corrupt nature stirs a man up to fret, and say, what doth God mean to do thus? it stirs a man oft-times to use ill meanes, indirect cour­ses.

St. Paul was sensible, from a right principle of nature: and no doubt here was some tang of corruption with it, he was sensible of the fear of death. Adam in innocencie would have been affected, and exquisitly sen­sible (no doubt) if his body had been wronged: for the more pure the complexion, the more sensible of solution (as Physicians say) when that which should be knit together: if any thing be loosed by sicknesse, or by wounds, that should by nature not be hurt, but continue together, it breeds exquisite pain. As to cut that which should not be cut, to disjoyn that which should be together, this is in nature.

The Schoolemen say, (and the reason is good) that Christs paines were the greatest paines, because his senses were not dulled and stupified with sensuality, or indirect courses: he had a body of an excellent temper, and he was in the perfection of his years when he died; therefore he received such an impression of grief in his whipping: and when he was crowned with thornes, that was it that made him so sensible of grief, that when he sweat, he sweat drops of blood, and upon the crosse it made him cry out, My God, my God, why hast thou forsaken me?

Gods Children out of a principle of nature, are sensible of any grie­vance to this outward man of theirs, to the body, especially in death, as we see here St. Paul. And there is most patience where there is most sense, it is stupidity and blockishnesse else.

Why are Gods Children so sensible in grief, especially in death? Quest.

Oh there is a great cause: indeed in some regards they are not afraid of it: Ans. for death is an enemy to nature, it is none to Grace; but when I speake Reas. 1. Death anene­my to nature, and to natural comforts. not of Grace and Glory, but of nature: hath not nature great cause to tremble at death, when it is an enemy to nature, even to right nature? It is the King of fears, as Job saith: it is that Tyrant that makes all the Kings of the earth to tremble at him: when death comes, it is terrible, why? be­cause it strips us of all the contentments of this life, of all comforts what­soever we have here. Nature without [...]n is sensible of earthly comforts that God hath appointed for nature: and when nature sees an end of them, nature begins to give in, and to grieve.

[Page 131] Again, death parts the best friends we have in this world, the body and Reas. 2. It parts the best friends. the soul, two old friends, and they cannot be parted without exquisite grief. If two friends that take contentment in each other, common friends cannot part without grief, how shall these bosom-friends, these united friends, body and soul, part without grief? This marriage between the soul and the body cannot be disunited without exquisite pain, being old acquaintance.

Again, nature abhors death, it hinders us of all imployment, it hinders of all service of God in Church and Common-wealth. And so grace which Reas. 3. Itcuts off all imployment. is beyond nature, doth a little desire the continuance of life.

But nature, even out of no sinful principle, it sees that now I can serve God no longer, I can do God no more service, I can do good no longer in this World: and therefore it takes it to heart. Our Savour saith, While you have light, walke: the night cometh: when no man is able to work, the night of sicknesse and death. So it breeds discomfort, and is terrible that way.

Again, in death we leave those that cast their care upon us, we leave Reas. 4. We leave those we had care of. oft times Wives and Children, without Husband or Father: those that had dependance upon us: and this must needs work upon nature, upon a right principle of nature: indeed the excesse of it is with corruption al­way.

Again, in death there is great pain. They say, Births are with great Reas. 5. Pain in death. pangs (and so they are.) Now death is a birth, the birth of immortality, no wonder then if it have great pangs: therefore nature fears it even for the pangs, the concomitants that are joyned with it.

And then in death, nature considers the state of the body presently af­ter Reas. 6. The horror of the grave. death, that, that goodly body, that strength, and vigour I enjoyed be­fore, must now be wormes-meat, I must say to the worm, Thou art my brother, and to corruption, Thou art my mother, and the like, as it is in Job. That head, that perhaps hath ruled the Common-wealth, the place where I lived, it must lie level with others: and that body that others were inamoured with, it must now be so forlorn, that the sight of it will not be indured of our best friends. Nature considers what the estate will be there, that it shall turn to rottenesse ere long: that the goodliest persons shall be turned to dust, and lie rotting there till the day of the Resurrection.

Faith, and Grace looks higher: but because, we have nature, as long as we are men, these and such like respects work upon nature, and make death grievous.

But besides the glasse of nature, and these things here in the World, look upon it in the Law of God, in that glasse, and so nature trembles, and Reas. 7. Death the wages of sin. quarrels at death. Death what is it? It is the wages of sin, it is the end of all comfort, and nature cannot see any comfort after that, it is beyond nature. Nature teacheth us not that there will be a Resurrection of the body, nature teacheth not that the soul goes to God: here must be a great deal of Grace, and a great deal of Faith, to convince the soul of this: nature teacheth it not.

Now when besides this, the Law of God comes, and faith. Death came in by sin, and sin is the sting of death: death is armed with sin, and sin comes in with the evidences of Gods anger: here, unlesse there be Faith and Grace, a man is either as Nabal, a stone and a fot in death, or as Judas, and Cain, swallowed up with despaire. It is impossible for a man that is not a [Page 132] true Christian, that is not a good man, but that either he shouldbe as a stone, or desperate in sicknesse and Death; without Grace, he must be one of them. If he be a wise man, he cannot but despair in the hour of Death: For is it a matter to be dallied with, or to be carried bravely out, as your Roman spirits, and Atheists think? they account it a Glory to die bravely, in a stout manner. Is it the terrible of terribles so to be put off? when all the comforts in this world shall end, and all imployments cease, when, there is eternity before a man, and after death, hell, and eternall damnati­on of body and soul? Are these matters to be slighted? it would make a man look about him: if a man have not faith and Grace, he must eitherr despaire or die like a stone: none but a good Christian can carrie himself well in the hour of death: nay, a good Christian is sensible of death: and till he see Gods time is come, he labours to avoid it by all meanes, as St. Paul doth here.

But St. Paul had another ground beyond nature to avoid Death. He Reas 8. St. Paul de­sired life to serve the Church. knew himself ordained for the service of the Church: therefore he desi­red to escape that he might serve God a longer time for the good of his Church.

Are Gods Children sensible of Death, and the danger of it, and out of a principle of nature, and Grace too? How then should carnall wretched Use 1. Terrour to wicked men. men look about them, that have not made their accounts even with God? the report of Death to them should be like the hand-writing upon the wall to Belteshazer, it should make their knees beat together, and make their coun­tenance pale, it should strike them with terrour, and like Nabal make their hearts to die as a stone within them.

But it is a Use of comfort to poore deluded Christians: they think, alas, Vse. Comfort to Christians. can my estate be good, I am afraid of Death? I tremble and quake at the name of Death, I cannot endure to hear of it, but it most of all affects me to see it: therefore I fear I have no Grace in me, I fear I have no faith in me.

Be not discomforted whosoever thou art, that sayest so, (if thou labour to strengthen thy faith, and to keep a good conscience) for thou mayest do thus out of a principle of nature: nature trembles at Death.

A man may do two things from diverse principles, from diverse re­spects, & both without sin For example, in fasting, nature without sin desi­reth meat, or else fasting were not an afflicting of a mans body: but Grace that hath another principle, and that desires to hold out without suste­nance, to be afflicted: so here is both a desire, and not a desire, and both good in their kind. So a man in the time of sicknesse, and death, he may by all meanes desire to escape it, and tremble at it out of a principle of na­ture: but out of a higher principle he may triumph: O death, where is thy sting? O grave, where is thy victory: and they that believe in Christ, shall ne­ver die. We are in heavenly places together with Christ, we are as sure of heaven as if we were there. So out of such kind of principles we may triumph over Death by Faith and Grace.

So let none be discouraged, nature goes one way, and faith and grace another: a man may know when it is nature, and when it is grace; when grace subdues nature, and subordinates it to a higher principle; a man need not be much troubled.

Christ himself our head, he was afraid of death when he looked on death as death: but when he looked upon death as a service, as a redemp­tion, [Page 133] as a sweet sacrifice to God, so with a thirsting I have thirsted; saith he, he thirsted after death in that respect: looking to his humane nature, to the truth of his manhood, then saith he, Oh that this cup might passe from me, but in another consideration, he willingly gave his soul a sacrifice for sin to God.

The desire is as the objects are presented, let heaven and happinesse be presented, so death is a passage to it, so death is the end of misery, and the beginning of happinesse, so Gods Children desire to be dissolved and to be with Christ, as St. Paul did. But look upon death otherwise as it is an enemy to nature; as it is a stop of all imployment in this world, and of all service to the Church, that we can do God no longer service, and so a man may desire to live still, and be afraid of death if he look upon death in the glasse of nature, and in the glasse of the Law, likewise that it comes in as a pu­nishment, of sin so indeed it is terrible, it is the King of fears. But look up­on it in another glass, in the glass of the Gospel, as it is sweetned, and as it is disarmed by Christ, and so it is comfortable, Better is the day of death; then the day of birth: for in our birth we come into miserie, in death we go from it. So upon diverse considerations we may be diversly affected, and have diverse rspects to things: for the soul of man is framed, so to be carried to the present object, and therefore to a good man in some respects, at sometime death is terrible, he trembles at it, which upon higher conside­rations and respects he imbraceth willingly.

Indeed it is a signe of a wise man to value life, it is the opportunitie and advantage to honour God. After death we are receivers and not doers, then we receive our wages: but while we are here, we should desire even for the glory that is reserved for us, to do all the good we can, because the time of life is that blessed advantage of doing good and of taking good. It is to be in heaven before our time, to do others good, and to get evidence of heaven for our selves. This is the second thing, that as Gods children are suffered to fall into extream dangers; so they are very sensible of them, especially in mat­ter of death which is the last enemie, there the Devil sets upon them indeed: he knows that that is the last enemy, and that there he must get all, or lose all: and he labours to make death more terrible then it is or should be. The way not to fear death, and not to let nature have over-much scope, is to disarm death before hand, to pluck out the sting of it by repentance; weaken it before hand, that it may not get the better. Even as we doe with our The way not to fear death. enemies, the way to overcome them is to weaken them, to weaken their Forces, to starve them if we can, to intercept all their provision. What makes death terrible and strong? we put stings into it our sins, our sins a­gainst conscience, the time will come when conscience will awaken, and it will be then, if ever to our comfort, and then our former sins will stare in our faces, the sins of our youth, the sins that we have before neglected soundly to repent for, therefore let us labour this way to make death less terrible.

Again, That we may not fear it over-much, let us look upon it in the glasse of the Gospel, as it is now in Christ, as it is turned cleane another way. Now, it hath sweet names, it is called a dissolution, a departure, a sleeping, a going to our Fathers, and such like. God doth sweeten a bitter thing, that it may enter into us with lesse terrour: so it must be our wisdom to sweeten the meditation of it, by Evangelicall considerations, what it is now by Christ.

[Page 134] And withall to meditate the two termes, from whence, and whither, what a blessed change it is if we be in Christ, it is a change for the better, better company, better imployment, a better place, all better. Who would be grieved at, and afraid of death? Let us recal the promise of the presence of God, he wil be with us to death, and in death: Blessed are those that die in the Lord. And especially faith in Christ wil make us that we shal not fear death, when we shall see him our head in heaven before us, ready to receive us when we come there; and to see our selves in heaven already in him: as verily in faith, and in the promise, as if we were there, We are set in heavenly places with Christ already. Let us have these and such like considerations, to sweeten the thought of death.

But to touch this, which is an Appendix to that formerly mentio­ned, that

The time of death is uncertain; St. Paul thought he should have dyed Observ. Gods children are deceived in their death. when he did not, he was deceived. There is a double errour about death: sometimes we think we shall not dye, when indeed we are dead men: sometimes we receive the sentence of death, we passe a censure upon our selves, that we cannot live, when God intends our escape: so it is uncer­tain to us, the houre of death: sometime we are uncertain, when it is certain, sometime we think it certain, when it falls not out so: both wayes we are deceived.

Because God will have us while we live here to be at an uncertaintie for the very moment of death, Our times are in his hand. Our time of life is in his hand, we came into the world when he thought good: our time of living here, is in his hands, we live just as long as he will have us: our time of death is in his hand. The Prophet saith not only, my time is in thy hands, but my times, my time of comming into the world, my time of li­ving in the world, and my time of going out of the world shall be when thou shalt appoint me; therefore he will have us uncertain of it our selves, till the moment of death come. St. Paul was deceived, He received the sentence of death in himself, but he dyed not at that time.

So that the manner, and circumstances of death are uncertain, whether it shall be violent, or faire death it shall beby diseases or by casual­ties, whether at home or abroad: all the circumstances of death are hid­den from us, as well as death it selfe and the time of it.

And this is out of heavenly wisdome, and love of God to us: that we should at all times be provided, and prepared for our dissolution, & change. It is left at this uncertainty, that we might make our estate certaine, to be fitted to die at all times. Let us make that use of it, to provide every day: oh, it were a happy thing if we could make every day (as it were) an­other life, a severall life, and passe sentence upon our selves, a possible, and probable sentence: it may be this day may be the last day. And let us end every day, as we would end our lives, how would we end our lives? we would end them with repentance for our sins past, with commending our souls into the hands of God, with resolution & purpose to please God in all things, with disposing all things wisely in this world: Let us end our daies, every day so as much as possible may be: let us set every thing right; let us set the state of our souls in order, set all in order as much as may be every day; it were a blessed course if we could do so.

And this is one part, one main branch of our corruption, wherein it shews it self strongly, that we live in an estate, that we are ashamed [Page 135] to die in. Come to some men, and aske them, how it is with you? have you repented of your sins past? have you renewed your purposes for the time to come? Yes, we doe it solemnly at the Communion: but we should re­new our repentance, and renew our Covenants every day, to please God that day. Do you do so now? If God should seize upon you now, are you in the exercise of faith? in the exercise of repentance? in the exercise of holy purposes, to please God? are you in Gods wayes? do you live as you would be content to dye? But Satan and our own corruption be­witcheth us with a vaine hope of long life, we promise our selves that that God doth not promise us; we make that certain, that God doth not make certain: indeed we are certain of death, but for the time, and manner, and circumstances we know them not, sometimes we think we shall dye when we doe not, and sometimes we dye when we think we shall not.

Oh will some say, If I knew when I should dye, I would be a prepared man, I would be exact in my preparation. Wouldest thou so? thou art deceived; Saul knew exactly he should die, he took it for exact, when the Witch in the shape of Samuel, told him that he should dye by to morrow this time, and yet he dyed desperately upon the swords point for all that, he did not prepare himself. It must be the Spirit of God that must prepare us for this: if we knew never so much, that we should die never so soon, we cannot prepare our selves, our preparation must be by the Spirit of God: let us labour continually to be prepared for it.

And let no man resolve to take liberty a moment, a minute of an houre to sinne; God hath left it uncertain the day of death; what if that moment and minute wherein thou resolvest to sin, should be the moment of thy death and departure hence? for it is but a minutes work to end thy dayes; what if God should end thy dayes in that minute? Let no man take liber­ty and time to sin, when God gives him no liberty in sin. If God should strike thee thou goest to Hell quick, thou must sink from sin to Hell: It is a pittifull case, when as eternity depends upon our watchfulness in this world. But to come to the end and issue, why he was thus dealt with by God, carrying him through these extremities.

Here is the end specified that God intended, in suffering him to be brought so low, even to deaths door, that there was but a step between him and Gods end in St. Pauls suffe­rings. death; the end is double, That we should not trust in our selves, but in God that raiseth the dead. It is set down negatively and positively. First, That we should not trust in our selves, and then that we should trust in God: And the method is excellent: for we can never trust in God, till we distrust our selves, till our hearts be taken off from all confidence in our selves, and in the creature, and then when our hearts are taken off from false confidence; they must have somewhat to relie on, and that is God or nothing: for else we shall fall into despaire. The end of all this was, that We might not trust in our selves, but in God that raiseth the dead.

The wisdom of heaven doth nothing without an end proportionable to that heavenly wisdom: so all this sore affliction of the blessed Apostle, what aimed it at? To pull downe, and to build up; to pull downe selfe-confidence, That we might not trust in our selves: and to build up confidence and affiance in God: but in God that raiseth the dead.

We being in a contrary state to grace, and communion with God, [Page 136] this order is necessary, that God must use some way, that we shall not trust in our selves; and then to bring us to trust in him: so these two are subor­dinate ends one to another: We received the sentence of death, that we might not trust in our selves.

From the dependance this may be observed, that

The sentence of death, the assured knowledge that we must dye, the certain expectation, and looking for death, is the way to wean us from the world and to fit us for God, to prepare us for a better life: you see it follows of necessity, We received the sentence of death, that we should not trust in our selves, &c.

The looking for of death therefore takes away confidence in our selves and the creature. Alas! in death, what can all the creatures help? what can friends, or physick, or money help? then honours, and pleasures, and all leave us then.

This the rather to note a corrupt Atheisticall course in those that are to Physitian fault to flatter the sick. deale with sick folk, that are extreame sick, that conceale their estate from them, and feed them with false hopes of long life, they deserve ill of per­sons in extremity, to put them in hope of recoverie. Physitians that are not Divines in some measure, what doe they? against their conscience, and against their experience, and against sense: Oh, I hope you shall doe well, &c. Alas! what do they? they hurt their souls they breed a false con­fidence: it is a dangerous thing to trust upon long life, when perhaps they are snatched suddenly away, before they have made their accompts even with God, before they have set their souls in that state they should doe.

Therefore the best way is to doe as good Isay did with Hezekiah, set thy house in order for thou must dye, that is, in the disposition of second cau­ses, thou shalt have a disease that will bring thee to death, and God had said so: God had a reservation, but it was more then Isay knew at that time: Set thy house in order, for thou must dye. So they should begin with God, to tell them (as we say) the worst first: It is a pittifull thing that death should be accounted the worst, but so it is, by reason of our fearfulness: deal plain­ly with them, let them receive the sentence of death, that so they may be dri­ven out of themselves and the creature altogether, and be driven to trust in God that raiseth the dead. Put thy soul in order, you are no man of this world: lest they betray their souls for a little self-respect perhaps, because they would not displease them.

It may be in some cases discreet to yield to make the means to work the better, but where there is nothing but evident signs of death they ought to deale directly with them, that they may receive the sentence of death. It wrought with St. Paul this good effect: I received the sentence of death, that we might not trust in our selves, but in God that raiseth the dead.

It is Gods just judgment upon Hypocrites, and upon many carnall wretched persons, that are led with a false confidence all their life, that trust in the creature, trust in friends, and riches, that will not trust in God, and will not be taught to number their dayes in their life time: it is just with God to their very death with false confidence, when they come to death, to suffer them to perish in their false confidence, [Page 137] and so to sink into hell. It is just with God to suffer them to have Atheists about them, or weak persons that shall say, Oh, you shall do well enough, and then even out of a very desire to live, they are willing to believe all, and so they dy without all shew of change: and as they live, so they dy, and are wretched in both. The life of a wicked man is ill, his death worse, his estate after death worst of all: and this is one way whereby God suffers men to fall into the snare of the Devill, when he suffers not those that are about them to deale faithfully. St. Paul received the sentence of death, that it might force him not to trust in himself, but in God that raiseth the dead.

The second thing that is observable hence out of this first part, which is the negative part, is this, that,

The hearts even of Gods deare children, are prone in themselves (if they be left to their own bent, and weight) to self-confidence, and will Doct. Gods children are prone to self-confidence. not hold up in faith and affiance in God, further then they are lifted, and kept up by a Spirit of faith, which God puts into them. It was not in vain that God used this course with blessed St. Paul, here is an end set downe, that he might not trust in himself. What, was he in peril to trust in himself? Alas! St Paul, though he were a holy excellent man, yet he was a man, and in the best man there is a double principle, a principle of nature, of cor­rupt nature, and a principle of grace, and he works according to both prin­ciples: there is an intermixture of both in all his actions, and in all his passi­ons too, in his sufferings. Corruption shews it self in his best deeds, and his best sufferings, in every thing. That we should not trust in our selves, that is, in any thing in our selves, or out of our selves, in the creature, it is all one. We see by the example of S. Paul that the best are prone to trust in themselvs. All this hard usage of S. Paul that he received the sentence of death, it was that he should not trust in himself. What was there danger in St. Paul, to trust in himself? a man that had been so excercised with crosses and afflictions as he had been, (no man more:) one would think that he had been scoured enough of pride, and self-confidence; the whippings and misusings, the stocks, the dungeons, &c. would not all this work pride, and self-confi­dence out of the Apostle? No, so deeply it is invested into our base nature, our trusting to present things, that we cannot live the life of faith, we can­not depend upon God whom we cannot see, but withother eyes then nature [...]h: it is so deeply rooted in our nature, that the blessed Apostle him­self must have this great help, to be taught to go out of himself, and to de­pend upon God; we see in what danger he was (in another place) to be lifted up with the revelations he was fain to have a prick in the flesh, a Messenger of Satan to buffet him.

Hezekias his heart was lifted up (as the Scripture speaks) in his treasures, that he shewed to the King of Babylons Ambassadours; as if he were such a rich Prince. And so holy David in numbring the people, to shew what a mighty Prince he was; it was his vaine confidence, therefore God put him to a strange cure, he punished him in that that he gloried in, he took away so many of his people And so Hezekias was punished in that he sinned in, he was fain to have a purge for it, his treasure was taken away and carried to Babylon. I said in my prosperity (saith holy David) I shall never be moved. The best are Subject to false confidence, to trust in themselves.

[Page 138] One reason partly, because there is a mixture of corruption in us while we live here: and corruption looks to this false principle in us, that will never be wrought out with all the afflictions in the world: till death make an end of corruption, there will be a false trust in our selves, and in the creature, we cannot trust God perfectly as we should doe.

Again, The reason is, because the things of this life are usefull, and Reas. 1. The things of this life are useful. commodious unto us, and we are nouzelled up in the use of them; and when Satan doth amplifie them in our fancie, to be greater in goodness then they are, & opinion sets a greater worth on them, if there were no De­vill: but he presenting these things in all the lusture he can, he helps the imagination, which he hath more to doe with then with all the parts of the soul: and the soul looks in the glass of opinion upon these things, and thinks they are goodly, great matters, learning and wisdom, honour and riches; looking upon them as they are amplified by the false fancie of others and the competition of the world wherein we live; every man is greedy, and hastie of these things: All men have not faith for better things, there­fore they are mad of these. So the competition of others, and the inlarging our conceits upon them, above their worth, these make us put greater con­fidence in them, and then we come to trust in our selves, and in them, and not in God.

Naturally we cannot see the nothingness of the creature, that as it came out of nothing, so it will turn to nothing: but because it is sensible, these good things are sensible, and present, and necessarie, and usefull: and natu­rally we live by our senses, therefore we place our delight in them, that when they are taken away, all the soul goes with them. As he that leans upon a crutch, or any thing, when that is taken away, down he fals: so it is with a man by nature, he trusts to these things, & when they go, his soul sinks toge­ther with the things. Even as it is with those that are in a stream, when they are in a running stream, they are carried with the stream; so all these things go away, they are of a fleeting condition, we see them not in their passage, when they are gone we see them past: we see not our selves vanish by lit­tle and little out of this life, we see not the creatures present, we see not death, and other things beyond death, as we should by the eye of faith: so things passe, and we passe with them, the stream and we run together, it must be a great measure of faith that must help this. We are prone to trust to sensible things naturally we know what it is to live by sense: but to live by faith it is a remote thing, to lead our lives by reasons drawn from things that are not seen: to live by promises it is a hard thing, when things [...]at are sensible cannot work upon us. When we see men dye, and see the vanitie of things sensible, it will not work upon us: how then doe we think that things that are supernaturall (which are remote farre above sense) should work on us: it is a hard thing not to trust to our selves, we are so adicted to live by sense: and there is some corruption in St. Paul, in the best men, to trust to present things.

Who doth not think, but he shall live one day longer? and so trusts to life. As the Heathen man could say, There is not the oldest man but he thinks he may live a little longer, one day longer: who makes that use of mortality, and the uncertain fading condition of this life, as he should? and all because of a false trust: as in other things, so in the continuance of life, we see we are prone to trust, to put base false confidence in somewhat or other while we live in this world.

[Page 139] Again, our nature being prone to outward things, and sunk deeply into Reas. 3. Sensuality be­s [...]ts nature. them, it can hardly be recovered, it cannot be sober without much ado, and brought from trusting of present things. You have some men that have things at will in this world: they never know what faith means, all their life they live by sense, their conscience is not awaked, and outward afflictions seize not on them, and supply of earthly things they have: what Religion means, and what God, and Heaven means, they have heard of them perhaps, but throughly, and inwardly what it means they never came to know in this world without there be some alteration and changes: they must have some changes, The wicked have no changes, saith the Prophet: but while they be as they are they know not God, nor themselves, nor the vanity of earthly things. We speak the truth of God to a company oft­times, that are besotted with sensuality, and that have perpetual supply of earthly things: speak to them of faith, and of things that are remote from sence &c. they hear them as if they were in a dream; Nature is prone to trust in present things, even in the best, in St. Paul himself.

Now our pronenesse to it doth justifie Gods dealing in many things. As why doth God humble great ones with great afflictions? why doth he Use To justifie God▪ dealing. humble great men, great and excellent Christians with great falls? that they might not trust in themselves; no, not in their own present graces. 1. In the falls of great Christians God will not bring a man to salvation now, by grace in himself to give him title to heaven; his graces must onely be to help his evidence that he is not an hypocrite, and to give evidence to others, that others may see his good works &c. but if he come to trust in them once, to set them in Christs stead, God will abase his pride by suffering him to fall, that he may go out of him­self to be saved by Christ, and to seek for mercy in Christ.

And this is the reason why God in his providence doth great things by 2. Doing great things by weak means. small means, without means, and against means sometimes, when he crosses and curses great means, it is that we might not trust in our selves, we are prone to self-confidence; and because God will cure it: for we must not carry it to heaven with us, therefore he is forced to take this kind of dispensation.

Proud flesh will alway devise something but that which it should do to uphold it self withall; it will not be driven from all its holds, God hath much ado to work it out from all its holds; if it have not wealth, it will have wit, and policy; or if it have not that, it will have Civil life, and outward works to trust to, and to swell it with: but to come and give God the glory of Sal­vation onely by mercy, and to depend onely on God, and to see an insuf­ficiency in any thing we do, it can hardly be brought to passe. Insomuch that that Article of Justification by the obedience of Christ onely, it is meerly a spiritual thing, altogether transcending nature.

No marvel if we find such opposition from the Church of Rome, and all, unlesse it be the true Church, they understand not the main Article of sal­vation onely by mercy, because nature is so desperatly prone to self con­fidence.

Let us take heed of false confidence in the things of this life, of con­fidence Use. To take heed of false confi­dence. Signs of false confidence. in any thing but in God.

But to come to some tryals. You will say, how shall we know whe­ther we put over-much confidence in them or no?

It is an easie matter to know it: We trust them too much when we 1 When we are proud of these things. grow proud upon any thing, when our spirits are lifted up. Charge rich [Page 140] men that they be not high-minded, insinuating that they are in danger to be high-minded: If riches increase set not your hearts upon them, saith the Psalmist; there is great danger when the heart is set on them, and lifted up, when men think themselves so much the better as they are greater. Indeed if they weigh themselves in a Civil balance it is so, but the corrupt nature of man goes further, and thinks a man intrinsically better, and more beloved of God for these things. It is a dangerous sign that we trust too much to them.

Again, over-much grief if they be taken away any of them, or if we be crossed in them: the grief in wanting betrayes the love in enjoying. It is 2. Too much grief in their losse. a sign that Job had gotten a great measure of self-denial, not to trust in him­self or his riches, (though he were a rich man:) because when they were taken away, Blessed be God, saith he, thou gavest them, and thou hast taken them away. He that can stand when his stay is taken from him, it is a sign he trusts not too much to his stay: he that is so weak that when his stay is taken away down he falls, it is a sign he leans hard. Those that when these things are taken from them, when their friends are taken away, or their honours, or riches are taken away, yet they can support themselves out of diviner grounds, it is a sign they did not overmuch trust these things (nature will work something but) over-much grief betrayes over-much love alwaies.

Again, (which is but a branch of the other) we may know that we over-much set by them, by fretting to be crossed in any of these things. A man Fretting at crosses. may know Achitophel trusted too much to his policie and wit, when he was crossed he could not indure it, we see he made away himself for very shame. When a man is crossed in his wit and policy, when he is crossed in those projects he hath laid: when he is crossed in his preferment, or riches, or friends then he is all amort he frets, which is more then grieving; when he not onely greives, but with Achitophel he goes to ill courses, it is a sign he trusted too much, and too basely to them before.

Again, when the enjoying of these things is joyned with contempt and base esteem of others it is a sign that we rest too much in them, there is 3. When we con­temn others that want them. more trust put to them then they should bear, we should not in the enjoying of honour, or riches, or pleasures, or any thing, think the meaner of others.

Especially security shewes that we trust too much in them, when we bless our selves, I shall do well, Soul, soul, thou hast goods laid up for many years, 4. Security. saith the foole, and he was but a foole for it, to promise certainty for un­certainty. A man cannot stand in that which cannot stand it self: to promise life in a dying condition, to promise any thing in this world when the very nature of them is uncertain. Thou foole, saith the Scripture. If his soul had been so full of faith, as his Barnes were of Corn, he would never have said, Soul, soul, take thy rest, for these things; but he would have trusted in God. It is a sign we trust too much to these things, when we secure our selves, all will be well, and blesse our selves, as the Scripture speaks.

Again, it is a sign we trust too much to these things, when upon confi­dence of these things we go to ill, and unwarrantable courses, and think to be born out by these things. As when the younger sort shall pour forth themselves to vanity, and are carelesse of swearing, and licentiousnesse, that they care not what to do, they shall live long enough to repent, &c. This [Page 141] is a diabolicall trust, that God will give them no security in. So when men that have riches will venture on bad causes, and think to carrie it out with their purse: they trust in matter of oppression, and think to bear out the matter with their friends, or with their place, or with their wits, this is false trust. Thy wisdom, hath caused thee to rebell, as the Prophet saith con­cerning Babylon: they thought they had reaching heads, and so ventured upon rebellious courses. When any of these outward things draw us to un­warrantable, unjustifiable courses, it is a sign we plant too much confi­dence in them: and it is a sign if we belong to God that he intends to crosse us in them. The very confidence in these things, hath drawn ma­ny to ill courses, to do that that they should not do, as good Josias, He­zechias, David and the rest.

Thus we see how we should examine our selves, whether we trust too much in these things or no.

Now, since we are thus prone to this false confidence, and since we may thus discern it: if we discerne it in our selves, how shall we cure it? That in the next doctrine. That we might not trust in our selves. From whence observe,

This ill disposition, to trust in our selves, or any thing out of our selves, Doc. It is a dange­rous estate to trust in our selves. but onely in God (in whom we should trust) it is dangerous. For a man may reason thus from the text: That which God is forced to take such de­sparate courses for, as to bring such an excellent man as St. Paul to such extremity, and all that he should not trust in himself, that he was not onely prone to, but it was a dangerous estate for him: but God brings him to deaths doore, that he received the sentence of death, that he might not trust in himself, that he might see the nothingnesse of all things else, there­fore it was a dangerous estate for him to trust in himself. 1. In respect of God.

It is ill in respect of

• God.
• Our selves.

In respect of God: to trust to our selves, or the creature, is to Idolize 1. It is Idolatry. our selves, or the creature: we make an Idol of the thing we trust in, we put God out of his place, and set up that we trust in, in Gods roome, and so provoke God to jealousie. VVhen men shall trust their wits in mat­ters of Religion, (as in Popery they do, they serve God after their own in­ventions) what a dishonour is it to God? as if he were not wise enough to prescribe how he will be worshipped. Go after me, Satan, saith Christ to Peter, he calls him Divell, why, what hurt was it, he came with a good in­tention? That which Popery think they please God most in, they are Divells in, and these things that they teach are the doctrines of Divells. But the wisdom of the flesh is death, it is not subject to the law of God nor can be subject, saith the Apostle, Rom. 8. So it is dangerous, because it is offen­sive to God. There is a way that seemeth right in a mans own eyes: the issues whereof are the issues of Death. It is Idolatry in regard of God.

And it is spirituall Adultery: for what should take up our affections? 2. It is Adultery should we not place our joy, our delight, (which follows our trust alway: for trust carries the whole soul with it:) what should take up our joy, and delight? should not God, and Heaven, and Heavenly things? should not these things have place in our hearts, as they have in their own worth? when we take these affections from God, and place them upon the crea­ture, they are Adulterous affections: when we love riches, or pleasures [Page 142] better then God that gave us all, it is an Adulterous whorish Love, Oh ye Adulterer s, and Adulteresses, saith blessed St. James, know ye not that the love of this world is enmity with God?

It is likewise falshood: for it makes the creature to be that, that it is not, and it makes God that which he is not: we despise him, and set up 3. It is falshood. the creature in his roome. There is a false witnesse alway in false confi­dence: indeed there are many sins in it.

There is Ignorance, not knowing the creature to be so vain as it is: there is Ignorance of God, not knowing him to be All in all, as he 4. Ignorance. is.

And there is rebellion, to trust in the Creature when God will not 5. Rebellion. have it trusted in. And there is impatience, when these supports are ta­ken 6. Impatience. away then men grow to murmuring. There is almost all sins hidden in self-confidence, and self-sufficiencie: you see the danger of it to God.

Besides that it is dangerous to our selves, it brings us under a curse, 2. To our selves. It brings us under a curse Jer. 71. Cursed is the man that maketh flesh his armes, Jer. 17. that trusts in any thing but God. It brings us under a curse, as I said, because it is Idolatry, and spiritual Adultery. And then again, because leaning to a false prop, that being taken away that shored us up before, down we fall with that we lean­ed on.

Now all things but God being vanity, we relying upon that which is vain, our trust is vain, as the thing is vain: we can hope for no better condition then the things we trust to, they are vain, and we are vain: so there is a curse upon them.

Therefore we have great cause to hate that upstart Religion, that hath been devised for their own ends, for their own profit, because it would bring us under a curse. They would have us to trust to our own works in matter of salvation, to trust to our own satisfaction to be freed from Pur­gatorie, &c. They would have us to trust to creatures, to something be­sides God; to trust in the mediation of Saints, to be our intercessors, &c. And what doth this false trust? it breeds despair at length.

What is the reason, that a well advised Papist, (that knowes what he False trust breeds despairs. doth) cannot but despair, or else renounce Popery? Because Popery car­ries the soul to false props in matter of Justification: they renounce their own Religion at the hour of death, as Bellarmine did: they live by one Re­ligion and die by another, which would not be if their Religion were good. For their hearts tell them that they have not done so many works that they may trust in them, and they have not been so well done that they may trust in them. It is a dangerous thing. Cursed is he that trusts in man, or in any thing in man.

Nay, we must not trust our own graces, as they are in our selves, not by We must not trust our own graces. way of merit, no, not by way of strength, we must not trust our present graces, to carrie us out, without new supply to further us. It was Peters fault, Though all men deny thee, yet will not I: he trusted to his present strength, he forgot that if he had not a new supply from the spring of grace, that he should miserably miscarry, and so he died. All our righteousnesse to trust to it, it is a broken reed. It is somewhat, if we place it in the due place, to give us evidence that we are true Christians: but to trust in it by way of merit, the Divell will pick so many holes in that kind of title, and con­science will see so many flawes in it, if we bring no better title, then either [Page 143] the holinesse in us, or the works from us; the Divell and our own consci­ence will spie so many flawes and cracks in it at the time of Death, that we shall not dare to trust in it, but we must run out of our selves to Christ, or else we die in desperation. Let us know these things: all things but God, the more we know them, the lesse we trust in them: but it is clean contrary of God, the more we know him, the more we shall trust in hm: the more we meditate, and enlarge our hearts in the consideration of his divine es­sence every way, the more we shall trust in him, They that know thy Name, will trust in thee, Psal. 9. Let us trust in no outward thing.

No, not in the humanity of Christ (I add that further:) we are very prone to trust in things sensible: and the Apostles, because Christ was Not in the hu­manity of Christ. present with them, and comfortable among them: (as indeed he was sweet, and loving; bearing with their infirmities, and incouraging them upon all occasions) O they were loath to part with him; he tells them that he must leave them, but they should not fare the worse, he would send them the Comforter. The flesh it self profits nothing without the Godhead saith he.

Trust not in the Sacraments above their place. It is a dangerous thing Not in the Sae­ments. to put too much in any creature, (God is extreamly offended at it) as not onely our adversaries the Papists, but proud persons among us, that are weary of the doctrine of the Church, and will not submit (in their pride) to riper judgments: they attribute too much to the Sacraments, as some others do too little: they attribute a presence there, they make it an Idol, they give it such reverence as they will not do to God himself: and from a false conceit. Oh, there is I know not what presence. Therefore the Lutherans must needs in a great degree be Idolaters, by their Consubstan­tiation: and the Papists by their Transubstantiation, by their reall presence. Coster saith, and saith truly, If Christ be not there, we are the greatest Idolaters in the world.

But there is a more subtile kind of attributing to the Sacraments, that alway God gives grace with the Sacraments, the Sacraments convey grace alway; as a plaister it hath a kind of power to eat out the dead flesh, and as Physick hath a power to carry away the ill humours: so the con­veying of Grace is included in the Sacraments: so they tie Gods Grace to these things.

Indeed, there is grace by them, though not in them. God gives grace to the humble receiver: but otherwise, to him that comes not with an hum­ble, believing heart, they are seals to a blanck, there is no validity in them. All the good use they have is to strengthen faith: and if there be not some­thing before, to be strengthened, and confirmed, and assured, they are but seals to a blanck. It is in these things according to our faith, and accord­ing to our preparation, and then God in the holy, and humble, and faith­ful use of them blesseth his own ordinance, for the increase, and confirm­ing of our faith, and for the increase and strengthening of all grace.

So that there is not any thing in the Church, but the proud, naughty heart of man, will take hurt by it rather then submit to the pure, and pow­erful truth of God: it will have by-wayes to have Confidence in the flesh one way or other.

And many men rather then they will trust to sound repentance, and hu­miliation for sin, they will trust to the words of absolution without it, and when are they said, go to hell with a pardon about their necks. The false [Page 144] heart will trust to outward things though it be damned for it; In their place they are good, if they be used onely as helps in their kind. We lay more weight upon outward things, upon the Sacraments, and upon the words of the Minister then they will bear, and never care for the inward powerful work of grace. Everything of God is excellent in their order and kind, but our corrupt hearts bring an ill report upon the things.

You see then, it is a dangerous disposition to trust any too much; it is to Idolize them, and to wrong God, to take the honour from God; it is to hurt our selves, and bring our selves under a curse; and to wrong the things themselves, to bring an evil report upon the things. It is universally true, you shall never see a false, bitter heart, that will not stoop to Gods plain truth, (they will have by-wayes of their own) but in some measure or other they are barren of greater matters, and given up to some sensible bitternesse, to self-conceitednesse, and self-confidence; they are alway punished in that kind with a spiritual kind of punishment.

We must take heed therefore of trusting too much eo any thing, but God himself: God is jealous of our trust, he will have us trust in nothing but himself in matters of salvation; no not in matters of common life, not in matters Politick and Civil: we must not build our trust in any creature so much as to think our selves happy by them, or to think they connot de­ceive us: they are creatures, of nothing, therefore they are prone to deceive, they are prone to turn to nothing: therefore we must not build upon them over-much, no not in civil matters.

Indeed if we see the Image of God in any man, we may trust him; if we see him faithful, and loving, and good, yet trust him as a man alway, that is, Creatures may be trusted subordinately. as such a one as may deceive, and yet he may be a man, and a good man. So in other creatures, in the use of Physick, and Wars, and Armes, &c. in danger we may in some subordinate consideration trust to them; but we must use them as means, that is, as such as God hath free liberty to use to good, to help us, and free liberty not to use: we must use them but not trust to them: Some trust in Chariots, and some in horses, but our trust is in the Lord. And, Trust not in Princes, as the Psalmist saith, trust not in any thing.

If we trust in any thing, it mst be subordinate to our trust in God, it must not be coordinate (as we say) that is not in the same ranke, much Worldlings trust creatures above God. lesse above God: as worldlings trust in their wealth, they trust in their friends above God: they trust not so much in heaven and happinesse there, they think not themselves so happie for that, as they do for earthly things. Nay, they trust against God in confidence of their friends and of their purse. Against God. A carnal man makes riches his strong hold: he trusts them above God, and against God. We must neither trust them with God, in a coordinate pro­portion with him: nor above God, much lesse against God. What makes base flesh and blood divellish in that respect, to attempt cursed means, against the truth, and against good causes?

They bear themselves out with these things: perhaps the truth crosses them in their designs, and shames them, and frets them. What makes them undermine good causes, and go desperately to kick against the pricks, to dash themselves against wrath which is stronger then they? They think to bear themselves out with their greatnesse, with their friends, with some carnal support or other. This is to trust against God, which is worst of all.

[Page 145] And this makes that Harlot of Rome so confident against the Church of God, I sit as a Queen, saith Babylon: not onely outward Babylon, that was the type; but spirituall Babylon, I sit as a Queen. I shall be hereafter as I am now: therefore saith God, Thy destruction shall come in one day: Thy de­struction shall come unrecoverably, and suddenly, because she blest her self in an ill course; as now at this day, they think all is sure.

If we trust any thing but God, we must trust them, as instruments, as helps in their rank, and place which God hath set them: so much and no more; Let a man esteem of us, as Ministers of Christ, saith St. Paul: if they esteem of us more, it is too much; if lesse, it is too little, just so much; as Ministers, but as Ministers of Christ. So there is a due to every thing; no more, for then you wrong God; no lesse, for then you wrong the thing, and God too, just so much as God would have it, and then we shall have just the grace that God intends.

Seeing there is such a danger in false confidence, let us take heed of it by all meanes. How to cure false confidence.

That we may not trust in our selves, (that is, in any earthly thing in our selves, or out of our selves, wit, honour, riches, learning, or whatsoever, but God and his truth and promises.)

Let us labour to have a sanctified judgement in every thing; to judge of things in their nature, and order, and rank as we should do, and be not car­ried with opinion of things. Judge of them as the Creator of things judg­eth of them, as God judgeth, and the Scripture judgeth.

Now of all outward things (that we are prone to trust in) how doth the Scripture judge of them? how doth God judge of them? They are uncer­tain riches: Riches they have wings, They are nothing, as the Prophet saith, Wilt thou set thy heart upon that which is nothing? They are vanity; they are of nothing, and they tend to nothing.

When the houre of death comes, what will all these doe good.? they are uncertain, and weak, and inefficacious for that for which we trust them; they will not make us happy, they commend us not a whit to God, he hates us no more if we want them; he loves us no more if we have them. They make us not the better in our selves, but the worse, they make us more indisposed to good things.

We say of those that are intoxicate with any kind of phrenzie, or luna­cie, twice as much Physick will not serve their turn, as will serve another; because of the distemper of their brain, and the inflammation of their blood and spirits: certainly, it is true of those that are spiritually drunk with the conceit of the creature, with honour, with riches, &c. three times, many times so much meanes will not serve the turn to bring them to goodness, as will serve meaner men.

What is the reason the poore receive the Gospel?

Because there is a lesser distance between them and the blessed truths of God then in others (though perhaps they belong to God too,) for the things of this life will work a little.

We say of weak braines, that strong drink doth much weaken them, and so weak stomacks, hard meate will not digest in them, it will over­come them. And weake braines, though strong water overcome them not, yet it will weaken them: so in these things, great [Page 146] parts, and great place, set a man further off from the Gospel. A great deale of coruption cannot be overcome and digested without a great mea­sure of grace: the proportion of grace it must be great, it must be treble to men that have great matters in this world, it must be greater then to poorer men, who in a lesse distance from heaven.

Hence, we may see the reasons of Gods dispensation, why God doth Why God seldom works by great meanes. seldome work by great meanes (I say seldome, sometimes he doth, to shew that they are good means.) As it is said and observed by an ancient Father, that seldom he saw any good come by generall counsels: why? they are good in themselves, but men trust too much upon them, and therefore God disappoints them of that they trust to. Because the naughty nature of man puts too much trust in these things, therefore God will not give that issue that we look for, but on the contrary a curse.

Why doth not God blesse great preparations (many times) to war, &c? because we put too much trust in them: here are too many, saith God to Gideon; take away some, here are too many to go to war. What is the reason that God where the greatest excellencies are, adds some imperfecti­on to balance them? Because they should not trust in themselves.

What is the reason that in the Church, God chooseth men of meaner parts, and sufficiencies, the Disciples, Fisher-men? If they had been great men, men would have said, place had carried it, if they had been Scholars, men would have said, that their learning had carried it: if they had been witty men, they would have said, their wit had carried it: it had been no marvell, if they should win the world: but when they saw they were mean men, fisher-men, sitters at the receit of custome (and perhaps their parts were not great, then they might attribute it to the divinenesse of the Gospel, to the divinenesse of Gods truth, and to Gods blessing up­on it.

What is the reason that God suffers excellent men to fall foully some­times? St. Peter himself, and David, &c. because they should not trust in themselves, not trust in their grace, not trust in any thing, no not in the best things in themselves.

What is the reason that God goes by contraries in all the carriage of our salvation? That we should not trust in our selves. In our calling, he calls Why God carries our salvation by contraries. men out of nothing, He calls things that are not as if they were. In Justi­fication, he justifies a sinner, he that despaires of his own righteousness; that no man should trust in any thing he hath, or despaire if he want any perfe­ction: God justifies a sinner that despairs of himself. In sanctification, God sanctifies a man when he sees no goodness in himself: most of all then he is a vessell fit to receive grace: And he doth sanctifie him some­times by his falls; he makes him good by his slips, which is a strange course to make a man better by: Saith St. Austin, I dare say and stand to it, that it is profitable for some men to fall, they grow more holy by their slips. As Peter, he grew stronger by his infirmitie: this strange course God takes. Why so? That we should not trust in our selves: In our calling, in our justification from our sins, that we should not trust in our selves, nor despaire.

In Sanctification: nay, he takes a course that we shall grow better by our falls: that we may be ashamed of them, and be more cautelous, and humble, and more watchful for the time to come. In glorification he will glorifie us [Page 147] but it shall be when we have been rotten in our graves before, we must come to nothing. So in every passage of salvation, he goes by contraries, and all to beate down confidence in our selves, and that we should not di­strust him in any extremity: for then is the time for God to work his work most of all.

To help us further against this self-confidence, let us labour to know Learn to know our selves. our selves well, what we are distinct from the new creature, distinct from grace and glory. Indeed in that respect we are something in God. If we go out of our selves, and see what we are in Christ we are some body: for we are heires of heaven, we are Kings and Rulers over all, all things are subject to us, hell, and sinne, and death, we are some body there. But in that wherein our nature is prone to put overmuch confidence, what are we? what are we as we are strong, as we are rich, as we are noble, as we are in favour with great ones? alas, all is nothing, because ere long it will be no­thing. What will all be in the houre of death, when we must receive the sentence of death? what will all favours do us good? they will be gone. What will all relations, that we are stiled by this, and that title, what good will it do? alas! these end in death, all earthly relations shall be laid in the dust. All the honours in the earth, all riches, and contentments, all the friends that we have, what can they do? nothing, all shall leave us there. And for us to trust in that which will faile us ere long, and which being taken away, we receive a great foile, (for he that leans to a thing, if that be taken away, down he falls) what a shame will it be?

As the Heathen man said, that great Emperour, I have been all things, and nothing doth me good now, when he was to die, indeed nothing could do him good. Let not the rich man glorie in his riches, nor the wise man glorie in his wisdom, nor the strong man in his strength, saith the Prophet, Jer. 9. 22. but let him that glorieth, glory in the Lord.

Consider what the best thing is that we have of inward things, our wisdom; wisdom if it be not spirituall, it is onely a thing for the things of this life, and we are oft times deceived in it. It makes God to disappont us oft times, to make us go out of our selves; an excellent place for this we have in Isa. 50. the last verse, Behold, all ye that kindle a fire, and compasse your selves about with sparkes, walk in the light of your own fire, &c. (It is a kind of Ironia) and the sparks that you have kindled; this you shall have of my hand, ye shall lie down in sorrow. Walk in the light of your own fire, walk according to your own devises, and projects, this ye shall have at my hand, ye shall lie down in sorrow. God catcheth the wise in the imagination of their own hearts, he disappoints the counsel and the projects of Achitophel. God takes a glory in it, to shame the policies and projects of those, that will be wittie in a di­stinct way against God, the best policie is to serve God, and to walk up­rightly; That we should not trust in our selves.

This is the other branch, what we should trust in, In God, all this hum­bling of the blessed Apostle even to deaths door, that he received the sen­tence of death; it was first to subdue carnall confidence in himself, he was prone to think himself stronger then he was, or that he should be upheld, that something or other should keep him from death, that he might subdue [Page 148] carnal confidence, and then that he might trust in God, it was all for these two ends: That we might not trust in our selves, (or in any means) but in God that raiseth the dead.

VVas St. Paul to learn to trust in God, that had been so long a Scholar in Christs School, nay, a Master in Israel, was he to learn to trust in God? St. Paul to learn to trust in God.

Yes, doubtlesse he was: it is a lesson that is hardly learned: and it is a lesson that we shall be learning all our life, to go out of our selves, and out of the creature, and to go further into God, to relie more and more upon him; it is a lesson that we can never learn as we ought. Therefore weak Comfort for weak Christians Christians ought not to be discouraged, when they find defects, and weak­nesse in their trust: (our hearts are false and prone to trust outward things) but do they groan under their corruptions? do they complain of them­selves? do they go out of themselves? their estate is good. The estate of a Christian it is a growing, it is a conflicting estate: he comes not to full trust and confidence in God, till he have gathered many experiments, till God have exercised him to the proof throughly: therefore let them not be discouraged. A Christian is not alway like himself, he is in a growing estate. There is a weak faith, and a strong faith, Oh ye of little faith. The Disciples had a little faith, as well as Abraham, that was strong in faith. As long as we are on the complaining hand, and on thestriving hand, and grow­ing hand, all is hopeful. St. Paul himself still strived against self-confidence, and still learned to trust in God more and more.

But mark the order; first, God doth all this, that we should not trust in our selves: but that is not the thing he doth mainly aime at, but another thing, that we should trust in God who raiseth the dead: whence we may ob­serve, that

His proper work is not to drive us out of our selves, that is a work subor­dinate Doct. God to make us trust in him casts us out of our selves. to a higher; but the furthest and last work is, that we should trust in him, as the Prophet saith, God doeth a strange work, he doth a work strange to himselfe, that he may do his own work: he doth a work that doth not concern him so properly, that he may do his own work, as he is God, that is, to confirm and settle us upon himself. But that he may do this, he must set us out of our selves by crosses and afflictions; that is not his own proper work, to afflict us, and to bring us low: for he is the Father of mercies; but that he may do his own work, to bring us to him, and then do good to us, he must take this in his way, and do this first. To make it cleare. A Car­penter, Simile. he pulls down a house; he takes it in pieces, his Art is not to pull down houses, but to build them up: but he doth that which doth not be­long to him properly, that he may do that which doth belong to him: for he will not build upon a rotten foundation. So neither will God build upon a rotten foundation, he will not build upon carnall confidence, upon carnall trust, upon pride, and covetousnesse, but he will demolish that rot­ten foundation with afflictions and crosses; he will use such meanes that we shall have small joy to trust in sin, he will by crosses and afflictions force us to go from our sins, he will demolish that rotten foundation, that he may raise up an excellent edifice, and frame of the new creature, that shall indure to everlasting; the work of a Physitian is to cure nature, and not to weaken it, it is not his work to make people sick, but to make them sound, if the body be distempered, it must be weakned, he must carrie the burden of ill, and noysom humours, before it be strengthened; to make people sound, he must [Page 149] give them strong purgations, that shall afflict them, and affect them, as much as the disease for a while, but all is to make them lighter and stronger after, when they are eased of the burthen of noysome humours: and so it is in every other trade. So God shews his skill in this great matter in bringing us to Heaven this way; he doth that work which doth not properly concern him, to worke at last his own blessed good work: he afflicts us to drive us out of our selves, that we may come at last to trust in him, in whom is all our happiness and good.

The reason of it is cleare; for in a succession of contraries, there must be a removing of one contrary, before another can be brought in. If a ves­sel be to be filled with a contrary liquor, the first must have a vent, it must be emptied of the worse that the better may come. So it is with us, Reas. One contrary must be remo­ved to make way for another. we are full of self-confidence, as a vessel of naughty liquor, out must that go, that better things may come in. So it is in plowing and in every thing else, this is taken as a principle in nature; the order generally is this: that we should not trust in our selves, that we might be brought to trust in God; he brings us low, to receive the sentence of death, to drive us out of our selves, that he may bring us to relie on him

The Use we should make of it, among many others is this, That we should not take offence at God, when he is about his strange work (as we think) when he is making us sick with Physick, with afflictions, and troubles. Let Use. Not to murmure at Gods work. us not think that he hates us; doth the Physician hate the Patient when he makes him sick? perhaps he stayes a good while from him, till his Physick have wrought throughly, but he doth not hate him, but gives it time, and suffers it to have its worke, that so he may recover himself. Doth the gold-smith hate his precious mettall, when he puts it into the fire, and suffers the fire to work upon it? what is lost? nothing but the drosse: What is lost in the body by sickness? the ill humours that load the body, and distemper the actions, and functions of it, that it cannot work as it should, there is no­thing lost, but that that may well be spared: so when God goes about his worke, he afflicts thee, and follows thee with losses and crosses, he takes a­way friends and credit, this outward thing, and that: all this is to give thee a purge, he works a strange work, that he may worke his own work, that he may bring thee to himself.

Therefore let us be far from murmuring at this blessed work of God: let us rather blesse God for his care this way, that he will not suffer us to perish with the world God might have suffered us to rot upon our dregs, that we should have no changes, as the world hath not: but he hath more care of us then so. The Husband-man will not plow in the Wilderness, the heathy ground shall go unplowed long enough, he loves it not so well, as to sowe good seed there: so when God takes paines, & is at cost with any man, when he purgeth him, and plows him, and hammers him, all this is to consume that which is naught, to plow up the weeds, to fit him for the blessed seed of grace, to fit him for comfort here, and glorie in another world: why then should we murmur against God? let us rather be thankfull, especially when we see the blessed issue of this, when we see our earthly mindedness abated, when we see our selves more heavenly-minded, when we see our selves weaned from the world, when we see our selves take more de­light in communion with God: then, Blessed be God for crosses and afflictions, that he hath taken the paines, and would be at the cost with us to exercise us. It is a ground not onely of patience, but of thankfulnesse, [Page 150] when God humbles us: be not discontent man, grudge not, murmur not, God doth a work that seems strange to thee, and which is not his own proper work, that he may do his own work; that he may bring thee nearer to himself, why dost thou murmur at thy own good?

The Patient cries out of the Physitian, that he torments him, he hears him well enough, but he will not be advised by his patient, he means to ad­vise him, and to rule him: he would faine have comfort, he is in pain, and cries for ease: but his time is not yet come. So let us wait, and not mur­mur under crosses, God is doing one work, to bring to passe another: he brings us out of our selves, that he may bring us nearer to himself.

And another Use that we may make of it, let us examine our selves, whe­ther our afflictions and crosses have had this effect in us, to bring us to trust Use 2. To examine what effect afflictions work. in him more; if they have, all is well: but if they make us worse, that we fret and murmur, and feel no good by them, it is an ill sign: for God doth bring us low that we may not trust in our selves, but in him; Quem prae­sentia mala non corrigunt, &c. Whom the presence of ill, and grievance amends not, they bring to eternal grievance. This is Ahaz, saith the Scrip­ture: a strange man, a wicked King, that notwithstanding God followed him with judgements, yet he grew worse, and worse: This is Ahaz, he might well be branded. When a man belongs to God, every thing brings him nearer to God: when a man is brought to be more humble, and more careful, and more watchful every way, to be more zealous, more heavenly minded: it is a blessed sign that God then is working a blessed work, to force him out of himself, and to bring him nearer himself, to trust in him. This we cannot too much consider of.

It should teach us likewise this, that we judge not amisse of the genera­tion of the righteous, when we see God much humbling them, when we see Use 3. Not to judge amisse of the afflicted. him follow them with sicknesse, with troubles and disgraces in the world, perhaps with terrour of consience, with descertions, be not discouraged: if he be thy friend censure him not, add not affliction to his affliction; is not his affliction enough? thou needest not to add thy unjust censure, as Job said to his friends. The more we are afflicted of God, the more good he intends to work to us, the end is to bring us from our selves to trust in him.

It is a wicked disposition in men that know not the wayes of God, they are ignorant of the wayes that he takes with his children: when they see men that are Christians, that they are humbled and cast down and trou­bled, they think they are men forsaken of God, &c. alas, they do not know Gods manner of dealing, he casts them down that he may raise them up: they receive the sentence of death against themselves that he may com­fort them after, that he may do them good in their latter end. Let this therefore keep us from censuring of other men in our thoughts, for this hard course which God seems to take with them.

And let us make this Use of it, when we are in any grievance, and God followes us still, let us mourn and lament the stubbornsse of our hearts, Vse 4. To lament our stubbornnesse of heart. that will not yeeld. God intends to draw us near to him, to trust in him: if we would do this, the affliction would cease, except it be for tryall, and for the exercise of Grace, and for witnesse to the truth. When God af­flicts sometime for tryall, and for witnesse, there is a spirit of Glory in such a case, that a man is never afflicted in mind: but, I say, when God followes us with sicknesse, with crosses, with loss of friends, and we are [Page 151] not wrought upon, let us censure our hard hearts that force God to take this course.

And justice God in all this, Lord thou knowest I could not be good without this, thou knowest I would not be drawn without this: bring me near to thy self that thou mayest take away this heavy hand from me. The intemperate man that is sick makes the Physitian seeme cruel. It is be­cause I set my affections too much on earthly things, that thou followest me with these troubles: we force God to do this. A Physitian is forced to bring his Patient even to skin and bone; an intemperate Patienr sometimes, that hath surfetted upon a long distemper, he must bring him to Deaths doore, even almost to death, because his distemper is so setled upon him, that he cannot otherwise cure him: So it is with God the Physitian of our souls, he must bring us wondrous low, we are so prone, so despe­rately addicted to present things, to trust to them, and to be proud of them, and confident in them, that God must deal as a sharp Physitian: he must bring us so low, or else we should never be recovered of our perfect health again, and all is that we might trust in God.

Observe we from hence another point, that

He takes liberty to take away health, and liberty, and friends, to take away comforts: but whatsoever he takes away, he intends the good of the soul in the first place. And all the ills that he inflicts upon us they are to cure a worse ill, the ill of the soul, to cure an unbelieving heart, a worldly, proud, carnal heart, which is too much addicted to earthly things. We see here how God dealt with St, Paul: all was to build up his soul in trust and confidence in God, all was for the soul.

The reason is, other things are vanishing, the soul is the better part, the eternal part: if all be well with the soul, all shall be Reas. The soule the better part. well otherwise at last. If it be well with the soul, the body shall do well: though God take liberty to humble us with sicknesse, and with death it self: yet God will riase the body and make it glorious: a good soul will draw it after it at last, and move God to make the body glori­ous. But if the soul be naught, let us cherish and do what we will with the body, both will be naught at last.

This life is not a life to regard the body: we are dead in that while we live, the sentence of death is passed, we must die, we are dying every day, The body is dead because of sin, we are going to our grave; every day takes away a part of our life.

This is not a life for this body of ours, it is a respite to get assurance of an eternal estate in heaven. God takes our wealth, and liberty, and strength, &c. That he may help our souls, that he may work his own blessed work in our souls, that he may lay a foundation of eternall happinesse in our souls.

Therefore hence we should learn to resign our bodies, and estates to God, Lord, do with me what thou wilt, onely cure my soul, onely strengthen my faith, I give thee liberty with all my heart to take what thou wilt, so thou save my soul, give me not up to an unbelieving heart, to an hy­pocritical, false heart, to false confidence, to trust in false grounds, and to perish eternally: for my estate and body, do what thou wilt. VVe should be brought to this, why? because indeed the state of the soul is the [Page 152] true state either in good or ill, if all be naught with that, all will be naught at last, we shall trie it to our cost.

And therefore let us even rather thank God, and desire God to go on with his work; Lord, rather then thou shouldest give me up to a hard heart, to a stubborn heart, and perish and have no sound change, rather then suffer me to perish thus, use me as thou wilt.

And thank him when we find any degree of goodness or faith. Lord, thou mightest have followed me with outward blessings, and so have given me up in my soul to hypocrisie, and to pride, that I should never have felt the power of grace, that I should never have known thee, or my self throughly, or the vanity of outward things: but this thou hast not done, thou hast not given me liberty in outward things, that thou mightest doe good to my soule, blessed be thy Name: Let us not onely take it well, but thankfully at Gods hands. To proceed,

The foundation must be laid: for the soul is a creature, and a dependant creature, somewhat it must have to rely on: as all weak dependant things have somewhat to depend on. The Vine is a weak plant, it must have the Elme or somewhat to rely on, it will sink else, it will become unfruitful, and unprofitable. All things that are weak, are supported by somewhat that is stronger. It is an inclination, and instinct in things that are weak to look for supply from things that are stronger then themselves to sup­port them: and it is their happinesse to be so. The creatures that are un­reasonable are guided by those that have reason, by men; and the crea­tures that are reasonable are guided by Superiours, by God, and by Angels that are above them, and have the care and charge over them. It is the happinesse of weaker things to be under the supportation of that which is stronger. And some support it will have, good or bad.

The soul, if it have not God, it will have pleasures, it will have pro­fit. The worst of men that think there is little for them in heaven, by reason of their blasphemy, and filthy courses, they will have base pleasures to go to, that they will trust to, and carnall acquaintance to solace them­selves withal. The worst of men will have some dirty thing or other, to give their souls to, to support themselves withal, something the soul will have.

God loves the soul, and hath made it for himself, and as he hath made The soul made for God. it for himself, to joyn with himself, to solace himself in it (My son, give me thy heart:) so when he takes it from outward things, he will not have it empty, to rely upon nothing, but he takes it to himself. All this is to take our hearts from our selves, and from felf­confidence, that we may trust in him. God is for the heart, and that is for him, as I said, he calls for it, My son, give me thy heart, give me thy affection of trust, of joy, of delight; all the affections they are made for God, and for heaven, and heavenly things. Our affections that we have, they are not made for riches. Our Souls are not made for them; the soul is larger then they, they will not content the soul. The soul is a spirituall substance, and they are outward things: the soul is large, they are scanty in their extent: they are uncertain, and momentanie, the soul is an eternal thing, it out-lives those things: and thereupon the soul is not made for them, and they are not made for the soul.

They are to give contentment to the outward man for a while here, [Page 153] they are made for our pilgrimage, to comfort us in the way to heaven: but the soul is not for them.

The soul is the Chamber, and the Bed, and as it were the Cabinet for God himself, and Christ to rest in onely.

All outward things must be kept out of the heart: we may use them: but we must keep them out of the heart, it is not for them. We must not joy in them, and solace our selves, and delight in them over-much, further then we seek God in them, and enjoy God in them: but as they are sensi­ble things, the heart is not for them: therefore God takes the heart from self-confidence, and from other things: he suffers it not to wander, but he takes it to himself, that we may trust in him.

The next thing then that we may observe is, that when we go out of our selves, we must have somewhat to rely on, which is better then all things else; we lose not by the change, but when we are stripped of our selves, and of all earthly things we have God to go to.

God is the proper object of trust of the Christian soul: he is the object Doct. God is the ob­ject of trust. of trust as well as the author of it, he is the cause and worker of it by his Spirit, and he is the object of it. If we trust to other things, it must be as they are Gods Instruments, as they are Gods meanes: but if we trust any thing, either wealth, or friends, or any thing, to neglect the worship of God or to please our selves in it, to put our hands to ill courses in confi­dence of the creature, in confidence of men, or any thing else, to take any false cause in hand, this is to trust them above their respect. We must trust to them as Instruments, as voluntary Instruments which God may use when he pleaseth, or not use when he pleaseth. When we use them otherwise, we forget their nature, then we use them not as Instruments, but as the chief, we forget the order.

God is the object of trust, we must rest on him for Grace, and glo­ry: for the best things, and for the things of this life as far as they are good.

So far as we trust to any thing else, to move us to security, to rest in them, or to sin for them, it is a sinful trust. Other things we may trust: but in the nature of vain Instruments, changeable Instruments, that God may alter and change: he that is rich to day, may be poore to morrow: he that hath a friend to day, may have him taken away to morrow: and so all outward things, they are changeable and mutable: but we may trust God all times alike, he is eternal, he is infinitely able, and infinitely wise to know all our grievances. We may trust him with our Souls, with our Hearts, he is faith­full, and loving, and eter nall as our souls are. He gives eternity to the soul: Therefore at all times we may trust in him, in all places, every where, he knowes our hearts, he knowes our grievance every where, he hath all grounds of one that may be trusted to, he hath power, and goodness, and mercy, and wisdom, he is the object of trust.

But how considered is he the object of trust, God out of Christ Medi­ator? God in Christ the object of trust.

Oh no, God in covenant with us in Christ, he is the object of trust: or else there is such a distance, and contrariety between mans nature, & God, that he'is a consuming fire. Since the fall from the covenant of works, we cannot be saved by that, but he hath vouchsafed to be ours in a better co­venant in Christ, in whom all the promises are Yea, and Amen. This good [Page 154] comes from God to us by Christ, Christ first receives it, and he derives it to us, as our elder brother, and as our head. All the promises are made in him, and through him: he receives it for us, we receive it at the second hand. God hath filled him first, And of his fulnesse we receive Grace for Grace.

Without him we can do nothing: with him we can do all things. So we trust in God reconciled, God made ours in the Covenant of Grace in Jesus Christ, who hath made our peace. Else God is a sealed fountain: he is a fountain of good, but a sealed fountaine. Christ hath opened this foun­tain, his love is open to Christ, and derived to Christ, in whom our flesh is, he is bone of our bone, and flesh of our flesh, that we might be bone of his bone, and flesh of his flesh by being united with him. So now we trust in him, as God the Father of Christ, reconciled. I believe in God the Father Almighty, as it is in the Creed, God thus considered is the object of trust. There are two objects of trust; God the Father, Son, and Holy Ghost; and Christ Mediator.

If this be so that God reconciled now is the object of trust, for all things Use. To see the vanity of all other con­fidence. that are good, not only for salvation, but for Grace, and for all comforts, to bring us to heaven, then we see the vanity of all other confidence what­soever, as I touched before.

And is it not a blessed thing that God will be trusted, that he hath made A great favour that God will be trusted by us. himself such a one as we may trust him? Now blessed be God for Christ, that he having received satisfaction to his justice by him he may be trusted, and desires that we should trust him: that now in Christ he hath made himself a Father, that we shoud not fear him, nor run away from him: It is a great favour that God will be trusted of us, that he will honour us so much.

He accounts it an honour when we trust him, but indeed it is an honour to us that we have a throne of grace through Christ to go to, that he hath devised a way that we might trust him, and not run from him: that we may go to him in Christ, who sits at his right hand, who is our intercessor, who hath redeemed us with his precious Blood. It is our happinesse that he hath made himself a gracious, and loving Father, that he calls us to him, and thinks himself honoured by our trusting in him.

Again, we see here that, Doct. Trust in God is a main duty.

He is the object of trust, and it is a main duty, it is a spring of duty out of which all comes: for we see here, all doth aim at this: afflictions they come to mortifie our self-confidence: self-confidence is subdued that we may trust in God: our trust must be carried to him, he is the object of it: and this trust in God is a main duty which in this world we ought to la­bour for. It is that that God doth aim at, and it is that that we should aim at. God doth aim at it in exercising of us; and we should aime at it on our part, in our hearing, in our receiving the Sacrament, in every thing, that our trust and affiance and confidence may be in God, and that we may grow more and more in it.

Well, since God is the object of trust, and trust is such a necessary grace, that God doth all to bring us to trust in him: Let us come to search our selves, how shall we know whether we trust in God, or no. And then to direct us, how to come to trust in him, to give some meanes and helps.

[Page 155] He trusts in God reconciled in Jesus Christ that flies to him in extremi­ty: Tryals of trust in God. that a man trusts unto, that when he is pinched he flies unto. How shall a man know that he is a covetous worldling? if he be in extremity, he 1. Seeking to him in extremity. goes to his purse, he makes a friend of that. How shall a man know that he trusts to the arme of flesh, that he trusts his friend too much? in extremi­ty he runs to him, presently he goes to a friend he hath: what we run to, that our trust is in. A Christian he runs to his God: and happie is that Christian that is in Covenant, that he hath a God to run to in all extremi­ties, in sicknesse, in death, at all times: he is happie that he hath a God when all failes to trust in.

Wilt thou know therefore whether thou trustest in God or no? whither goest thou? A carnall man he goes to one earthly prop or other: if God answer him not presently, then he goes with Saul to the witch, to the Di­vell himself perhaps: if God do not send him present help, he goes to one carnall help or other, to fetches of his wit, to policy, to crack his Conscience, to bear out things with Impudence: he hath not learned to trust in God, and he runs not to him, but to some wicked course or other.

All that go not to God in the use of good meanes (for we must put that in, we must go to God in the use of his meanes, in the use of good meanes only) they trust not God; for God will not be tempted, but trusted, we must go to him by prayer, and in the use of lawful meanes, and onely of lawful meanes; or else if we trust him and do not use the meanes, we tempt him: we must serve Gods providence in using the meanes.

Therefore secondly, he that trusts in God useth his meanes, he that trusts 2. To use the meanes. God for a harvest must plow, and sowe, and do all that belongs to the pro­vidence of God.

So a Merchant that will increase hisestate, he must get a ship, and other provision to do it with: for we must serve Gods providence as well as trust Gods providence. When we neglect good and lawful meanes, and run in­to ill courses, and use ill meanes, we serve not God, nor trust him. Those that grow rich by calling Evill good, and good Evill, they have not learned to trust in God. Those that think except they leave their poste­rity great they shall not be happie, and therefore they will neglect the Sab­bath, and neglect all to scrape an estate. Is this to trust in God? have they learned to trust in God, when sacrilegiously they take away the time dedi­cated for the salvation of their souls, and the service of God? Is this one meanes that God hath ordained to trust him in? They that flatter, and serve mens humours when they know them to be in a naughty and ill way, is this to trust God, when they go out of his meanes and way, and make an Idol of flesh and blood to serve their own turn?

Alas! we need not name these things, if men had learned what it is to trust in God, and depend upon him in the use of lawful meanes, and would ra­ther be content to want in this world then to have any thing with a crackt conscience.

I befeech you, let us examine our own hearts in this; there are many that think they trust in God when they do not: they trust their policy, they trust flesh and blood, and by consequence they trust the Divell, if they trust not in God. 3. To be quiet upon use of mea [...]s.

In the next place he that trusts in God, his mind will be quieted in some comfortable measure when he hath used the meanes that are lawful, and [Page 156] cast himself upon God, he will be quiet, and let God work then. When he hath taken paines in his calling, lawfully, and desired Gods blessing, if God send wealth, so it is: if not, he is not much troubled, he knowes that all shall be for the best to them that trust in God; when he cannot have it in the use of lawful meanes, he is quiet. He that trusts a Physitian, when he hath used the direction of the Physitian he is quiet, he thinks he is a wise man, an experienced Physitian, and now he will not trouble his mind any longer: if a man vex himself, and think all will not be well, he doth not trust his Physitian. And so in other professions we trust to a mans Coun­sel, if we think him wise, and honest, we follow his direction, and then we will be quiet.

Now God is infinitely wise: when we have used lawfull meanes, and commended the meanes to God (for as he will be trusted in, so he will be sought unto. I will be sought to by the house of Israel for this: for except we pray to him, he is not trusted: but when we have prayed to him, in the use of lawful meanes, let us be quiet, let us not be distracted with dividing cares obout this and that, as if there were not a God in heaven that had care of us, that had a providence over things below; certainly he hath, do thou do thy work, and let him alone with his work. The care of duty belongs to thee; when thou hast done thy duty, rest thou quiet, or else thou honourest him not as a God, thou trustest him not, thou dost not make a God of him: it is a great dishonour to God.

A man thinks himself dishonoured, when he is not trusted, when we see he hath alway been faithful to us, and is so reputed, and yet we call his cre­dit in question, and will not be quiet. We should do as Children do, they follow their books, and let their Father take care for all provision, for meat and drink, and cloaths and such things: they beat not their heads about it, they know they have a Father that will take care for that. If we were true Children of God, and have the disposition of heavenly Children, we will do so; if we trouble our selves, and beat our heads, it is a sign, that we fear that God is not our Father: therefore I add that to other signs, a resting of ourselves quiet. When we are quiet, God will do more, then when we vex our selves. Be still, and see the salvation of the Lord, saith Mo­ses at the Red-Sea: so let us be still, and quiet, and see the Salvation of God: he will work wonders.

Again, it is a sign that we trust in God, when there are no meanes: yet 4. Not to despair in want of meanes. notwithstanding we will not despair: but hope and trust in God: when we see nothing in the eye of flesh and blood, no meanes of recovery: yet we trust in God: he can work his way though we see not how, he can make a passage for us. When God is thus honoured, he works wonders. This is to make a God of him, when there is no meanes, to believe that he can work against meanes. If my life shall be for his glory and my good, he can recover my life, though the Physitian say I am a dead man: if he have imployment for me in this world, he can do it: he can work with means, or against meanes, or without meanes. And so in desperate troubles: if God see it good for me, he can deliver me though there be no meanes: he is the Creator of meanes, do not tye him to his own creature; if all be taken away, he can make new.

Again, he trusts in God that labours to make God his friend continu­ally: 5. To keep God our friend. for he whom we trust unto we will not provoke: certainly we will not provoke a man whom we mean to make our friend. Those that [Page 157] live in swearing, in defiled courses, in contempt of God, and of holy things, of the ordinances of God, of the day appointed to holy and religious uses, those that wax stubborn against God, as the Scripture speaks; do we trust him against whom we walk stubbornly? VVill a man trust him that he makes his enemy by wicked courses? Thou makest God thy enemy, and provokest him to his face, to trie whether he will pour vengeance upon this or no. He tells thee thou shalt not be upunished if thou take his Name in vain; yet thou wilt be stubborn, and not make conscience of these things. Dost thou trust him? No, thou provokest him; thou mayest trust him, but it must be to damn thee, to give thee thy reward with re­bells, thou mayest trust him for that: but for good things thou doest not, thou canst not trust him in wicked courses.

VVho will trust his enemy, especially he that he hath made his ene­my by his ill course of life? A man that goes on in an evill course, he can­not, he doth not trust in God.

He that trusts in Gods promise, will trust in his threatning: where there is an Evangelical faith, there is a legall faith alway. He that be­lieves 6. To trust threat­nings as well as promises. that God will save him if he trust in Christ, he believes that if he doe not believe in Christ he will damn him, if he live in his naturall course without repentance.

There is a legall faith of the curse as well as an Evangelical of the promise, they are both together: if thou do not believe Gods curse in wicked cour­ses, thou wilt never believe him for the other. Therefore I will add this to make up the evidences of trust in God: True trust lookes to Gods truth, and promise, and Word in one part of it as well as another. Thou trusts God for thy salvation, and the promises of that: but thou must trust him for the direction of thy life too. Faith doth not single out some objects, I will believe this, and not that: faith is carried to all the objects, it be­lieves all Gods truths: therefo if I believe not the threatnings, and the directions, to be ruled by them, I believe not the promises: in what measure thou believest the promise of mercy to save thy soul, in that measure thou believest the directions of Gods Word to guide thy soul. He that receives Christ as a Priest to save him, he must receive him as a King to rule him.

All the directions, and all the threatnings, and all the promises must be received and believed.

A man hath no more faith, and trust in God then he hath care to fol­low Gods direction: for faith is carried to all divine truthes, all come from the same God. Thousands go to hell, and think, O, God is a mercifull God, and I will trust in him, but how is thy life, is it carried by Gods di­rections? thou art a rebel, thou livest in sins against conscience: thou wilt trust in God in one part of his Word, and not in another, thou must not be a chooser.

Again, the last that I will name at this time, if thou trust God for one 7. To trust God for all things. thing, undoubtedly thou wilt trust him for all: if thou trust him with thy Soul, certainly thou wilt trust him with thy Children. Some men hope to be saved by Christ: O, he will be mercifull to their souls, and yet even to their Death they use corrupt courses, to get an estate, and to make their Children rich, and except they have so much, they will not trust in God. If they have nothing to leave them, they think not that there is a God in heaven who is a better Father then they. Put cafe thou hast nothing, hast thou not Gods blessing? canst thou trust thy [Page 158] soul with God, and canst thou not trust him with thy family? Is he not the God of thy seed? hath he not made the promise to thy posterity, as well as to thy self? If thou trust him for one thing thou wilt trust him for all. Wilt thou trust him for Heaven, and wilt thou not trust him for provision, for daily bread? Wilt thou not trust him for this or that: but thou must use unlawfull meanes? He that trusts God, he trusts him for all truths, and for all things needfull, with his Family, with his Body, with his Soul, with all. And so much for the tryalls, whether we trust in God or no.

Let us not deceive our selves, it is a point of infinite consequence, as much as the salvation of our souls. What brings men to hell, in the Church? false confidence: they trust to false things, or they think they trust in God when indeed they do not.

The fault of a ship is seen in a tempest: and the fault of a house is seen when winter comes. Thy trust that is thy house that thou goest to, and rest­est in, the fault of that will be seen when thou comest to extremity; in the hour of death, then thou hast not a God to go to, then thy conscience up­braids thee, thou hast lived by thy shifts in carnall confidence, and rebel­lion against God, and how canst thou then willingly trust God whom thou hast made thine enemy all thy life-time?

To go then to some helps. If upon search we find that we do not so trust in God as we should: Let us lament our unbelieving hearts, complain Helpes to trust in God. to God of it: desire God, whatsoever he doth, that he would honour us so much as that we may honour him by trusting in him: for it is his glory, and our salvation.

But, because (I will not go out of the text;) the best way is (that which followes) to know God as he is.

How come we to trust a man? When we know his Honesty, his Fide­lity, his Wisdom, and his sufficiencie, then we trust him: therefore St. Paul adds here, that we should Trust in God that raiseth the dead, that is, in God Almighty. From whence I raise this general, that

We know his attributes by his principall works, we know his nature by his works, as here is one of the principall set down, he is God that raiseth the dead. A sound sanctified trust in God is by knowing of him, They that know thy Name, will trust in thee, Psal, 9.

There are three waies of the knowledge of God.

His

• Nature.
• Promises.
• Works.

To know what he hath engaged himself in, in all the promises that con­cern us: and then to know his strength, how able he is to make good them promises

And then to know his works, how his nature hath inabled him to make good those promises: Especially his nature, as to consider his good­nesse, and his wisdom: every attribute indeed doth inforce trust: for he is good freely, he is good to us, of his own bowels. VVe may trust him that hath made himself a Father, out of hiw own mercy in Christ when we were enemies. His goodnesse and wisdom is infinite as himself, and his power and his truth. As the scripture saith oft-times, Faithful is God that hath promised,

[Page 159] St. Bernard a good man in Evill times, saith he, I consider three things in which I pitch my hope and trust, Charitatem adoptionis, the love of God in making me his Child: and Veritatem promissionis, the truth of God in performing his promise: his Love is such to make me his Child: his truth is such to perform his promise.

Thirdly, I consider his power that is able to make good that, that he hath promised. This threefold cable is a strong one: his love in adop­tion, his truth in performing his promise, and his power in making good all this. This threefold cable will not easily be broken. Let my Sot­tish flesh murmur against me as long as it will: as the flesh will murmur, who art thou that thou darest trust in God? What is thy merit that thou hopest for such great glory? No, no, saith he, I know whom I have be­lieved, as Saint Paul saith. I answer with great confidence against my Sottish murmuring flesh, I know whom I have trusted. He is able, he is good, he is true. This that Holy man had to exercise his faith.

I name it, because it is the temper, of all believing souls that are so in truth. The believing heart considers the nature of God, the promise of God, and though the murmuring rebellious flesh say, what art thou? how darest thou that art flesh and blood look to God? O, he is faithful he is good, and gracious in Christ, he hath made himself a Father, I know whom I have believed, God is al-sufficient.

Trust and confidence doth grow in the soul, in what measure and pro­portion the knowledge of him whom we trust in growes, and as his strength growes: the more rich and strong a man growes in whom I trust, and the more gracious and good he growes, and the more my knowledge of him is increased with it too, that I see he is so able, so true, so loving a man, a man so affected to me: the more he growes, and my knowledge of him, the more my trust is carried to him. So a Christian the more he considers the infinitenesse of Gods love, of his wisdom and goodnesse, the more he is carried in trust, and confidence to it.

Not to trouble you with many places, the 62. Psal. is an excellent Psal. for trust and confidence in God; the whole Psal. is to that purpose, to stir up himself to trust in God: for that followes knowledge, when upon know­ledge we rouze up our hearts, God is my rock, and my salvation, and de­fence. Is he so? then, my soul, trust in God: he chargeth it upon his soul, Therefore I will trust in God. And then he blames his soul, Is God so? Why art thou so disquieted, O my soul?

This is the exercise of a Christian heart, when upon sound knowledge he can charge his soul to trust in God, and check his soul, Why art thou cast down? still trust in God. Why dost thou not trust in him? Is he not true? Is he not wise? He is The God of my salvation. And in verse 8. Trust in God at all times, in prosperity, in adversity: why? God is my refuge.

There he sets forth his nature. If our troubles be never so many, there is somewhat in God that is answerable: as in Psal. 18. He is a rock, and a shield: he hath somewhat in him that is opposite to every ill.

And withall, Pour out thy heart to God: for where there is trust, there is prayer. Trust in God at all times, and pour out thy heart before him; for he is our refuge.

And so, Trust not in oppresion, and Robbery: If-riches increase, set not [Page 160] your hearts upon them: for God hath spoken once, and twice, that power belongs to God. Trust not any other thing but God. Power and Mercy belong to him. This is a notable way to trust in God, to know that power and mercy belong to him. If another man love me, hath not God another mans heart in his hand? The Kings heart is in his hand: therefore trust in God for the favour of men. Hath he not all the power? that that ano­ther man hath that affects me, it is but a derived power from him: he hath inclined him to do good to me. All Mercy, and Love, it is from God, and he turnes and disposeth it as it pleaseth him; as it is the Scrip­ture-phrase, the language of Canaan, the heart is in Gods hands, he incli­ned the heart of such a man. The knowledge of God, with prayer, and stir­ring up our selves to trust in God, and checking our souls for the contrary, it is a notable meanes to trust in God.

And though we feel no present comfort from God, trust him for his word, trust him for his promise; though he seeme now to be a God hidden. As a Child in the dark he holds his Father fast by the hand, he sees not his Father, but he knowes his Fathers hand is strong: and though he see him not, yet he believes it is his Father, and holds him though it be in the dark.

Men they cast anchor in the dark, at midnight, though they cannot see, yet they know that the anchor will hold fast. Cast anchor upon God, in darknesse and temptation, hold God fast in the dark night, although we see nothing: we shall alway find this, that he is a God able to fulfill his pro­mise, that he is a true, and faithfull, and able God; cast anchor in him therefore, though thou feele, or see nothing, be sure in all extremities to trust in God.

Besides other things, trust in God is properly, and primarily wrought 3. The promises of God. by the promises; trust in God so far as he hath discovered himself to be trusted. I can trust a man no further then I have a writing or a word of mouth from him, or a message from him.

Now what have we from God to trust him for? we have his Word written, and that is sealed by the Sacrament. The way to trust in God therefore is to know the promises.

The general promises that doe concern all Christians, and all conditi­ons, and estates of men. God will be a Sun and a Shield: a Sun for all 1. Generall. good, and a Shield to keep away all evill: and no good thing shall be want­ing to him that lives a godly life. Again, general promises for issue, All things shall work for good to them that love God, Romans 8. 28. And, he will give his Spirit to them that ask him. It is a generall promise to all askers what­soever, that they shall have the Spirit of God, which is a promise that hath all particular graces in it: for the Spirit is the Fountain of all grace, it is the Spirit of Love, of Faith, of Hope, all are in the promise of the Spirit, and God hath promised this. Let us trust in God for these generall things.

And for particular promises, he hath made a promise to be a Husband to 2. Particular. the Widow, and a Father to the Fatherlesse. He will regard the cause of the Widow, and he is a God that comforteth he Abject. He hath made pro­mises to those that are afflicted, to all estates, and conditions of men; trust in God for these. Outward things promised with condition.

But how? he hath made these with conditions in regard of outward things: Let us trust him so farre forth as he hath promised, that is, he will either protect us from dangers or give us patience in dangers: he will [Page 161] give us all outward things, or else contentment which is better: take him in that latitude: trust in him as he will be trusted to: for outward things' he will either give the things, or give the grace which is better; he will either remove the grievance, or he will plant the grace which is bet­ter. If he remove not the evill he will give patience to bear it, and what do I lose if he give me not the good thing; if he give me content­ment? I have grace to supply it which makes me a better man.

If he give me the thing without the Grace what am I the better? a car­nal Reprobate may have that.

So let us trust him, as he will be trusted: for Grace and spiritual things, all shall be for our good without fail; but for the things of this life, either he will give them, or else graces.

Let us trust God therefore, as he will be trusted in his word and pro­mises.

Now this trusting of God, (to speak a little to the present purpose, because Saint Paul was now in great affliction, when he learned to trust Trust how exer­cised in great afflictions. in God: he was in fear of Death.) Let us see how we are to exercise this trust in great crosses, and in the hour of Death. St. Paul was in these two.

The point is very large, and I will take it onely according to the present scope.

How doth a Christian exercise trust in extremity, in extream crosses? for then he must go to God, he hath none else to go to: he is beaten, from We are beaten from all other help. the creature, and as I said before, the soul will have somewhat to go to. The poor creatures, the silly conies they have the rocks to go to, as So­lomon saith: the Soul that hath greater understanding, it is necessitated to trust in God in afflictions. Then the soul must say to God, Lord, if thou help not, none can: as Jehosaphat said in 2. Chron. 20. We know not what to do, but our eyes are to thee. In great afflictions we exercise trust, because we are forced.

And because then we are put to this, we put the promises in suit, the pro­mises 2. Put the promi­ses in suit. made to us for extremity. In Isay 43. 2. he hath promised to be with us in the fire, and in the water. There is a promise of Gods presence: 1. The promises of presence. and the soul improves that: Lord, thou hast promised to be present in great perills and dangers, as there are two of the greatest specified, fire, and water. Thou hast promised thou wilt be present, with us in the fire, and in the water: now, Lord, make good thy promise, be thou present. And when God makes good this promise of presence, then the Soul triumphs, as in Psal. 23. Though I walk in the valley of the shadow of death, I will not fear, because thou art with me, Lord. So in Psal, 27. he begins triumphantly: The Lord is my shield, whom shall I fear? of whom shall I be afraid. Let us ex­ercise our trust this way in extremity. God is with us, and who can be against us, saith the Apostle? Thus the Christian soul lives by trusting in God, in all extremity of crosses whatsoever: the soul is forced to God, and claimes the promises of presence.

And not onely the promise of his presence, but the promise of sup­port and comfort, and of mitigation. There is a promise in 1. Cor. 2. Of mitigotion. 10. 13. God is faithfull, and will not suffer us to be tempted above our strength. Here faith is exercised, Lord, I am in a great crosse now, I am in afflictions, thou hast promised that thou wilt not suffer me to be tempted above that I am able to bear.

[Page 162] Now make good this promise of thine, be present, and be present by way of mitigation, either pull down the crosse, and make it lesse: or raise up my strength, and make that greater: for thou hast promised that thou wilt not suffer us to be tempted above our strength.

And then the soul lives by faith of the issue in great extremities; I am in great extremity, but I know all shall end well, Thus we trust in God in all extremity of afflictions whatsoever: in the houre of Death, when we receive the Sentence of Death, how do we then exercise trust in God?

In Psal, 16. My flesh shall rest in hope: because thou wilt not suffer thy Ho­ly one to see corruption: Because God did nor suffer Christ to see corruption Trust how exer­cised in the hour of death. (who is our head) therefore my flesh likewise shall rest in hope, when I die. Our head triumphed over Death, and is in Heaven, and I die in Faith, I trust in God that raised him from the Dead, who was my surety. I know my debts are paid, my surety is out of prison; Christ, who took upon him to discharge my debts, he is out of the prison of the grave, he is in hea­ven: therefore my flesh shall rest in hope.

If it were not for this, that Christ were risen: when we have the sen­tence of Death, we over-look the grave, we see our selves in Heaven: as David saith, I should utterly have failed, but that I looked to see the goodnesse of the Lord in the land of the living. Then faith lookes beyond Death, and beyond the grave, it looks up, and with Stephen it sees Christ at the right hand of God: we see Christ ready to receive our souls.

Then we trust in God that raiseth the dead: nay, we see our selves as it were raised already.

Thus we see how we should trust in God, in great crosses, and in the sentence of Death. This in a word should be another ground of Pa­tience, Use. Ground of pa­tience and con­tent. & not only of patience, but of contentment, in extrream crosses, in the hour of Death, that all that God doth is for this, that we may exercise trust in him. And if the Soul clasp to him, who is the Fountain of life, the chief good, it cannot be miserable: but this it doth by trust; our trust makes us one with him, it is that which brings us to God: and afflictions, and Death it self force us to exercise faith in the promises, and drive us to him. So God hath overpowered all crosses, extream crosses, even Death it self, that he hath sanctified them to fit us to trust in him, and who can be miserable that trusts in God?

What construction should we make of crosses, and afflictions? Surely, this is to take away false confidence: this is to drive me to God: shall I be impatient and murmur at that which God hath ordained to bring me near­er to himself, to trust in him, to take away all false confidence in the crea­ture?

No, this should cut the sinewes of all carnall confidence, and make us patient, and thankful in all crosses: Because God now is seeking our good, he is drawing good out of these crosses: he labours by this to bring us nearer to himself. Blessed is that crosse, blessed is that sicknesse, or losse of friends whatsoever, that brings us nearer to God. Why doth God take away our dear friends? that we might clinge nearer to him: because he will have us to see that he is al-sufficient.

VVhat doth a man lose when he trusts in God, though he lose all the world? hath he not him that made the world at the first, and can make ano­ther if he please? If a man lose all, and have God (as he hath that trusts [Page 155] in him, and in his Word, for God will not deny his Word and truth: he that trusts in God, hath him, and if he have him) what if he be stripped of all? he can make another world with a Word of his mouth. Other things are but a beame to him: what need a man care for a beame that hath the Sunne?

All the afflictions of this world are to draw or to drive us to God, whether Effect of affli­ctions. To Gods chil­dren. To the wicked. we will or no. As the Messengers in the Gospel, to force the guests to the banquet with violence: so afflictions they are to force us to God, this blessed effect they have in all Gods Children.

But those that do not belong to God, what do they in the hour of death, and in extremity? they are either blocks, as Nabal was, senslesse creatures; or raging, as Cain, Achitophel, and Judas, either sots or desperate in extremity. Saul in extremity goes to the Witch, to ill meanes: David in all extremity he goes to prayer, he goes to his rock and shield; to God who was his all in all. He knew all this was done, to drive him to trust in God. Why art thou disquieted, O my soule? why art thou vexed in me? trust in God; all this is to make thee trust in God, he checks, and chides his own soul. A Child of God doth check himselfe, when his base heart would have him sink and fall down, and go to false means, then he raiseth himself up, trust in God, O my soule.

But such as Saul, proud confident hypocrites, when all outward things are taken away, they go to the Witch, to the Devill, to one unlawfull meanes or other, and at the last to desperate conclusions, to the sword it self.

As we desire to have evidence of a good estate in grace, that we belong To desire God to draw us neer him by crosses. to God: so let us desire God that we may find him drawing us so neare to him by all crosses whatsoever, that we may see in him a supply of whatso­ever is taken from us. If we lose our friends, that we may trust God the more. As St. Paul speaks of the widow, 1 Tim. 5. when her Husband was alive, she trusted to him: but now she wants her former help to goe to, she gives her self to prayer, she goes to God, she trusts in God. So it should be with all, when friends are taken away, we should go to God, he will supply that which is wanting. Those that are berest of any comfort, now they should go to God. What do we lose by that? we had the stream before, now we have the fountain, we shall have it in a more excellent man­ner in God then we had before.

And that makes a Christian at a point in this world, he is not much discou­raged, whatsoever he lose, if he lose all to his life, he knowes he shall have a better supply from God then he can lose in the world: therefore he is never much cast down, he knowes that all shall drive him nearer to God, to trust in God. As St. Paul saith here, We received the sentence of Death, that we might not trust in our selves, but in God that raiseth the dead.

One meanes to settle our trust the better in God reconciled to us in the Covenant of grace through Christ, his beloved, and our beloved, is the blessed Sacrament: and therefore come to it as to a seal sanctified by God for that very purpose, to strengthen our trust in God. How many wayes doth God condescend to strengthen our trust? because it is such an honour to him: for by trusting in him, we give him the honour of all his attributes, we make him a God, we set him in his throne, which we doe not when we trust not in him: how many waies doth he condescend to strengthen our trust?

[Page 164] We have his promise, If we believe in him, we shall not perish, but have God to strength­en our trust hath given us. everlasting life. We have a seale of that promise, the Sacrament: and is not a broad seale a great confirmation? If a man have a grant from the 1. His promise. King; if he have his broad seal, it is a great confirmation: though the o­ther were good, yet the seale is stronger. So we have Gods promise, and 2. His seale. in regard of our weakness, there is a seale added to it.

If that be not enough we have more, we have his oath; he hath pawn­ed his life, As I live, saith the Lord, &c. he hath pawned his being, as he 3. His oath. is God, he will forgive us if we repent. We have his promise, seale, and oath; whatsoever among men may strengthen trust, and faith; God con­descends unto, to strengthen our faith, because he would not have us pe­rish in unbeliefe.

Besides that, he hath given us earnest: a mans trust is strengthened when he hath earnest. Every true Christian hath a blessed earnest, that is, 4. Earnest. the Comforter; he hath the Spirit in him, the first fruits; where God gives and an earnest, he will make good the bargain at the last; where he gives the first fruits, he will add the harvest. God never repents of his earnest, where he hath begun a good work, he will finish it to the day of the Lord. An earnest is not taken away, but the rest is added.

And the same Spirit that is an earnest, is also a pawn and pledge: we will trust any runnagate, if we have a pawn sufficient; now God hath gi­ven 5. A pawne. us this pawn of his Spirit. Christ hath given us his Spirit, and hath taken our flesh to heaven; our flesh is there, and his Spirit is in our hearts; besides many evidences that we have in this life as pawns.

Indeed in extremity sometimes we must trust God without a pawne, upon his bare word, Though he kill me, yet will I trust in him, saith Job; but God ordinarily gives us many pawns of his love.

The Sacrament is not onely a Seal of the promise, but likewise it hath another relation to strengthen our faith; it is a seizon, as a piece of earth 6. Seizon. that is given to assure possession of the whole: as a man saith, Take, here is a piece of earth, here is my land: here are the keyes of my house: so in the promises sealed by the Sacrament, here is life, here is favour, here is for­giveness of sins, here is life everlasting: what can we have more to strength­en our faith? God hath condescended every way to strengthen us, if we will come in, and honour him so much as to trust him with our souls, and our salvation. Therefor let us come to the Sacrament with undoubted confi­dence, God will keep his credit, he will not deceive his credit, he will never forsake those that trust in him, Psal. 9. But to answer an Objection.

Oh! all these are confirmations indeed, if I did believe and trust in God, Object. but my heart is full of unbelief: Indeed all these are made to some that believe already in some measure, they have this seale, and oath, and ear­nest, and pawnes, and first fruits, and all, if they believe, but I cannot bring my heart to trust in God.

What hinders thee?

I am a wretched creature, a sinfull creature. Answ.

Doest thou mean to be so still? It is no matter what thou hast been, but what thou wilt be. The greater the sickness, the more is the honour of the Physitian in curing it: the greater thy sins, the more honour to God in for­giving such sins. Retort the temptation thus upon Satan: God works by contraries, and whom he will make righteous, he will make them to see their sins; and before he will raise us up, he will make us rotten in our [Page 165] graves; before he will make us glorious, he will make us miserable. I know that God by this intends that I should despaire in my self: God intends that I should despaire indeed, but it is that I should despair in my self, as the text saith here, that we should not trust in our selves, when we have a sight of the vilenesse of our sins: but in God that raiseth the dead, that raiseth the dead soul, the despairing soul, that it should trust in him. Therefore retort the temptation upon Satan, because I see my sins, and de­spaire in my self, therefore I trust in God. He that is in darknesse and sees no light, let him trust in the Lord his God.

Mark for thy comfort, the Gospel calls men who in their own sense, and feeling think themselves furthest off: he that is poore, and sees his want, Blessed are the poore in Spirit. But I have no Grace, Oh that I had grace Blessed are they that hunger and thirst. If thou mourn for thy sins, Blessed are they that mourn.

Thou findest a heavy load of thy sins, Come unto me all ye that are wea­ry, and heavy laden, and I will ease you. The Gospel takes away all the ob­jections and misdoubtings of the unbelieving heart, God is so willing to come to him. Therefore stand not cavilling, interpret all to the best. God will have us to despair in our selves, that we may trust in him; and then we are fittest to trust in God, when we despaire in our selves, then we make God all in all; he hath righteousnesse enough, holinesse enough, satisfaction enough, he hath all enough for thee.

And for men that are not yet believers, how wondrously doth God labour to bring such men to a good hope? If they yield themselves and come in, Meanes of trust to unbelievers. there is an offer to every one that will come in and take the water of life.

There is a command: he that hath commanded, Thou shalt not murder, Thou shalt not steal: he layes a charge on thee that thou believe, 1 John 3. This is his c [...]mmand, that we believe in the Son of God. And think with thy self, thou committest a sin against the Gospel, which is worse then a sin against the law: for if a man sin against the law, he may have help in the Gospel: but if he sin against the Gospel, there is not another Gospel to help him. God offers thee comfor, the commands thee to trust in him, and thou rebellest, thou offendest him, if thou do not believe.

Is not here incouragement, if thou be not more wedded to thy sinfull course, then to the good of thy soule? If thou wilt still live in thy sins, and wilt not trust in God, then thou shalt be damned, there is no help for thee if thou believe not, the wrath of God hangs over thy head. Thou art condemned already by nature: if thou believe not, thou needest no further con­demnation, but only the execution of Gods justice.

Naturally thou art born the Child of wrath, and God threateneth thee to stir thee up, and to make thee come in: he useth sweet allurements, (be­sides the commands and threatnings) Come unto me all ye that are weary and heavy laden, and I will ease you. And, Why will ye perish, O house of Israel? And, O Jerusalem, Jerusalem, how oft, &c? God complaines of thee, he allures thee, he sends his Embassadours. We are Ministers in Christs Name to beseech you to be reconciled: to come in to cast down your weapons, your sins, to believe in God, and trust in his mercy, and to hope for all good from him. What should keep thee off, he is willing to have thee be­lieve?

[Page 166] Trouble not thy self with dark scruples of his eternall decree, obey the command, obey the threaning, and put that out of doubt: if thou yield to the command, if thou obey the threatning, if thou be drawn by that, undoubtedly thou art the child of God. Put not in these doubts and janglings, things that are too high for thee till thou be­lieve. Indeed when thou believest, then thou mayst comfort thy self, I believe, therefore I know I shall be saved: Whom he hath chosen, them he calls, and whom he calls, hè justifies. I find my self freed from the sentence of condemnation in my heart, therefore I know I am called, I know I am elected: then with comfort thou mayest go to those disputes. But not before a man obeys: put those cavils out, and obey the Gospel, (when sal­vation is offered, when Satan puts these things to thee) when thou art threatned, and commanded.

How shall this justifie God at the day of judgment against damned wretches, that have lived in the bosom of the Church, and yet would not believe? They will believe after their own fashion, if God will save them, and let them live in their sinful courses: but they will rather be dam­ned then they will part with them. Are they not worthy to be dam­ned? (judge thy self) that rather then they will alter their course, and re­ceive mercy with it, rather then they will receive Christ, whole Christ, as a King and a Priest, to rule them as well as to satisfie for them: they will gild over their wicked courses and will have none of him at all: they will rather be damned then take another course, their damnation is just.

If thou take whole Christ, and yield to his government, he useth all meanes to strengthen thy faith after thou believest, and he useth all means to allure thee to believe. It is a point of much consequence, and all de­pends upon it, it is the summe of the Gospel, to trust in God, in Christ (therefore I have been a little the longer in it,) till we can bring our hearts to this we have nothing.

When we have this, then when all shall be taken from us, as it will ere long, all the friends we have, and all our comforts: yet our trust shall not be taken from us, nor our God in whom we trust shall be taken from us: we shall have God left, and a heart to trust in God that will stand us in stead when all other things shall fail. That we might not trust in our selves, but in God

These words have a double force in this place.

First, St. Paul might reason thus, I am brought to death, as low as I can be, even to receive the sentence of death, but I trust in God who will raise me when I am dead: therefote he can raise me out of sicknesse, though there be no means, no physick, he can do it himself. Or if it were persecution, he might reason, I am now persecuted: but God will raise me out of the grave: therefore he can raise me out of this trouble if it be for my good: It hath the force of a strong argument that way.

And it hath another force, that is, put case the worst, I received the sen­tence of death, that is, if I die, as I look for no other, yet I trust that God that raiseth the dead, he will raise me: the confidence of the resurrection makes Prayer to God. me die comfortably. As we sleep quietly, because we hope to rise again, and we put our seed into the ground, with comfort, why? we hope to receive it in a more glorious manner in the harvest: so though my body be [Page 167] sowen in the earth, it shall rise a glorious body; I trust in God, though I receive the sentence of death, yet I shall sleep in the Lord, as when I goe to sleep, I hope to rise again: so I trust when the resurrection shall come, that my body shall waken, and arise. I trust in God that raiseth the dead; because he raiseth the dead, he can recover me if he will: if not, he will make this body, a glorious body afterward: so every way it was a strong argu­ment with Saint Paul, I trust in God that raiseth the dead.

The Apostle draws an argument of comfort from Gods power in rai­sing the dead. And it is a true reason, a good argument: he that will raise the dead body out of the grave, he can raise out of miserie, out of captivity: the argument is strong. Thus God comforts his people in Ezek. 37. in that parable of the drie bones, that he put life in. So the blessed Apostle St. Paul, he speaks of Abraham, Rom. 4. 17. He looked to God who quickneth the dead, who calleth things that are not, as though they were. What made A­braham to trust in God, that he would give him Isaac again? he considered if God can raise Isaac from the dead, if he please he can give me Isaac back again: and though Isaac were the sonne of promise, yet he trusted Gods Word, more then Isaac the sonne of his love. Why? he knew that God could raise him from the dead, though he had sacrificed him: he trusted in God, who quickneth the dead. Doct. The resurrecti­on an argument to strengthen faith.

It strengthens our faith before death, and in death. I will not enter into the common place of that point concerning the resurrection, it would be te­dious and unjust, beause it is not intended here, but onely it is used as a special argument. Therefore I will but touch that point. Doct. God will raise from the dead.

Nature is more offended at this, then any other thing: But St. Paul makes it cleare, that it is not against nature, that God should raise the dead, 1 Cor. 15. To speake a little of it, and then to speake of the use the Apostle made of it, and of the use that we may make of it. Saith the Apostle in that place, speaking to witty Atheists that thought to have cavilled out the resur­rection from the dead: Thou fool, thou speakest against nature, if thou think it altogether impossible.

Look to the seed, do we not see that God every spring raiseth things that were dead? We see in the silk-worm, what an alteration there is from a flie to a worm, &c? We see what men can doe by Art, they make glasses, of what? of Ashes. We see what nature can doe, which is the ordinary providence of God, we see what it can do in the bowels of the earth: What is gold, and sil­ver, and pearle? is it not water and earth, excellently digested, exquisitely concocted and digested? That there should be such excellent things of so base a creature. We see what Art and nature can do. If Art, and nature can do so great things, why do we call in question the power of God? if God have revealed his Will to do so, why do we doubt of this great point of Gods raising the dead?

The Ancients had much adoe with the Pagans about this point, they handled it excellently, as they were excellent in those points which they were forced to by the adversaries, and indeed they were especially sound in those points. I say they were excellent and large in the handling of this: but I will not stand upon that; it is an Article of our Creed, I believe the re­surrection of the body: Indeed, he that believeth the first Article of the [Page 168] Creed, he will easily believe the last: he that believes in God the Father Al­mighty maker of heaven and earth, he will easily believe the resurrection of the body.

But, I will rather come to shew the Use of it. God will raise the dead; Therefore Gods manner of working is, when there is no hope, in extremity, Gods manner to work when there is no hope. (as I touched before;) he raiseth us, but it is when we are dead: he doth his greatest works when there is least hope. So it is in the resurrection out of troubles, as in the resurrection of the body, when there is no hope at all, no ground in nature, but it must be his power altogether that must do it, then he falls to work to raise the dead.

Therefore our faith must follow his working, he raiseth the dead; he Use. To answer Gods worke with our faith. justifies a sinner: but it is when he is furthest from grace, a sinner despairing of all mercie: then he hath the most need of justification. He raiseth the dead, but it is then when they are nothing but dust, then it is time for him to work to raise the dead. He restores, but it is that which is lost. God ne­ver forgets his old work, this was his old manner of working at the first, (& still every day he useth it) he made all of nothing, order out of confusion, light out of darkness: This was in the creation, and the like he doth still, he never forgets his old work. This St. Paul being acquainted with he fast­neth his hope, and trust upon such a God as will raise the dead. Therefore make that use of it that the Apostle doth, when the Church is in any cala­mity, which is as it were a death, when it is as in that 37. of Ezekiel, drie bones, Comfort your selves: God comforted the Church there, that he would raise the Church out of Babylon, as he raised those dead bones, the one is as easie as the other. So in the government of the Church continually he brings order out of confusion, light out of darkness, and life out of death, that is, out of extream troubles, when men think themselves dead, when they think the Church dead, past all hope, then he will quicken, and raise it: so that he will never forget this course, till he have raised our dead bo­dies, and then he will finish that manner of dispensation. This is Gods manner of working.

We must answer it with our faith, that is, in the greatest dejection that can be, to trust in God that raiseth the dead: Faith if it be true, it will answer the ground of it; but when it is carried to God, it is carried to him that raiseth the dead: therefore though it be desperate every way, yet notwithstanding I hope above hope, I hope in him whose course is to raise the dead; who at the last will raise the dead, and still delights in a proportion to raise men from death, out of all troubles and miseries.

Well, this God doth, and therefore carrie it along in all miseries what­soever, in soul, in body, or estate, or in the Church, &c.

God raiseth from the dead, therefore we must feel our selves dead before we can be raised by his grace. What is the reason that a Papist cannot be a good Christian? he opposeth his own conversion; what is conversion? It is the first resurrection, the resurrection of the soul: but that which is raised must be dead first: they account not themselves dead, and therefore oppose this resurrection. And so when we are dead in grace, or comfort, let us trust in God that raiseth the dead; And so for outward condition in this life, and the estate of the Church.

The conversion of the Jewes, which seems a thing so strange: when a man thinks how they are dispersed, and thinks of their poverty and dis­grace, he thinks, Is this a likely matter? Remember what God hath said, [Page 169] he will raise the dead. And because this is a work that seems as hard as the raysing of the dead, therefore their calling and conversion is called a kind of resurrection, Rom. 11. Let us hope for that: He that raiseth the body, will raise that people, (as despicable as they are,) to be a glorious people, and Church.

And so for the confusion of the man of sin, The revelation of the Gos­pel, when it came out of the grave of darknesse, out of the Egyptian dark­nesse of Popery, was it not a raising of the dead?

When Luther arose for the defence of the truth, a man might have said Luther. to him, What? doest thou set thy self against the whole World? go to thy cloyster and say, Lord, have mercy upon us. Doest thou hope to reform the World against all the World? Alas, he trusted in God that raiseth the dead, that raiseth men to conversion when he pleaseth, and that raiseth the Church when he pleaseth, even from death. He raised the Church out of Babylon, And he will raise the Jewes that now are in a dead state: why should we doubt of these things, when we believe, or professe to believe the main, the resurrection from the dead?

And every day in the Church, God is raising the dead spiritually: the dead hear the voyce of Christ every day, when the Ministery is in power, when there is a blessing upon it, conveying it to the heart, then he is raising the dead. So, Wisdom is justified of her children; the Gospel is justified to be a powerful doctrine, having the Spirit of God clothing it, to raise people from the dead, those that are dead in sin.

There are none that ever are spiritually raised, but those that see them­selves dead. And that is the reason why we are to abhor Popery, because it teacheth us that we are not dead in our selves, and then there can be no re­surrection to grace; for the resurrection is of the dead: the more we see a contrarietie in Nature to Grace, the more fit objects we are for the divine power of God to raise, He raiseth the dead.

Thus we see how to go along with this, in all troubles, God will raise How to argue in extremity. the dead, therefore he will bring me out of this trouble, if he see it good: Therefore in extremity, let us thus reason with our selves: Now I know not which way to turn me; there is but a step between me and death: if God have any purpose to use my service furthet, he that raiseth the dead, will raise me from the grave, to him belong the issues of death, Psal. 67. he can give an evasion and escape if he will: if not if he will not deliver me, then I die in this faith that he will raise me from the dead.

This is that that upholds a Christian in extremity: This made the Mar­tyrs so confident: this made those three young men so resolute that were cast into the fiery Furnace: what was their comfort? Surely this, God can deliver us if he will (say they) he is able to deliver us now: but if he will not do this for us, he will raise our bodies, if he will not deliver them here, there will be a final deliverance at the resurrection.

So in Heb. 11. those blessed men, they hoped for a better resurrection, and this made them confident.

This makes us confident to stand out against all the threatnings and all the crosses of the world, that we may hold our peace with God notwith­standing all the inticements, and allurements to the contrary, because we trust in God that raiseth the dead.

[Page 170] Again, let us learn to extract contrary principles to Satan, out of Gods To extract con­trary principles to Satan. proceedings. What doth he reason, when we are dead, either in sin, or in misery? What hast thou to do with God? God hath forsaken thee: No, saith faith, God is a God raising the dead; the more dead I am in the eye of the world, and in my own sense, the nearer I am to Gods help. I am a despairing sinner, a great sinner: but the more God will magnifie his merey, that where sin hath abounded, grace may abound much more. Retort home the argument, draw contrary principles to him, this is a divine Art which faith hath.

Oh, but then you may presume, and do what you list.

Not so, (retort the argument again upon him) if I do so, God will bring me to death, he will bring me to despair; and who is it that delights to have that course taken with him, to be brought so low? So every way we may retort temptations from this dealing of God. If I be carelesse, he will bring me as low as hell, I shall have little joy to try conclusions with him.

And if thou be low, despair not, thou art the fitter object, God raiseth the dead, therefore I will not add to my sins legal, I will not add this Evangelical sin, this destroying sin of despair, and unbelief; but I will cast my self upon the mercy of God, and believe in him that raiseth the dead; and desire him to speak to my dead soul, which is as rotten as Lazaru's body which had been so long in the grave; that he would say to it, Come forth of that cursed estate; it is but for him to speak the word, to blesse his word, and then it will come out by faith. It is the Art of faith to draw contrary arguments to Satan, and those that belong to God do so in all temptations: but those that do not, they sink lower and lower, having no­thing to uphold their souls: they have not learned to trust in God that rai­seth the dead.

God is the God that raiseth the dead: Therefore let us oft think of this, To carry our selves as ex­pecting the re­surrection. think what God means to do with us, that we may carry out selves answer­ably, I trust in God that raiseth the dead: Therefore let us honour God while we live, with that body that he will raise: let us be fruitful in our place. Saint Paul drawes this conclusion, 1 Cor. 15. from the resurrecti­on, Finally, my brethren, be constant, unmoveable, alway abounding in the work of the Lord, knowing that your labour is not in vain in the Lord. Especially considering that he will raise the dead bodies after a more glorious manner then they are now, he will make a more glorious body. For alway Gods second works are better then his first: he raiseth the dead, and will make our bodies, like the glorious body of Christ.

But the point of the resurrection is very large, and perhaps I shall have better occasion to speak of it afterward. I onely apply it to the present purpose, how it strengthens faith in misery, and in the houre of death.

A man is strengthened in his faith when he thinks, now I am going the way of all flesh, I am to yield my soul to God, and death is to close up mine eyes: yet I have trusted in God, and do trust in God that will raise my body from the grave. This comforts the soul against the horrour of the grave, against that confusion and darknesse that is after death.

Faith seeth things to come as present, it sees the body (after it hath a long time been in the dust) clothed with flesh, and made like the glorious bodie of Christ: faith sees this, [Page 171] and so a Christian soule dies in faith, and sowes the body as good seed in the ground in hope of a glorious resurrection.

And that comforts a Christian soule, in the losse of children, of wife, of friends, that have been dearest, and nearest to me, I trust in God that raiseth the dead, that he will raise them again, and then we shall all be for ever with the Lord: it is a point of singular comfort: for the maine Arti­cles of our faith, they have a wondrous working upon us, in all the passages of our lives; it is good to think often upon the pillars of our faith, as this is one, That God will raise us from the dead. But I go on to the next verse.

SAint Paul sets down his troubles to the life, that he might make himself and others more sensible of his comforts, and of Gods grace, and goodness in his deliverance. These words contain his deliverance out of that trouble, his par­ticular deliverance out of a particular trouble: And this de­liverance is set down by a triple distinction of time, as time is either past, present, or to come; so God who is the deliverer for all times, he hath delivered us for the time past, he doth deliver us for the present, in whom we trust that he will deliver us for the time to come.

After St. Paul had learned to rrust in God, after he had taken forth that lesson, a hard lesson to learn, that must be learned by bringing a man to such extremity; I say, after he had learned to trust in God that raiseth the dead, God gave him this reward of his diligence in the blessed school of afflictions, he delivered him, who hath delivered us, and who doth deliver us continually, he will not take his hand from the work, and for the time to come I hope he will do so still.

St. Paul here calls his trouble a death. It was not a death properly, it is but his aggravation of the trouble that calls it a death: because Gods mercy onely hindred it from being a death, it was onely not a death, it was some desperate trouble, some desperate sicknesse, the particular is not set down in the Scripture. We know what a tumult there was about Diana of Ephesus, Acts 19. and in 1. Cor. 15. He fought with beasts at Ephesus, (which is in Asia) after the manner of men. Whether it were that, or some other we know not; whatsoever it was, he calls it a death: he doth not call it an affliction, but a death, & a great death, to make himself the more sensible.

VVherefore have we souls, and understandings, but to exercise them in setting forth our dangers, and the deliverances of God? to consider of things, to affect us deeply? The Apostle here to affect himself deeply, he sets it down here by a death.

And oft-times in the Psalmes, the Psalmist in Psalme 18. and Psal. 11. he calls his afflictions death and hell, and so they had been indeed except God had delivered him. But to come to the points that are considerable hence. First of all we may observe this, that

[Page 172] Secondly, After God hath wrought his own work, then he delivers hischildren.

Thirdly, he continues the work still, he doth deliver me.

Fourthly, That upon experience of Gods former deliverance, Gods children have founded a blessed argument for the time to come, He hath, & he will deliver me. God is alway like himself, he is never at a loss, what he hath done, he doth, and will doe, reserving the limitations, as we shall see afterward.

He delivered St. Paul, but it was after he had brought him to receive Doct. 1. God doth not at the first deli­ver his children. the sentence of death, and after he had learned not to trust in himself, but in God that raiseth the dead. God deferres his deliverance for many reasons: To name a few.

God doth deferre his deliverance, when we are in dangers, partly (as Reason. 1. you see here) to perfect the work of mortification, of self-confidence, to subdue trust in any earthly thing. St. Paul by this learned not to trust in himself.

And then to strengthen our faith and confidence in God, when we are 2. drawn from all creatures to learn to trust in him.

And to sweeten his deliverance when it comes, to indear his favours, 3. for then they are sweet indeed after God hath beat us out of our selves. Summer and Spring are sweet after Winter: so it is in this vicissitude, and intercourse that God useth; favour after affliction and crosses, is favour in­deed. That makes heaven so sweet to Gods Children when they come there because they go to Heaven out of a great deal of miserie in this world.

And partly likewise God defers it for his own glory, that it may be 4. known for his meer work: for when we are at a losse, and the soul can reason thus, God must help or none can help, then God hath the glory: therefore in love to his own glory he defers it so long.

Again, he useth to defer long, that he might the more shame the enemies at length: for if the affliction be from the insolencie and pride of the ene­mies, 5. he deferres deliverance, till they be come to the highest pitch, and then he ariseth as a Gyant refreshed with wine, and smites his enemies in the hinder parts: he is as it were refreshed on the sudden. And as it is his greatest glory to raise his children when they are at the lowest: so it is his glory to confound the pride of the enemies when it is at the highest: if he should do it before, his glory would not shine so much in the confu­sion of them, and their enterprises against his children. One would think he should not have let Pharaoh alone so long; but he got him glory the more at the last, in confounding him in the Red-sea: So Haman came ve­ry farre, almost to the execution of the decree; he had gotten by his poli­cie and malice, and then God delivered his Church, and confounded Ha­man. These and the like reasons may be given to shew that God in heaven­ly and deep wisdom doth not presently deliver his children.

The proper use of it is, that we should learn not to be hasty, and short­spirited in Gods dealing, but learn to practise that which we are often injoyn­ed, to wait on God, to wait his good leasure.

Especially considering that which is the second point, let that satisfie us, that Doct. 2. God delivers after he hath done his work.

[Page 173] Let us wait, for he will deliver at length: perhaps his time is not yet that he will deliver; but usually when all is desperate, when he may have all the glory then he delivers. He delivered the three young men, but they were put into the fire first, and the Furnace was made seven times hotter, that he might have the glory in consuming their enemies: so he delive­red Hezekias in his time, but it was when the enemy was even ready to seize upon the City. He promised St. Paul that not one man should perish in the ship, but yet they suffered shipwrack, they went away onely with their lives. God doth so deliver his, that he doth not suffer them to perish in the danger.

Therefore let us stay his time, and waite, it may be it is not Gods time yet. Use. To wait Gods time. Gods time to deliver is.

When shall we know that it is Gods time to deliver? that we may wait with comfort.

God knowes his own time best, but usually it is when we are brought very low, and when our spirits are low: when we are brought very 1. When we are low. low, both in regard of humane support, and in regard of our spirits, when we are humble, when our souls cleave to the dust: help, Lord, for we are brought very low: Help Lord, for vain is the help of man.

When the Church can plead so, it is a good plea, when we are at the lowest, and the malice of the enemy is at the highest, when the waters swell, Help, Lord, for the waters are come into my very soul, when we are very low, and the enemies very high, as we see in Pharaoh. And so in Herod when he was in the height of his pride, when he was in all his glory, God takes him there.

Thus God delivers his, and confounds his enemies; I joyn them both together, for the one is not commonly without the other: the annoyance of Gods Children is from their enemies: therefore when he delivers the one he confounds the other. When the malice of the one is at the highest, and the state of the other is at the lowest, and their spirits are af­flicted and cast down with their estate, then is the time when God will deliver.

Again, when our hearts are inlarged to pray, when we can pray from a broken heart: as you see here, he joynes them together, God will deliver 2. When we are inlarged to pray. me, but it must be by your prayers: when we have hearts to pray, and when others have hearts to pray for us, that is the time of deliverance. Usually there goes before deliverance an enlarged heart to pray to God; as we see in Daniel, Dan. 9. a little before they came out of Babylon, he had a large heart to pray to God. And when we can plead with God his promise, Remember, Lord, thy promise wherein thou hast caused us to trust: when we can cast our selves upon Gods mercy with prayer, and plead with God to re­member his promise, it is a sign God means to deliver us. When the heart is shut and closed up, that it cannot speak to God: when there is some sin or other that doth stifle the spirit, that it cannot vent it self with that liberty to God, it is a signe that it is not the time yet of Gods deliverance.

God will at the length deliver: therefore from both these (that he doth deferre deliverance, and that he will deliver at length) let us inferre this lesson of waiting, let us wait therefore, and wait with comfort. Let us remember these principles. Grounds of waiting.

First, God hath a time (as for all things) so for our deli­verance.

[Page 174] Secondly that Gods time is the best time, he is the best discerner of op­portunities.

Thirdly, remember that this shall be when he hath wrought his work upon our souls, specially when he hath made us to trust in him. As here, when Saint Paul had learnd to trust in God, then he delivered him. And why should we desire to do our bodies good, or our estates good, till God hath wrought his cure on our souls? for God intends our souls in the first place: our soules they are the whole man in a manner. The welfare of the soul drawes the welfare of the body, and the welfare of the estate af­ter it; the body shall do well if the soul do well.

Therefore we should desire rather that the Lord would let the affliction stay, then that it should part without the message for which God sends it. Every affliction is Gods messenger: we should desire the Lord to let it stay for the answer for which he hath sent it.

And indeed, it will never part without the answer for which God sends it, till it have humbled us, till it have brought us to trust in God, till we be such as we should be. And a Christian soul rather desires to be in the Furnace, to be under the affliction, to be purged better yet, then to have the crosse, and affliction removed, and not to be a whit the better for it. Therefore considering that there will be a time, and that Gods time is the best time: and that this time will be when he hath fitted us, we should learn to waite in any crosse, and not to be over hasty.

Again, consider, though the time be long: yet he will deliver at length by death, death will end all miseries.

And consider, that how long soever we indure any thing, yet what is that that we indure here, to that that we are freed from by Christ? We are freed from misery, from all misery, from the wrath of God, from dam­nation. And what is that that we can suffer here, to the glory and joy that remaines for us in heaven? What is all that we can suffer here, to that that Christ hath indured for us? what is all that we can indure here, to that that we have deserved? Considering then what we are delivered from, what God hath reserved for us, what Christ hath indured, and what we deserve, it will make us wait, and wait with patience. Especially conside­ring (as I said before) that God is working his good worke for our good: though we at the first perhaps for a while doe not see the meaning of the affliction, the meaning of the cross, we cannot read it perfectly; yet in gene­ral we may know, it is for our good: God of his infinite wisdom will not suffer a hair to fall from our heads without his providence, And all shall work together for the best to those that love him, Rom. 8.

It is long then we see ere God deliver, and why? and at the last he will deliver one way or other: and therefore let us waite quietly, and this the Saints of God have practised in all ages, Psal. 62. Yet, my soul, keep silence to the Lord. He had a shrewd conflict with himself when he saw how good causes were trampled on, and he saw the insolence of wicked persons, how they lift up their heads, Yet, my soul, keep silence to the Lord. So he begins, Psal. 73. Yet God is good to Israel, for all this. And God chargeth it upon his people that they should waite, If I tarry, wait thou, Hab. 2. 2. And the blessing is promised to those that can wait and not murmur, as in Psal. 147. 11. It is a duty that we are much urged to, and very hardly brought to the practice of: therefore we are to hear it pressed the more, Psal. 147. The Lord taketh pleasure in them that fear him, in those that hope in his mercy: in those that trust in his mercy. [Page 175] The like you have in many places, Isay, 30. 18. Therefore will the Lord wait, that he may be gracious to you: therefore he will be exalted, that he may have mercy upon you: he is a God of judgement, Blessed are all that wait for him. So in Lament. 3. The Church still waits upon God.

How oft doth David charge himself, Wait, and trust in God, O my soul? Let us learn this upon these grounds, that God is long ere he deliver, but at last he will deliver, and that is sufficient to force this, to wait still upon God with patience and silence.

Well, thus we see God doth deliver, Who dilivered us, &c. What will he do for the time present? he hath delivered, and doth deliver, and he will deliver. From all joyntly together you see, that

They have alwayes troubles, when one is past another is present; deli­verance supposeth dangers.

There have been dangers, there are dangers, and there will be dangers. Our life is a warfare, a temptation, we are absent from God, we are al­way exposed to dangers. We live in the middest of Divels, and of Divellish-minded men: we have corruptions in us that expose us to sin, and sin drawes on judgments, we are alway in danger one way or other while we live in this VVorld. But our comfort is, that as there have been dangers, and are dangers, and will be dangers; so there hath been deliverance, there is deliverance, and there will be deliverance. It is a trade that God useth, it is his Art, God knoweth how to deliver his, as Saint Peter saith; he hath al­way exercised it, he is excellent at it: he hath delivered his Church, he doth deliver his Church, and he will deliver his Church: and so every par­ticular member, he hath, and doth and will diliver them.

VVonderfull is the entercourse that God useth with his people, and their estate. Even as in nature there is a change and entercourse of day and night, of light and darknesse, of morning and evening, of summer and win­ter, of hot and cold: so in the life of a Christian there are changes, dan­gers, and deliverance. There is a sowing in tears, and a reaping in joy; there is a night of affliction, and a morning of joy and prosperity, Heavinesse may be in the evening, but joy commeth in the morning.

And thus we go on till we end our daies, till we be taken to Heaven, where there shall be no Change, where all teares shall be wiped from our eyes.

If we had spirituall eyes, eyes to see our danger, to see how full the World is of Divells, & then to consider how many dangers this weak life is subject to, how many casualties: we cannot go out of doores, we cannot take a journey, but how many dangers are we subject to? we are invironed with perpetual dangers, the snares of death compasse us almost every where, abroad, and at home, in our greatest security.

But our comfort, is that God doth compasse us with mercy, as it is, Psal. 32. As dangers are round about us, so God is a Wall of fire about us: we have dangers about us, Divells about us, we have a guard about us, we have God about us, we have his Angels about us, we have all his creatures about us, All things are yours, saith the Apostle, &c.

It is God that hath delivered us, that doth deliver us. Who restraines the divels from having their wills of us? they are enemies not only to our souls, and to our salvation, but to our bodies: they are enemies to our health, as we see in Job: we live in the middest of Lyons, oft-times, in the mid­dest [Page 176] of enemies; who restraines their malice? we are preserved from dan­gers day and night: who shuts in the doores, who watcheth over us, but he that keeps Israel? It is God that delivereth us. Without his delive­rance all deliverances were to little purpose: all shutting in were to little purpose, except he shut us in that shut Noah into the Ark: he must watch over us. It is God that delivereth us.

But doth he deliver us onely outwardly?

No, he hath delivered, and he doth deliver us spiritually. He hath 2. Spiritually. delivered us from the power of hell, and damnation, he doth deliver us from many sins that we should commit: and when we have sinned, he delivers us from despair, he delivers us from presuming, by touching our hearts with saving grief for sin; if we belong to him, one of the two wayes he delivers, either from the sin or from the danger of the sin, either from the committing of the sin or from despairing for the sin, or presuming in a course of sin.

Who delivereth us from our inbred corruptions? Should we not run every day into the sins that we see others commit? Who cuts short our lusts, and suppresseth them, that we are not swearers, that we are not licentious persons, that we are not Godlesse persons? are we not hewn out of the same rock? Who keeps us from sin? Is it any inbred goodnesse? Are we not all a like tainted with originall fin? Children of wrath? Who puts a difference between us and others? It is God that hath delivered us, and that doth deliver us.

It is his mercy that we do not commit sin, it is his preventing deli­verance; and when we have committed sin, it is his mercy to pardon it, there is his preserving deliverance from despair after the committing of sin.

All are beholding to God for deliverance, those that have committed sin, that he delivers them from the wrath to come, from the damnation that they deserve; and those that have the grace not to commit sin, they are beholding to him, that he delivers them from that which their corrup­tions else would carry them to, if he should take his government from their hearts.

We have an inward guard as well as an outward, an invisible guard, We are kept by the Spirit of God through Faith to salvation. We have a guard An inward guard. God delivereth us from our selves. that keeps us from despair, from sinking. God delivereth us from our selves by this inward guard. There is not the vilest Atheist that lives, but let God open his conscience, and let loose himself upon himself, to see what he deserves, to see what he is ready to sink into, if he see not Gods mercy to deliver him: if he see not an Intercessor, a Mediator to come be­tween God & him, what would become of him? Therefore saith Saint Paul in Philip. 4. The peace of God which passeth all understanding shall (guard) your hearts and minds; for so the word is in the Original, shall guard your hearts and minds.

We have not onely a guard outward, but we have a peace in us, the Spirit of God, the strengthening power of God, the sight of the love of God. God delivers us as from all others, so from our selves. Judas had no enemies, God let him loose to himself, what became of him? Achi­tophel had no enemy, God let him loose to himself too, and then we see what a desperate conclusion he came to.

So, whosoever thou art that contemnest Religion, that makest any thing [Page 177] of greater moment and respect then that, if thou hadst not an enemy in the world, but all were thy friends: as Judas had all to be his friends, the Pha­risees were his friends, he had money of them: but God opened his consci­ence, and he could not indure the sight of it, it spake bitter things to him, when God opened an inward hell in his conscience. So God doth deli­ver us outwardly and inwardly, and the inward is double, partly from de­spair, partly from the rage of corruptions, (as I said before) Is it not God that tyes up our corruptions? There is such a world of sin in the heart of a man, as often he finds the experience of it, when he meets with a fit temp­tation to his disposition, that Gods Children complain of themselves that the sins of their hearts have deceived them: so God delivers men from the rage of lusts, he tyes up their corruptions, and delivers them from them. And when we fall, and are ready to despair for them, he delivers us from despair. He doth deliver, he is perpetually delivering, it implies that we alway stand in need of deliverance.

Therefore we should alway look up to God, he is the breath of our nostrils, In him we live, and move, and have our being, in him we stand, and in him we are delivered in the middest of all our enemies, it should stir up our hearts thankfully to depend upon God; he that hath delivered us, he doth deliver us: if he should not continue his deliverance we should be continu­ally in extream danger.

A Christian is never in so great perplexity but God is delivering of him, even in trouble: So the Church saith Lamentations 3. It is Gods mercy that we are not all consumed.

The Church was in a pittifull estate then, one would have thought they were as low as almost they might be: yet notwithstanding the Spirit of God in those blessed men that lived in those times, they saw that they might have been worse then they were: and they saw that there was some danger from which they were delivered, It is thy mercy that we are not all consumed. God delivered them from extremity.

Nay, in troubles God doth deliver so, as there may be a distinction for the most part between his and others. When I gather my Jewels it shall be known who serves me, and who serves me not. Mal. 3. God continually de­livers, more especially at sometimes.

As we say of providence, providence is nothing but a continued act of creation. And it is true, the same power that created all things of nothing, Providnce what. the same power sustains all things. God upholds all things with his right hand.

For even as it is with a stone which is upheld by a mans hand, let him withdraw his hand, and down it falls: so naturally all things as they are raised out of nothing, so they will fall to their first principles, except they be sustained by that continuall act of creation which we call providence, to maintain them in the order wherein they were set at the first. So there is a continuall act of deliverance, till we be delivered out of all troubles, and set in a place where there shall be no more annoyance at all either from within us, or without us. God doth still deliver.

O, let this move us to a reverence of the eye and Majesty of the great Use. To carry our selves reverent­ly to God. God, of the presence of God. Who will willingly provoke him, of whom he stands in need to deliver him?

Let God withdraw his deliverance, his preventing deliverance, or his [Page 178] rescuing deliverance: for (as I said) there is a double deliverance: he prevents us from trouble, he delivers us that we do not fall into it: and when we are fallen into it, he rescues us. If God should not thus deliver us, there is no mischief that any others fall into, but we should fall into the like, were it not for his preventing deliverance.

As St. Austin saith well; A man that is freed from sin ought to thank God as well for the sins that he hath not committed, as for the sins that he hath had forgiven: for it is an equall mercy that a man fall not into sin as for his sin to be pardoned. And so for troubles too, it is Gods mercy to prevent troubles as well as to deliver out of trouble when we are fallen in­to it.

Who would not reverence this great God? what miscreant wretches are they that inure their tongues to swearing to tear that Majesty, that if he should withdraw his deliverance and protection from them, what would become of them?

Where there is perpetuall dependance upon any man, how doth it in­force reverence and respect even amongst men? Itis Athiesm therefore for men to inure their tongues to speak cursed language, to inure their hearts to entertain prophane thoughts of God, and to neglect the consideration of his Majesty. Holy men in Scripture are said to walk with God, that is, to have God in their eye, in all times, in all places, as he had them in his eye, to delight in them, to prevent troubles, and to deliver them from troubles when they were in them.

We should take notice of Gods speciall providence in this kind, that God by deliverance often gives us our lives, and it should teach us to con­secrate our lives to God. Who doth deliver us:

The holy Apostle doth take in trust here the time to come, he speaks as if he were assured of that as of any thing past; and he doth found his hope for the time to come upon that which was past and present. As he saith in Romans 5. Experience breeds hope, so it doth here in the Blessed Apostle, He hath delivered, and he doth deliver, and why should I not trust in so good a God for the time to come, I hope he will deliver me? And surely so may we do.

Upon what ground, upon what Pillars is this confidence built of the holy Apostle?

Upon the Name of God, the Name of his nature, Jehovah, I am, which signifies a constant being, I was, I am, and am to come. 1. Upon the Name of God.

There was danger, there is danger, and there will come danger: there was a God, there is a God, and there will be a God, Jehovah, I am. If there be a flux, a perpetual succession of ill, there is a perpetual being, and living of the living Jehovah. So Christ is proved to be Jehovah, because he calls himself Revelations 1. he that was, and is, and is to come, Jehovah, alway like himself.

Now if God be Jehovah, alway like himself, then if he have delivered, if he doth deliver, he will deliver, he is I am in himself.

Now as his Name is, so is his nature and properties, he is I am in his love to his Church, he is alway in the present tense: Whom he loves, he loves 2. His properties. [Page 179] to the end: he is unchangeable. I the Lord your God change not, therefore you are not consumed, Mal. 3. The reason why notwithstanding our many provocations of him, that we are not consumed, it is because his love to us is unchangeable: though we are up and down, He cannot deny himself; and there is the foundation of our comfort, that though we change oft, yet he never changeth. There is no outward thing can change him, for then that were God, and not he; there is no inward thing can change him, for then he were not perfectly wise; so there is nothing either in himself or in the creatures that can change God, he is alway like himself: therefore this is a ground of confidence for the time to come.

Likewise his Covenant and promise, the Covenant that he hath made 3. His covenant. with his Children is an everlasting Covenant, that he will be their God to death, and for ever: and the gifts, and graces of God, his inward love, they are without repentance: and their union with Christ, is an everlasting uni­on.

And also experience built upon these grounds, that God is Jehovah, what 4. Experience of Gods Children. he hath done he will do, and his properties are answerable to his Name, he is unchangeable, and his promise and Covenant are unchangeable: there­fore experience from the time past comes to be a good argument from these 3. grounds: because he is Jehovah, I am, and because he is unchangeable, being Jehovah, and because his Covenant is everlasting, because he is unchange­able.

For the foundation of all comfort is the Name and being of God Jeho­vah: from his being issue and flow his properties, and they are like him unchangeable, and eternall: and from his properties comes that to be un­changeable that comes from him, his Word and promise and Covenant; considering then that his Name & being is such, that his properties are such, that his Covenant is such, issuing from his nature and properties, experi­ence then of trust in the love and mercy of God, is an unanswerable argu­ment against all temptations: he hath loved, he doth love, and he will love: he hath delivered, he doth deliver, and he will deliver, and will preserve 1. Tim 4. 18. us to his heavenly Kingdom.

It is a good argument, that God that is Jehovah, that God that is un­changeable, that God that is in Covenant with me, that is my God, and I his, that God of whom I have had experience for the time past, that he hath been my God, why should I doubt for the time to come? Unlesse I will call in question the very being of God, the very properties of God, and the truth of God in his Covenant, and overturn all, I may as well trust him for the time to come, as for the time present, He hath delivered me, he doth deliver me, and he will deliver me.

But it may be objected, God doth not deliver alway, and therefore it Objct. Gods Children miscarry in af­flictions. seemes not to be a current truth; how doth God deliver his Children, when we see how they miscarrie in troubles, and persecutions, both the Church in generall and particular Christians, as there be many instances, it seemes God doth not deliver his, they die Martyrs, St. Paul himself died a bloody death: therefore how is this true that we may build a certain confidence upon it, he hath delivered, he doth deliver, and he will deli­ver? Answ. God delivers them.

I answer, we must take it in the latitude, this deliverance. God deli­vers them so as stands with their desires to be delivered: for there may ca­ses 1. So as they desire. come wherein Gods Children will not be delivered: as we see the three [Page 180] young men when they were cast into the fire, they would not be delive­red out of the fire, but they were delivered in it. And so in Heb. 11. 35. there is a notable example: Tender women, received their dead again raised to life, and others likewise were tortured, and would not except of deliverance: they would have none upon ill tearms. So sometimes God doth not deliver his Children, no, nor they will not be delivered, because perhaps their de­liverance is promised upon ill tearms, that they may redeeme their lives if they will by denying God and Religion: an ill bar­gin.

Again, I answer that howsoever God doth not deliver his from trou­ble, yet he delivers them in trouble, as in Isay 43. he promiseth to be with 2. He delivers them in afflicti­ons. them and to deliver them in the fire, and in the water.

God did not keep the Martyrs out of the fire, but God was with them in the fire, and in the water, to support them by the inward fire of his Spi­rit, that they might not be overcome of the outward fire and flame: so God delivers them in trouble, though not out of trouble.

There is, an open deliverance visible to the world, and a secret, inward Deliverance o­pen secret. invisible inward deliverance. There is an open glorious deliverance, as we see in the deliverance of the three young men, and many other exam­ples. And there is an invisible, which is only felt of them, and of God who delivers them: he delivers them in the inward man, he delivers them from the ill of troubles, from sin and despair: that they put not their hands to sinful courses, he supports them inwardly with comfort, and supports them inwardly in a course of obedience: and that spirituall, inward deli­verance is the best, and that which Gods people more value then delive­rance out of trouble: he doth not deliver them from fuffering ill, he deli­vers them from doing ill: as in that notable place 2 Tim. 4. 18. I was deli­vered out of the mouth of the Lyon, and the Lord shall deliver me from every evill work. He doth not say, God shall deliver me from death, and from suffering evill works of Tyrants, no, but he shall deliver me from carrying my self unseemly, and unbefitting such a man as I am, that I may not disgrace my profession, He shall deliver me from every evill work, and that is that which the Saints and Martyrs and all good people desire, that God would deliver them, that they may not sink in their minds, that they de­spair not, that they carry not themselves uncomely in troubles, but so as is meet for the credit of the truth which they seal with their blood, he hath delivered me, and he will deliver me from every evill work; and what saith he afterwards? He shall preserve me to his Heavenly Kingdom.

He doth not say he shall preserve me from death, he knew he should die; but he shall preserve me to his heavenly Kingdom. So put the case that God do not deliver from death, yet he delivers by death.

There is a partial deliverance, and a total deliverance, there is a delive­rance from this, and that trouble, and there is a deliverance from all trou­bles. Deliverance partial to all. God delivers us most when we think he delivers least: for we think how doth he deliver his Children when we see them taken away by death, and oftimes are massacreed?

That is one way of delivering them, God by death takes them from all Deliverance by death. miseries, they are out of the reach of their enemies; death delivers them from all miseries of this life, both inward of sin, and outward of trouble, all are determined in death: therefore God when he doth not deliver them from death, he delivers them by death, and takes them to his heavenly Kingdom.

[Page 181] God oft-times delivers his, by not delivering them out of trouble: for when he sees us in danger of some sin, he delivers us into trouble to deli­ver us from some corruption. Of all evills Gods Children desire to avoid the delivering up to themselves, and to their own lusts, to their own base earthly hearts, to a dead heart: he delivers them into trouble therefore to deliver them from themselves.

God will deliver us for the time to come, so that we depend upon him, and humble our selves, and be like our selves. When God delivereth us, at the first it may be we are like our selves, but perhaps afterward we grow prouder, and self-confident, and will not do that we formerly did: therefore God sometimes though he put us in hope of deliverance, yet he will not deliver us, because we are not prepared, we are not throughly humbled. As we see in Judges 20. there the Israelites were to set on the Benjamits: they go the first time, and had the foile: they go the second time, and are foiled: the third time they set on them with fasting and prayer, and then they had the victory.

What was the reason they had it not at the first time? they were not humbled enough, they did not flee to God, with fasting and prayer. It may be there is some sin, some affection unmortified, of revenge and anger, when God hath subdued that, and brought it under, and brought us to fasting and prayer, then God will deliver us; as at the third encounter they carried away the victory. When we have not made our peace with God, we may come the first and second time, and not be delivered: but when we are throughly humbled, and brought low, then God will deliver us.

And then, we must know, that alway these outward promises have a re­servation to Gods glory, and our eternal good; God hath delivered me, and he doth, and will deliver me, if it may stand with his glory and my good; Promises of outward things with reserva­tion. and therefore the soul saith to God (with that reserved speech of him in the Gospell) Lord, If thou wilt, thou canst heal me: if thou wilt, thou canst deliver me: if it be for thy glorie and my eternall good, or for the Churches good, thou wilt do it, and neither the Church nor the particular members of the Church desire deliverance upon any other termes; but when it may be for the glory of God, and for the Churches good: when they may be instrumental by long life to serve God, and to serve the Church, and when it is for their own advantage to gather fur­ther assurance of their salvation, then he hath, and doth, and will deliver still. This is enough to build the confidence of Gods children upon, for their deliverance for the time to come.

God will deliver his Church and Children, and he will deliver them out of all, he will deliver Israel out of all his troubles, he will not leave a horn or a hoof (as Moses said) he will not leave one trouble, he will deliver us at the last out of all, and advance us to his heavenly Kingdom. His bowels will melt over his Church and Children: he is a Father, and he hath the bowels of a Mother. This may serve to answer all objections that will arise in our hearts, as indeed we are ready to cavil against divine truthes and comforts, especially in the time of trouble and temptation, our hearts are full of complaints, and disputes, therefore I thought good to answer this.

But what is the argument of the Apostle here? Especially experience: he hath delivered, he doth deliver, and he will deliver me.

As God will deliver his Church for the time to come, so this is one maine ar­gument [Page 182] that he will do it, experience of former favours and deliverances. Doct: It is a good ar­gument from former experi­ence to future deliverance.

This Saint Paul useth familiarly, 2 Tim. 4. 18. I was delivered out of the mouth of the Lyon, and the Lord shall deliver me from every evill work, and preserve me to his Heavenly Kingdom: A blessed arguing. So David argues, God delivered me from the Bear, and the Lyon, and therefore he will deliver me from this uncircumcised Philistine.

So Jacob pleads, that God would deliver him from Esau: he had had experience of Gods mercy till then, and therefore he trusted that God would deliver him from Esau.

It is a good argument, to plead experience to move God to care for us for the time to come.

It was used by the head, Psalme 22. which is a Psalme made of Christ, I was cast on thee from my Mothers wombe, therefore be not far from me. Used by the head of the Church.

It was Tipycally true of David, and it was true of the Son of Da­vid.

So the Church pleads with God in diverse places, in Isay 51. 2. God Of the Church. calls to his people to make use of former experience: Look to Abraham your Father, and to Sarah that bare you, &c. Look to former times, to the rock whence you were hewen, and to the hole of the pit whence you were digged: he that was your God then, is your God now; Look to Abraham your Father, and from thence reason till now. So in Isay 63. 7. I will mention the loving kindnesse of the Lord, and the praise of the Lord, according to the great goodnesse of the Lord bestowed upon us. In all their afflictions he was afflicted, &c he speaks of former experience; In love he bare them, and carried them all the daies of old. So in Psalme 44. Our Fathers have told us this and this. So both the head of the Church, and the Church it self plead with God from former experience, and God calls them to former experience, Re­member the rock whence you were hewen. And he upbraids them because they forgat the works done to their fathers, in Psal. 105. and diverse others, he objects to them that they did not make use of Gods former favours, Psal. 106. 12. They forgot their Saviour that had done great things in Egypt, &c. they forgate his former favours. And in the 13. verse of that Psal. They soon forgate his works, and waited not sor his counsell.

And so it is with every particular St. of God, they have reasoned from experience of Gods favours from the time past to the time to come: the Psalmes are full of it, among the rest Psal. 143. 5. I remembered the daies of old, and meditated on all thy works, I mused on the works of thy hands. And in Psalme 116. 3. The sorrowes of death (as the Apostle saith here, I was delivered from so great a Death) The sorrowes of death compassed me, the paines of Hell took hold on me. I found sorrow and trouble, I cryed unto the Lord, O Lord, I beseech thee deliver my soule: The Lord preserveth the simple, I was brought low, and he helped me. What doth he build on that? Return unto thy rest, O my soul: the Lord hath dealt bountiful­ly with thee: thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. What will he do for the time to come? I will walk before the Lord in the land of the living. Thus we see how we may plead with God as the same Psalmist doth excellently in Psal 71. he goes along with God there from the beginning of his daies, in verse 5. [Page 183] Thou hast been my hope, Lord, and my trust from my youth, by thee I have been held from the wombe, thou tookest me out of my Mothers bowels, my praise shall be continually of thee. What doth he plead from this now when he was old? In verse nine, Cast me not off in the time of my old age, for sake me not when my strength faileth.

Why? Thou hast been my God from my youth, thou hast held me from the wombe: therefore cast me not off in my old age, forsake me not when my strength faileth. So he pleads with God, verse 17. Lord, thou hast taught me from my youth, now when I am old and gray-headed for sake me not, till I have shewed thy strength to this Generation, and thy power to every one that is to come.

Thus we see how the Spirit of God in his Children makes a blessed use of former experience to reason with God for the time to come, and it will afford us arguments in all kinds. We may reason from former spiritual fa­vours to spirituall favours: as for instance, God hath begun a good work in us, therefore He will finish it to the day of the Lord, Phil. 1. His gifts and graces are without repentance. And we may reason from spirituall favours past to all favours to come that are of a lower nature, Rom. 8. He that spared not his own Son, but gave him to death for us all, how shall he not with him give us all things? It is a strong reason, he hath done the greate, rtherefor [...]he may well do the lesse. We may reason from one favour to another, thus, from tem­poral to temporal: he hath delivered me, therefore if it be for his glory and my good, he will deliver me. We may reason from once to all of the like, Psal. 23. God is my shepherd, &c. He hath been with me in the valley of death; he hath shewed himself to be my shepherd in all my troubles: what doth he build on that for the time to come? Doubtlesse the loving kindnesse of the Lord shall follow me all the dayes of my life. This should teach us then this holy Use. To lay up obser­vations of Gods dealing. practice, to lay up observations of Gods dealing, and to take them as so many pawnes and pledges to move God for the time to come to regard us; it is wondrous pleasing to him. It is no argument to prevail if we come to men, to say, you have done this for me, therefore you will: because man hath a finite power which is soon drawn dry: but God is infinite, he is a spring, he can create new: what he hath done he can do, and more too: he is where he was at the fitst, and will be to the end of the world, he is never at a losse. Therefore it is a strong argument to go to God, and say, Lord, thou art my God from the womb, thou hast delivered me from such a dan­ger, and such an exigence, when I knew not what to do, thou madest open a way. I see by evident signs it was thy goodnesse, thou art alway like thy self, to be the same God now. Therefore we should treasure up observati­ons of Gods dealing with us. And consider with them the promises, and see 2. Consider the promises. how God hath made good his promise by experience, and then joyn both together, and we may wrastle with God: Lord, thou hast promised thus and thus, nay, I have had the performance of this promise in former times. And now I stand in need of the performance of that promise which before I have had experience of.

And desire God by his Spirit to sanctifie our memories, that we may re­member fit deliverances, & fit favours, that when the time shall come we 3: To have sancti­fied memories, to remember deliverances. may have arguments from experience. What is the reason that we sink in temptation? That we are to seek when troubles come? It is from basenesse of Heart, that though God have manifested his Care and Love to us by thousands of experiments, yet we are ready upon everie [Page 184] new trouble to call all into question, as if he had never been a good God to us: this is base in fidelity of heart, and our neglecting to treasure up bles­sed experiments of Gods former favour.

It should be the wisdom of every Christian to be well read in the sto­ry of his own life, and to return back in his thoughts what God hath done for him, how God hath dealt with him for the time past, what he hath wrought in him by his holy Spirit. Let us make use of it both in outward, and in inward troubles, in disconsolations of spirit, and in inward desertions: let us call to mind what good soever hath been wrought in us, by such a meanes, by such an Ordinance, by such a Book, by such an occasion.

Let us call to mind how effectually God hath wrought in us in former times, and make use of this in the middest of the hour of darknesse when God seemes to hide his face from us.

I see not the Sun in a cloudy day, yet notwithstanding the Sun is in the skie still. At midnight we hope for the morning, the morning will un­doubtedly How to argue in spiritual troubles. come, though it be midnight for the present. So David com­forted himself in Psal. 77. 11. I will remember the works of the Lord, surely I will remember thy wonders of old, I will meditate of all thy works, and talk of thy doings, &c. See his infirmity: when he was in trouble of mind, his sins began to upbraid him that God had left him: I said in my infirmity, God hath forgotten me, &c. and hath God forgotten to be gracioue? hath he shut up his tender mercies in displeasure? then saith he, this was my infirmity, but I will re­member the years of the right hand of the most high, &c. And the same he hath in many other places, as Psal. 143. 4, 5.

It argues the great weaknesse of our nature, which is ready to distrust God upon every temptation of Satan, as if God had never dealt graciously with us, as if God were changeable like our selves. Let us labour to sup­port our selves in the time of temptation with the former experience of Gods gracious goodnesse, and his blessed work upon our souls: he that delivered us from the power of Satan, & keeps us from him stil that we sink not into despair, he will keep us for the time to come, so that Neither things present, nor things to come, as the Apostle saith, shall be able to separate us from the love of God in Christ. And let us as it were make diaries of Gods deal­ing to us: this is to be acquainted with God, as Job speakes: this is to walk with God, to observe his steps to us, and ours to him: it is a thing that will wondrously strengthen our faith, especially in old years, in gray hairs. What a comfortable thing is it when an aged man can look back to the former part of his life, and can reckon how God hath given him his life again and again? how God hath comforted him in distresse, how God hath raised him up in the middest of perplexity, when he knew not which way to turn him, how God comforted him when he was disconsolate? all these meeting together, in our last conflict, when all comfort will be little enough, what a comfort will it be?

And those that disfurnish themselves by their negligence, and careles­nesse of such blessed helps, what enemies are they to their own comfort?

Therefore consider Gods dealing, remember it, observe it, think of it, and desire Gods Spirit to help your minds and memories herein, that nothing may be lost: for, I say, all will be little enough, the comfort of others, our own experience, the promises of Scripture.

Our Hearts are so readie to sink, and to call in question [Page 185] Gods truth, and Satan will ply us so in the time of temptation.

Especially those that are old and grow into years, they should be rich in these experiments, and able even to have a story of them: we should be able to make a book of experiments from our Child-hood. Gods care to every man in particular, it is as if there were none but he: and there is no man that is a Christian, but he observes Gods wayes to him, that he can say, God cares for me as if he cared for none but me: let us therefore treasure up experiments. We see one notable example in David, how he pleads with God, Psalme 71. 3. from his former experience, Be thou my habitation wherein I may continually rest, thou hast given command to save me: for thou art my rock and my fortresse. Whatsoever is comfortable in the creature, God hath taken the name of it to himself, that in all trou­bles we might flie to him as the grand deliverer; for it is he that delivers, whatsoever the meanes be, whether it be Angells or men, it is he that sets all on work: therefore he is called a rock, and a fortresse, &c. Thou hast given command to save me, that is, God hath the command of all creatures: he can command the fish to give up Jonas; he can command the Divels to go out, Christ did it when he was on earth in the daies of his flesh. Therefore much more now he is in heaven, he can command winds and storms, and divells and all troubles. He hath the command of all, as he saith to Elias, Behold, I have commanded a widow to feed thee: The hearts of Kings are in his hand, as the rivers of waters: he that commands the creatures, can command delive­rance, Thou hast commanded to save me, for the time past. What doth he say for the time to come? Deliver me, oh God, from the wicked: thou art my hope and trust from my youth, &c. Cast me not off in mine old age, when my strength fail­eth me for sake me not. It is a good argument, Thou hast been my God from my Mothers womb, therefore cast me not off in my old age.

Well, we see here the practice of Gods Children in all times: Let it be a pattern for our imitation, that we do not forsake our own mercy, as Jonas saith.

When God hath provided mercy, and provided promises to help us with experience, let us not betray all through unbelief, through base de­spair in the time of trouble. If we had but onely Gods promise that he will be our God, that he will forgive our sins, were not that enough? Is it not the promise of God, of Jehovah, that is truth it self? but when he hath sweetned his promise by experience, and every experience is a pledge and an earnest of a benefit to come, what a good God have we, that is con­tent, not onely to reserve the joyes of heaven for us, but to give us a taste, to give us the assurance and earnest of the time to come, and besides his pro­mise to give us comfortable experience, and all to support our weak faith?

But remember withal, that this belongs onely to Gods Children, and in a good cause: for wicked men to reason thus, He hath, and therefore he will, Wicked men cannot argue from former ex­perience of de­liverance. it is a dangerous argument, they must not trust former experience. We must hope that God will continue as he hath been, upon this ground that we are his; Or else the ground of the ruine of wicked men is presump­tion that God will bear with them as he hath done. The King of Sodom, and his People were rescued out of trouble by Abraham, and the army that he raised: yet they were pittifully consumed not long after by fire from Heaven. Pharaoh was delivered by Moses prayer, God delivered him from ten plagues, they made not a good use of it, and they perished after miserably in the Red-sea. Rabshakeh comes and tells of the former pros­peritie [Page 186] of Sennacherib, Where are the gods of Hamath, and Arpad, &c. Hath not my Lord overcome all? I but it was immediately before his reign. He­rod, he prospered, and had good successe in the beheading of James, and therefore he would set upon Peter; he thought to trust to his former suc­cesse, he was flushed in the execution of James, he thought God hath given me successe, and blessed me in this. He thought God was of his mind, as it is Psalm 50. Thou thinkest me to be like thy self, thou thinkest I hate those that thou hatest, that are my dear Children: therefore Herod presumed to go on and lay hold on Peter: but the Church falls a praying and God smites Herod with a fearful death, he was eaten up with lice, with worms bred in his body.

So I say, it is no good argument to say, I have prospered in wicked cour­ses, I do prosper, and therefore I shall prosper. I have gotten a great deal of goods by ill means, and I have kept such ill company, and though some mislike my courses: yet I hope to morrow shall be as to day, &c. Take heed, blesse not thy self, Gods wrath will smoak against such; Treasure not up wrath unto thy self against the day of wrath; argue not so upon Gods patience. It is an argument for Gods Children, he hath been my God, he is my God, and he will be my God, it is a Sophisme else for others, and as the Prophet Amos saith, He that hath escaped the Lyon, shall fall into the hands of the Bear, so the wicked that escape one danger shall fall into ano­ther at length; it is no good argument for them to hope for the like of that they have had.

Nay, rather it is the worst outward sign in this world of a man in the state of reprobation, of a man hated of God, to prosper and have security in ill courses; God blesseth him, and lets him go on in smooth courses, as the streames of Jordan go on smooth and still, and then enter into the dead sea: so many men live and go on in smooth, easy courses, and we see at length they either end in despair, as Judas, or in deadnesse of heart, as Na­bal. So that of all estates it is the most miserable, when a man lives in a naughtie course, and God interrupts him not in his course with some out­ward judgment. It is a reason onely for the Children of God to support; themselves with in a good cause wherein they walk with a good conscience then they may say truly, God that hath been my God till now, will be my God to the end of my dayes.

Is God so constant to his Children in his love, and in his fatherly care & providence, that whom he hath delivered he doth deliver and will deliver, let us be constant in our service and love back again, let us return the echo Use. To be constant in our service to God. back again, and say, I have served God, I do serve God, and I will serve God, because he hath loved me, he doth love me, and he will love me: he hath delivered me, he doth deliver me, and he will deliver me: as he is constant in love to me, so will I be constant in respect, in reverence and obedience to him.

Therefore we see the Saints of God, as God loves them from everlast­ing to everlasting, being Jehovah: as he never alters in his nature, so not in his love to them, so they never alter in their love to him: therefore it is a clause in Scripture expressed by holy men, To whom be praise for ever; as they knew that he was their God for ever and for ever, so they purposed to be his people and to praise him for ever and for ever. And because they cannot live here alway themselves, they desire that there may be a Gene­ration to praise him for ever and for ever, and they lay a plot and ground [Page 187] so much as they can, that Gods Name may be known, that Religion may be propagated for ever: They know God is their God for ever, they know he is constant in love to them, and they are constant in their love to him, and for his glory: To whom be glory for ever.

See here the happinesse of a true Christian that is in Covenant with God; he can say, I have had my happinesse, and my portion, I have it, and I The happinesse of a Christian. shall have it for ever. Take a worldling, can he say so? he cannot, (God will confound his insolence if he should say so,) I have been rich, I have prospered in my course, I have attained to this and that means, I yet thrive and I shall thrive: I, is it so? No, thou buildest upon the sands, howsoever God hath done, and howsoever he doth, thou canst not secure thy self for the time to come. Onely the Christian that makes God his rock, and his fortress, his shield and strong tower of defence, he may say he hath had that which is certain, he enjoyes that which is immutable, and constant, God is his portion, his eternal portion, he hath been good, he is good, and he will be good to eternity; no man else that hath a severed happinesse out of God can say so.

A sound Christian, take him in all references of time, he is a happy man: if he look back, God hath delivered him from Satan, from hell, and damnation, and many dangers. If he look to the present, he is compassed about with a guard of Angels, and with the providence of God, God doth deliver him; he hath a guard about him that cannot be seen but with the eye of faith. The Divel sees it well enough, as we see in Job, Thou hast hedged him about, how can I come to him? He looked about to see if he could come into Job, to see if the hedg had any breach, but there was none: Gods providence compassed him about, God hath and doth deliver. And if he look to the time to come, he will deliver, he seeth that neither things present, nor things to come shall be able to separate him from the love of God.

And this is not onely true of outward dangers, but especially in spi­ritual, God hath been gracious; he hath given Christ, How shall he not with him give us all things? A Christian is in the favour of God now, how shall he not be so for ever? He hath eternity world without end to com­fort himself in that God as long as he is God, he hath comfort: as long as he hath a soul, so long Jehovah, the living God will be his God, both of his body and soul: he is the God of Abraham, therefore he will raise his body: he is the God that raiseth the dead, and he will for ever glorifie both body and soul in heaven.

Look which way he will, a Christian hath cause of much comfort: why should he be dismayed with any thing in the world? why should he not serve God with all the encouragement that may be, when he hath nothing to care for but to serve him? As for matter of deliverance and protecti­on, it belongs not to us, but to him: let us do that that belongs to us, and he will do that belongs to him, if we commit our soules to him as to a faithful Creator in weldoing, he hath delivered us, he doth deliver us, and he will deli­ver us, and preserve us to his heavenly Kingdom.

IN these words the holy Apostle sets down the subordinate means that God hath sanctified to continue deliverance to his children: He hath delivered, he doth deliver, and he will deliver us for the time to come. Was this confidence of St, Paul a presumption without the use of means? he will deliver us, you also helping together by prayer for us. The chief cause doth not take away the subordinate, but doth establish it. And though God be the great deliverer, and salvation belong to the Lord (as the Scripture speaks,) salvation and deliverance it is his work, yet notwithstanding he hath (not for defect of power, but) for the multiplication and manifestation of his goodnesse, ordained the subor­dinate means of deliverance: and as he will deliver, so he will deliver in his own manner, and by his own means: He will deliver, but yet notwith­standing you must pray, you also helping together by prayer for us.

The words have no difficulty in them [you helping together] that is, you together joyning in prayer with me: I pray for my self, and you toge­ther helping me by prayer, God will deliver me.

The points considerable in the words are these.

First of all, that in the time of peril, or in the want of any benefit, the means to be delivered from the one, and to convey the other, it is prayer; God will do this, you praying.

The second is this, that Gods children can pray for themselves.

The third is, that notwithstanding, though they can pray for them­selves, yet they require the joynt help of others, and they need the help of others.

The fourth is, that our own prayers, and the prayers of others joyning all together, is a mighty prevailing means, for the conveying of all good, and for the removing of any ill; God will deliver me, you helping by your prayers.

Because God hath stablished this order, Call upon me in the day of trouble, and I will deliver thee, Psal. 50. he joyns deliverance to calling upon him. Doct. Prayer a means to convey all good and deli­ver from all ill. So in Psal. 91. 15. a notable place besides others: indeed the Psalmes are wonderous full in this kind, He shall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honour him: mark it, He shall call upon me, and I will deliver him: and more then so, (for Gods bene­fits are complete) he doth not onely deliver, but he honours, I will deliver him, and advance him. God doth not onely deliver his Children by prayer, but he delivers them from evil works, and preserves them to his heavenly King­dom: he delivers them, and advanceth them together: he doth not do his work by halves, Psal. 34. The eyes of the Lord are over the righteous, and his ears are open to their cry: his eyes are upon them to see their miseries and wants: I, but though his eyes be open, his ears must be open too, to hear their cry; if his eyes were open to see their wants, if his ears be not open [Page 189] to hear their cry, his children might be miserable still.

Sometimes God delivers wicked men, he preserves them: but the preservation of a wicked man is but a reservation of him for future judg­ment, to feed him for the slaughter; and that deliverance is not worth the speaking of. But for his children, his eyes are open on them, and his ears to hear their cry: as they be in misery that he sees them, so they must cry that he may hear them. God hath stablished this order, he will deliver, but prayer is the means.

Now the reason that he hath established this order,

It is for

• his Glory,
• our own good.

It is for his own glory: because prayer gives him the glory of all his Reason 1. It is for Gods glory. attributes: for when we go to him, do we not give him the glory of his omniscience, that he knowes our hearts, and knowes our wants? Do we not give him the glory of his omnipotence, that he can help us? Do we not give him the glory of his omnipresence, that he is every where? do we not give him the glory of his truth, that he will make good his pro­mise which we alledge to him, and presse him with? what a world of glory hath God by prayer?

And then for our sakes he hath established this order to convey all by Reason 2. For our good. prayer, to shew our dependance on him: for we being in such a low di­stance under God, it is good that we should know from whom we have 1. To shew our de­pendance on him. all; therefore he will have us to pray to him, he commands it. Prayer is an act of self-denial, it makes us to look out of our selves higher: Prayer acknowledgeth that we have that which we have not of our selves, but from him: Prayer argueth a necessary dependance upon him to whom we pray; for if we had it at home, we would not go abroad.

And then again it doth us good, because as it gives God all the glory, so 2. It exerciseth our graces. likewise it exerciseth all the graces in a man: There is not a grace, but it is put into the fire, it is quickned and kindled by prayer. For it sets faith on work to believe the promise: it sets hope on work to expect the things prayed for: it sets love on work, because we pray for others that are mem­bers of the Church: it sets obedience on work, because we do it with re­spect to Gods command: prayer sets humility on work, we prostrate our selves before God, and acknowledge that there is no goodnesse or desert in us: there is not a grace in the heart but it is exercised in prayer.

The Divel knowes it well enough, and therefore of all exercises he la­bours to hinder the exercise of prayer: for he thinkes then we fetch help against him, and indeed so we do: for in one prayer God is honoured, the Church is benefited, grace is exercised, the Divel is vanquished: what a world of good is by prayer? So that God hath established this order up­on great reasons fetched from our own comfort and good, and from his glory.

Since God hath established this order, away with idle suggestions partly carnal, and partly divellish: God knowes what we want, and God knew We must pray, though God know our wants. before all time what we have need of, and he may grant it if he will. I but that God that decreed, at the same time that he decreed to convey good, at the same time he decreed to convey it this way by prayer: there­fore let us not disjoyn that which God hath joyned: Christ knew that God decreed all, and yet he spent whole nights in prayer; and who knew Gods love more then he? Yet because as he was man he was a creature, [Page 190] because as he was man he received good from his Father, to shew his dependance he continually prayed, he sanctified every thing by prayer: And all holy men of God from the beginning, the more certain they were of any thing by promise, the more eager, and earnest, and fervent they were in prayer: it was a ground of prayer, they knew that this was Gods order: therefore if they had a promise, they turned it into prayer present­ly.

The means of the execution of Gods decree, and the decree it self of the thing, they fall under the same decree; when God hath decreed to do any thing, he hath decreed to do it by these means; so prayer comes as well within the decree, as the thing prayed for. In Ezek. 36. I will do this, but I will be inquired of by the house of Judah; I will do it, but they shall aske me, they shall seek to me first. So there is a notable place, Phil. 1. 19. I know that this shall turn to my salvation through your prayers. We must not then so reason as to make the chief cause to take away the subordinate means; but let us serve Gods purpose and providence; let us serve Gods order: he hath stablished this order and course, let us serve it; this is the obedience of faith, the obedience of a Christian.

The second thing is, that Doct. 2. Gods Children can pray for themselves.

Gods childrn are inabled to pray for themselves, I observe this the rather, because the vilest men that live when they are in trouble, as Pharaoh, O go to Moses, let him pray for me: he could not pray for himself, he was such a desperate wretched creature, he knew that God would not regard him, therefore he saith, Go to Moses. And so Simon Magus who was a wretch, yet when Peter denounced a judgment against him, Pray thou, that none of these things light upon me; you are accepted of God, my conscience is so full of terrour and horrour, and so full of sin, that I dare not pray. A wicked man may desire others to pray for him, but alas, his conscience is surprized with horrour for his sins, and his purposes are so cruel, so earth­ly, and so base, that he knowes he cannot pray with acceptance for him­self. Gods Children as they desire the prayers of others, so they can pray themselves; they do not desire that others should do all, but that they would help together with their prayers.

Now the reason of this, that Gods Children can pray for themselves, and must pray for themselves, it is because they are children, and as soon as Reason Because they are Children. ever they are new born, they are known by their voyce, by crying. A Child as soon as he is born he cryes: a new born Child cryes as soon as he is new born, he cryes, Abba, Father: he goes to his Father presently. In Act. 9. as soon as Paul was converted, he cryes, he goes to God by prayer: therefore God when he directs Ananias to him, saith he, Go to such a place, and there thou shalt find Paul, he is praying: as soon as he is converted he is praying.

Gods children have the Spirit of Adoption, the Spirit of sons, God is their Father, and they exercise the prerogative, and priviledge they have, they go to their Father, & cry to him. In Zech. 12. you have there a promise, that God would pour the spirit of supplication upon his children, they cannot pray of themselves, but God poures a Spirit of supplication into their hearts; and his Spirit being poured into them, they can pour forth their prayers to him again.

The use of this is, not to content our selves to turn over this duty of Use. Not to put off prayer onely to others. prayer to the Minister, and to good people, O pray you for us: I, we do [Page 191] so, but pray for thy self. If thou wilt have another mans prayers do thee good, thou must help with thy own prayers, be good thy self.

Men turn it off with slight phrases, and speeches, You must pray for us, &c.

Alas, what will our prayes do thee good, if thou be a gracelesse, blasphe­mous, carnal, brutish person, if thy conscience tell thee by the light of na­ture (for the Word of God it may be thou doest not care for) that thou art so, what can our prayers do thee good? If thou mean to be so: Though Noah, Daniel and Job, (saith God) should stand before me for this people, I would regard them for themselves, I would not hear them for this people. Let us be able and willing to help our selves, and then we shall pray to some purpose.

God loves to hear the cries of his Children; the very broken cries of a Child are more pleasing then the eloquent speech of a Servant. Some­times the Children of God have not the Spirit of prayer as at other times; and then they must do as Ezechias did, they must mourn as a Dove, and chatter as a Swallow: and as Moses at the Red-sea, he cried, and the Lord heard his prayer, though he spake never a word: so in Romans 8. The Spirit teacheth us to sigh and groane.

When we cannot pray, we must strive with our selves against unbelief, and deadnesse of heart, by all meanes possible. Sighs and groans are pray­ers to God, My groanes and my sighs are not hid from thee, saith the Prophet David. And so in Lament. 3. 56. The Church being in distresse, saith she, Thou hast heard my voice, hide not thine ear at my breathing. Sometime the Children of God can onely sigh, and breath, and groane to God; for there is such a confusion in their thoughts, they are so amazed at their troubles, they are so surprized that they cannot utter a distinct prayer, and then they sigh, and breath, and groane, they help themselves one way or other. If thou be a Child of God, though thou be opprest with grief, yet cry, and groan to God, strive against thy grief all thou canst: and though thou canst not crie distinctly, yet mourn as well as thou canst, and God knowes the groanes of his own Spirit, and those cries are eloquent in his eares, they pierce Heaven. But this being but supposed as a ground, The third Observation is,

So Gods Children desire the prayers of others, and it is the duty of others to pray for them. You also helping by your prayer for us.

The holy and Blessed Apostle was sure of Gods love to him, and of his Doct. Christians ought to help one another by prayer. care of him; yet notwithstanding he was as sure that God would use both the prayers of himself and others to continue this his goodnesse to him, and therefore the greater faith, the greater care of prayer; and where there is no care of prayer either of our own or of others for us, there is no faith at all.

There is an article of our faith which I think is little believed, thought it be said over-much, and heard often, yet it is little practised, I believe the com­munion of Saints. Is there a Communion of Saints? wherein doth this Communion stand? among many other things in this, that one St. prayes for another.

This is one branch of the Communion of Saints, as they communicate [Page 192] in priviledges: for they are all the sons of God, they are all heirs of hea­ven, they are all members of Christ, they are all redeemed by the blood of Christ; and so all other priviledge [...] belong to all alike: as there is a com­munion in priviledges, so there is a communion in duties one to another, one prayes for another, there is a mutuall entercourse of duty: and those that truly believe the communion of Saints, do truly practise the duties belong­ing to that blessed society, that is, they one pray for another. I meane here on earth: here we have a command, here we have a promise, here we have mutuall necessities, I have need of them, and they have need of me, we have need one of another.

In heaven there is no such necessity; yet there may be (as Divines grant) a generall wish for the Church; because the Saints want their bodies, and A general de­sire in Heaven. because they want the accomplishment of the elect.

Where there is want of happinesse, there will be a generall desire that God would accomplish these daies of sin; but for any particular necessi­ties of ours, they cannot know them. Abraham hath forgotten us, and Israel knows us not. There is a communion of Saints, and this blessed commu­nion and society trade this way in praying for one another. God commands that we should pray one for another.

Every Christian is a Priest, and a Prophet: now the Priests duty was to pray, and the Prophets duty was to pray. Now as the Priest carried the tribes on his brest, onely to signifie that he had them in his heart, and that he was a type of Christ who hath us in his heart alway in heaven to make intercession for us; so in some sense every true Christian is a Priest, he must carrie the Church and people of God in his heart, he must have a care of others, he must not onely pray for himself, but for others, as he himself would have interest in the Common prayer, Our Father, as Christ teach­eth us. Not that a Christan may not say, My Father, when we have particu­lar ground and occasion to go to God; but Chrst being to direct the Church of God, he teacheth us to say, Our Father: there is therefore a re­gard to be had by every true Christian of the estate of others.

The reason is, Gods Children sometimes cannot so well pray, though Reason. Gods children cannot so well pray for them­selves some­times. they have alway a spirit of prayer, that they can groane to God, yet in some cases they cannot so well pray for themselves; as in sicknesse. Affliction is a better time to pray in then sicknesse: for affliction gathers and unites the spirits together, it makes a man more strong to pray to God; but sicknesse distempers the powers of the soul: it distempers the instruments that the soul works by, it distempers the animall spirits which the understand­ing As in sicknesse. useth: they are inflamed, and distempered, and confused. Now the spirits that are the instruments of the soul being troubled with sicknesse, sicknesse is not so fit a time for a man to pray for himself (though God hear the groanes of his Spirit, as David saith, My sighs are not hid from thee: yet notwithstanding it is good at this time to send for those that can make a more distinct prayer, (though it may be they be great Christians) there­fore saith-Saint James James, 5. 13, 14. Is any man afflicted, let him pray: is any man sick, let him send for the Elders of the Church, and let them pray for him; not that he is not able to pray for himself, but let them help by joyning together with him to God, And the prayer of faith shall save the sick, and the Lord shall raise him up.

Nay, I add more, (for the illustration of the point) it is so true that God regards the prayers of one for another, that he regards the prayer of weak [Page 193] ones, for grand ones, great Christians are helped by mean ones: yea, Pa­stors are helped by the people, St. Paul a man eminent in grace and place, a grand Christian, and for place an Apostle, yet he was helped by the pray­ers of the weak Corinthians: so that a weak Christian in grace and place, may help a greater Christian then himself both in grace and in place. Pa­rents are helped by the prayers of their Children: Magistrates by those that are under them, the rich are helped by those that are poore, the Mi­nisters by the prayers of the people, You helping by your prayers. The prayers of the people prevail for the Ministers: for though there be a civill difference which shall all end in Death, yet notwithstanding in the Communion of Saints, there is no difference. A poore man may be rich in faith, as St James saith, and one may have as much credit in the Court of heaven as another. As St. Austin saith well, God hath made the rich for the poor, and the poor for the rich: the rich to relieve the poor, and the poor to pray for the rich: for herein one is accepted for another.

St. Paul stands much upon the vertue, and efficacy of the prayers of the People to pray for the Mini­sters. Corinthians, for himself a great Apostle. And so in Rom. 15. I beseech you for the love of Christ, and for the blessed work of the Spirit, strive by Prayer to­gether with us. As ever you felt Christ do good to you, and as ever you felt the efficacy of the Spirit, strive with God, wrastle by prayer for me; and so in every Epistle he begs their prayers.

And Ministers need the prayers of people to God, as well as any other, or rather more; for as God conveys much good to others by them, so Satan malignes them more then other men: Aime not at small nor great, but at the King of Israel, pick out him: so the Devill aimes not at small nor great, but at the Guides of Gods people, at the Lea­ders of his armie. I will smite the Shepherd, and the sheep shall be scatter­ed.

Therefore pray for them, that they may have abilities, that they may have parts and gifts, and that they may have a willing mind, a large For what to pray for them. heart to use them, that they may have successe in using them, that they may have strength of the outward man, that they may have protection from unreasonable men; Pray for us, that we may be delivered from unreaso­nable, and absurd men, 2 Thessalonians 3. Absurd men; for none but ab­surd men will wrong those that God conveys so much good by, as he doth by the Ministery: it is their lot to be vexed with such men oft-times, and therefore pray for us.

What is the reason of this, that mean Christians may help great Chri­stians by their prayers?

God will have it thus: great Christians have not the Spirit of prayer alike at all times (though it be supposed they have it, yet) the more help Reason. Christians [...] not the Spirit of prayer all times a like. there is, the more hands are put to the work, the sooner it is dispatched. As in the removing of a burden, the more joyn together, the sooner it is remo­ed; and so in the drawing of any thing, the more hands, the speedier dis­patch.

So when we would draw blessings from heaven, the more prayers there be that offer violence to God, the more we draw from him. If it be a judg­ment that hangs over our heads, the more there be that labour to put a­way the judgment by prayer, & to remove the cloud that hangs over our heads, the sooner it passeth by: many help much, as many brands make a great fire; and many little rivers running into a common channell, [Page 194] they make the river swell greater: so prayer is strong when it is carried by the spirits of many: yea, those that are not (perhaps) so well experi­enced.

But, as I said, sometimes men not only great in place, but great in grace, need the help of others; the Spirit of prayer is not in a like measure in them, sometime they are too secure, sometime they are too presumptious, some­time too negligent and carelesse in stirring up the Grace of God in them, sometime they are prone to be lifted up too much, sometime to be cast down too much.

If this be so, what a benefit is this then to have the help of others? when oft-times a man meaner in gifts may have as great a measure of the Spirit of prayer as another.

Prayer it is not a work of gifts, but of grace: it is a work of a broken heart, of a believing heart. Prayer not a work of gifts, but of Grace.

And in prayer there be diverse gifts which are far more eminent in one then in another, yet all excellent good in their kind: some have the gift to be fluent, to be large in words, in explication of themselves: some men have not so much in that, but they have a broken heart: some again Diverse gifts in Prayer. have it in zeal, and earnestnesse of affections: so that there is something in the very action of prayer which helps in many: one helps with his ability, with his large gift of Speech: another with his humble and broken spirit: another with his zeal and ardencie to wrastle, and strive with God to get a blessing.

Moses was a man of a stammering tongue, and yet Moses was a man for prayer: Aaron and Hur were silent, and were fain to hold up his hands, but Moses must pray, and yet Moses was no man of eloquence, and he pretends that for his excuse when he was to go to Phara­oh.

Therefore it is a matter of the heart, a matter of grace, of humilitie, of strong faith, and not a matter of words, though that be a speciall gift too.

God will have it thus in his wise dispensation, because he will have every man esteemed, and because he will have no man to be proud, he will Reason. To humble great Christi­ans. humble his own to let them know that they stand in need of the pray­ers of the weakest. Every man in the Church of God hath some gifts, that none should be despised: and none have all gifts, that none should presume over-much and be proud. In the Church of God, in the Body of Christ there is no idle member: in the communion of Saints there is none unprofitable, every one can do good in his kind.

God will have this, because he will have none despised. It was a fault in St. Jame's time, The brother of high degree did despise the brother of low Reason. To raise up we [...] Christi­ans degree, that is, the rich Christians despised the poore Christians: but saith Saint James, Hath not God chosen the poore in the World, rich in faith? Now faith is the ground of prayer. It is a fault in all times, men have swelling conceits against the meaner sort, and undervalue them. God will not have it so, he will have us see that we stand in need of the meanest Christians, and by this he will raise up the dejected spirit of weak Christi­ans.

What a comfort is it then, that I should be able to help the greatest man in the World? that he should be beholding to me for that duty? So it abaseth the greatest, that they stand in need of the meanest [Page 195] and it raiseth the meanest, that the greatest are helped by them, and it knits all into a sweet communion. For when a great Christian shall think, yonder poore Christian, he is gracious in the Court of heaven, howsoe­ver he be neglected in the world, he may do me good by his prayers; It will make him esteem and value him the more, and it will make him value his friendship; he will not disparage him, he will not grieve the spirit of such a one whose prayer may prevail with God, and draw down a blessing for him. We see here the Corinthians help the Apostle by their prayers.

You see the reason of it, that God will knit Christians toge­ther: and humble them that think themselves great, and that he might com­fort every mean Christian.

Therefore let no Christian slight his own prayers, no not those that Use. Let no man slight his own prayers. are young ones. That great divine Paulus Phagius, who was a great He­brecian in his time, and one that helped to restore the Gospel in England: it was a good speech of him, he was wont to say: I wish the prayers of younger Scholars; for their souls are not tainted with sin, and God often hears the poore young ones (that are not tainted, and soiled with the sins of the World, as others are) sooner then others, a weak Christian that hath not a politick head, and a divellish spirit; meaner persons that are but young ones, they have more acquaintance (many times) with God then others; despise not the prayer of any. And let none despise his own prayer. Shall I pray to God (will some say?) I pray do you pray for me. Why dost thou not pray for thy self? I am unworthy. Unworthy? dost thou so basely esteem of it, when God is not onely willing that thou shouldest pray for thy self, but requires thee to pray for others? hast thou so base an esteem of this incense? Let my prayers be directed in thy sight as incense, saith David. God esteemes this as odour, and wilt thou say, I am not worthy? abase not that which he hath vouchsafed so to ho­nour. God esteemes so highly of it, that he will not only hear thy prayers for thy self, but for others.

Again, there is no pretence for any man to be idle in the profession of Religion. Thou hast not riches, thou canst not give, thou hast not place, Use 2. None to be idle in the profession of religion. thou canst not shew countenance to others; but if thou be a Child of God, thou hast the Spirit of prayer, the Spirit of Adoption, the Spirit of a son in thee, which enables thee to pray for thy self and others: there is no Christian but he may do this; you also helping together by your prayers for me.

The fourth and last observation out of these words is, that

Prayer is a prevailing course with God.

It prevailes for the removing of ill, or for the preventing of ill, or for the Doct. 4. Prayer prevails with God. obtaining of good; I shall be delivered, I shall be continued in the state of deliverance, but yet you must pray, your prayers will obtain and beg this of God.

Prayer is a prevailing course, because, as I said, it is obedience to Gods order: he bids us call upon him, and he will hear us; prayer binds him with Reas. 1. It is obedience to Gods order, his own promise: Lord, thou canst not deny thy self, thou canst not deny thy promise, thou hast promised to be near all those that call upon thee in truth: and though with much weaknesse, yet we call upon thee in truth, therefore we cannot but be perswaded of thy goodnesse that thou wilt be near us: so it is a prevailing course, because it is obedience to Gods order.

[Page 196] And it is a prevailing course, because likewise it sets God on work. Reason 2. It sets God on work. Faith, that is in the heart, and that sets prayer on work (for prayer is no­thing but the voyce of faith, the flame of faith, the fire is in the heart and spirit, but the voyce, the flame, the expression of faith, is prayer, faith in the heart sets prayer on work) what doth prayer? that goes into heaven, it pierceth heaven, and that sets God on work: because it brings him his promise, it brings him his nature. Thy nature is to be Jehovah, good and gracious, and merciful to thine, thy promise is answerable to thy nature, and thou hast made rich and precious promises. As faith sets prayer on work, so prayer sets God on work, and when God is set on work by pray­er (as prayer must needs bind him, bringing himself to himself, bringing his word to him: every man is as his work, and his word is as himself) God being set on work, he sets all on work, he sets heaven and earth on work, when he is set on work by prayer, therefore it is a prevailing course; he sets all his attributes on work for the deliverance and rescue of his Church from danger, and for the doing of any good, he sets his mercy and good­nesse on work, and his Love, and whatsoever is in him.

You see then why it is a prevailing course, because it is obedience to God, and because it sets God on work, it overcomes him which over­comes all, it overcomes him that is omnipotent. We see the woman of Canaan, she overcame Christ by the strength that she had from Christ. And Moses he overcame God, Let me alone, why dost thou presse me? Let me alone. It offers violence to God, it prevails with him, and that which prevails with God, prevails with all things else: the prayer of faith hath the promise: The prayer of a righteous man (in faith) it prevails much, saith St. James. Consider now, if the prayer of one righteous man prevail much, what shall the prayer of many righteous men do? as St. Paul saith here, my prayers and your prayers being joyned together must needs prevail.

For instances, the Scripture is full of them, how God hath vouchsa­fed Instances of prevalencie of prayer. deliverance by the help of prayer. I will give but a few instances of for­mer time, and some considerations of later time.

For former times, in Exod. 17. you see when Amaleck set upon the peo­ple, Moses did more good by prayer then all the army by fighting; as long as Moses hands were held up by Aaron and Hur, the people of God prevailed, a notable instance to shew the power of prayer. In 2. Chron. 14. Asa prayed to God, and presseth God with arguments, and the people of God prevail. In 2. Chron. 20. there you have good King Jehosaphat, he prayes to God, and he brings to God his former experience, he presseth God with his covenant, with his nature, and the like arguments spoken of before: and then he complaines of their necessity, Lord, we know not what to do, our eyes are towards thee. And Gods opportunity is when we are at the worst, and at the lowest, then he is near to help, We know not what to do, but our eyes are towards thee, saith that blessed King, and then he prevailed.

So the Prophet Isay and Hezechias, they both joyn together in prayer to God, and God heard the Prophet, and the prayer of the King, they spread the letter before the Lord, and prayed to God when Rabshakeh rayled against God, and they prevailed mightily.

Hester was but a woman, and a good woman she was, the Church was in extremity in her time, she takes this course, she fasted and prayed, she and her people, and we see what an excellent issue came of it the confusion of proud Haman, and the deliverance of the Church. In Act. 12. Herod [Page 197] having good successe in the beheading of James, being flushed with the blood of James, he would needs set upon Peter too: the Church fearing the losse of so worthy a pillar, falls to praying; see the issue of it, God struck him presently. Wo be to the birds of prey, when Gods Turtle mourns! when Gods Turtle, the Church mourns, and prayes to God, wo be to those birds that violently prey on the poor Church! Wo be to Herod, and all bloody persecuting Tyrants! wo be to all malignant despisers of the Church, when the Church begins to pray! For though she direct not her prayers against them in particular, yet it is enough that she prayes for her self, and her self cannot be delivered without the confusion of her enemies: you see these instances of old.

I will name but some of later times, what hath not prayer done? Let us not be discouraged: prayer can scatter the enemies, & move God to com­mand the winds, and the waters, and all against his enemies. What can­not prayer do, when the people of God have their hearts quickned, and raised to pray? Prayer can open heaven, prayer can open the womb; prayer can open the Prison, and strike off the fetters, it is a pick-lock. We see in Act. 16. when St. Paul was cast in Prison, he prayed to God at mid­night, and God shakes the foundations of the Prison, and all flies open. So St. Peter was in Prison, he prayes, and the Angel delivers him. What cannot prayer do? it is of an omnipotent power, because it prevails with an omnipotent and almighty God.

Oh that we were perswaded of this! but our hearts are so full of Atheisme naturally, that we think not of it: we think not that there is such efficacy in prayer: but we cherish base conceits, God may if he will, &c. and put all upon him, and never serve his providence and command, who commands us to call upon him, and who will do things in his providence, but he will do them in this order; we must pray first to acknowledge our dependance upon him. If we were throughly convinced of the prevail­ing power of prayer, what good might be done by it, as there hath been in former times? certainly, we would beg of God above all things the spirit of supplication. And if we have the spirit of prayer, we can ne­ver be miserable: if a man have the spirit of prayer, whatsoever he want he causeth it from heaven, he can beg it by prayer: and if he want the thing he can beg contentation, he can beg patience, he can beg grace, and beg acquaintance with God: and acquaintance with God it will put a glory upon him.

It is such a thing as all the world cannot take from us, they cannot take God from us, they cannot take prayer from us: if we were convinced of this we would be much in prayer, in private prayer, in publick prayer, for our selves, for the Church of God.

The Church of God now abroad, you see, is in combustion: if the To pray for the Church abroad. Spirit of God in any measure and degree be in our breasts, we will sympa­thize with the state of the Church. We wish them wel it may be: but wishes are one thing, and prayer is another: doest thou pray for the Church? if we could pray for the Church it would be better: we should do more good with our prayers at home, then they shall do by fighting abroad: as Moses did more good in the mount by prayer, then they did in the valley by fighting: undoubtedly it would be so.

We may fear the lesse successe the spirits of men are so flat [Page 198] and so dead this way. The time hath been not long since that we have been stirred up more to pray, upon the apprehension of some fears, to pray with earnestnesse and feeling, expressing some desire in wishing their wel­fare: but now a man can hardly converse with any that have so deep an ap­prehension as they have had in former times.

Now therefore, as we desire to have interest in the good of the Church, How to present the Church in our prayers to God. so let us remember to present the estate of the Church to God. And let us present the Church of God to him as his own, as his Turtle, as his Love.

You know when they would move Christ, they tell him, Him whom thou lovest, is sick: Lazarus whom thou lovest. So, Lord, her whom thou lovest, the Church, whom thou gavest thy Son to redeem with his blood; the Church to whom thou hast given thy Spirit to dwell in: the Church wherein thou hast thy habitation amongst men: the Church that onely glorifieth thee, and in whom thou wilt be eternally glorified in heaven, that Church is sick, it is weak, it is in distresse, it is in hazard.

Let us make conscience of this dutie, let us help the Church with our prayers. Saint Paul saith, I shall be delivered, together with the help of your prayers. Without doubt the Church should be delivered, if we had the grace to help them with our prayers. And God will so glorifie the bles­sed exercise of calling upon him, that we (I say) shall do more good at home, then they shall do abroad: let us believe this, it is Gods manner of dealing.

In the book of Judges, in that story of the Benjamites, concerning the wrong done to the Priests concubine: the rest of the Tribes of Israel, when they set on the Benjamites, they asked counsell of God twice, and went against them, and were discomfited: but the third time they come to God, Judg. 20. 26. Then all the Children of Israel came to the house of the Lord, and wept, and sat there before the Lord: and fasted that day till the evening. They thought because they had a good cause, they might without fasting and prayer, and without seeking to the Lord prevail, and therefore they went against them twice, and were shamefully foiled to their great losse: but when at the last they came and humbled themselves before God, and fast­ed, end enquired of God the cause of that ill, after that they had a glori­ous victory.

Christ tells his Disciples, that there were some kind of Divells that will not be cast out but by fasting and prayer: so there are some kind of mise­ries, some kind of calamities, some kind of sins, that will not be overcome, and which God will not deliver the Church from but by fasting and prayer.

And so for private Christians, they have some sins that are master-sins, personall sins; it is not a slight prayer, and a wish that will mortifie them, there must be fasting and prayer, and humiliation, and that way those di­vells are cast out. I would we were perswaded of it that it is such a pre­vailing thing, holy prayer, to help our selves in sin; and to help us in mise­ry, to help the Church of God.

Well, since the prayers even of the meanest Christians are so prevail­ing, Use. Not to grieve the spirit in any. let us learn to respect them; for, as they can pray, so their prayers will prevail. And take heed we grieve not the Spirit of God in any poor Saint, that so they may pray for us with willingnesse and cheerfulnesse. do but consider what a blessing it is to have a stock going, to have our part [Page 199] in the common stock, as there is a common stock of prayer in the Church, every Christian can pray, and pray prevailingly. What a blessing is it to be a good Christian, to have a portion in the prevailing prayers of others? That when a man is dead and dull, and unfit himself, this may comfort him that others have the spirit of zeal, and will supply his want, it is a bles­sed thing. Let us consider the excellency of this duty of prayer, from the prevalency of it, to whet us on to the exercise of it. It is a happinesse to have a part in it, it is a blessing whereby we can do good to others, we can reach them that are many hundred miles off, those that be at the farthest end of the world: when we cannot reach them otherwaies we can reach them by prayer: we cannot speak to them, they are far off, but we can speak to God for them, and he can convey that good to them that we desire, what a blessed condition is this?

But some man may say, How shall I know that I can pray, that I am Quest. How to know whether our prayers help the Church. in a state to help the Church of God, and to prevail for it by my prayers?

I answer, First of all thou shalt know it if thou be as willing to help otherwise if thou canst, as well as by prayer. St. James speaks in his time Answ. 1. When we help them otherwise as we are able. of certain men that would feed the poore people of God with good words; Now good words are good cheap, but they will do nothing, they will buy nothing, they will not cloath, nor feed. So Saint James tells them, that that is but a dead faith.

So there are a company that will onely pray for the Church when they are able to do otherwaies, when they have countenance, and estate, and riches, and friends, and place, and many things that they might im­prove for the good of others, and for the good of the Church. Some will be ready to say, I pray for the Church, and I will pray: I, but art thou not able to do somewhat else? St. Paul when he wishes them to pray for him, he means not onely prayer, but that duty implies to do all that they pray for, to help their prayers, or else it is a mocking of God. If thou pray aright for the Church, thou art willing to relieve them; if thou pray for thy friend, thou art willing to help him, and succour him: if thou pray for any, thou art willing to countenance them. That is one tryal; which discovers many to be hypocrites: if their prayers were worth any thing, and the times stood in need of them, it is likely they should not have them, because they only give good words, and nothing else.

Again, he that is in a state of prayer, he must be such a one as must re­linquish in his purpose all wicked, blasphemous, scandalous, unthrifty To leave evit courses. courses whatsoever, he that purposeth to please God, and to have his prayer accepted of God, he must leave all. For, as the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear my prayer. For a man to come with a petition to God, with a purpose to offend him, is to come to practise treason in the presence Chamber. To come into the presence of God, and to have a purpose to stab him with his sins. Doest thou pur­pose to live in thy filthy courses, in thy scandalous evill course of life, to be a blasphemer, a swearer, and yet dost thou think that God will hear and re­gard thy prayer? If I regard iniquity in my heart, the Lord will not hear my prayer. That is another thing that thou mayest know it by, whether thou be in such an estate as that thou mayest pray successefully for thy self, and for others.

In Prov. 28. there is a third discovery, He that turnes his eare from hear­ing 3. To hearken to Gods Word. [Page 200] the law, even his prayer shall be abominable. Thou mayest know it by this, if thou be in such an estate as that God will regard thy prayers for thy self or for others, that they may be prevailing prayers; how standest thou affected to Gods Truth, and Word? how art thou acquainted with the reading of the Scriptures, and with hearing the blessed Word of God un­folded and broken open by the blessed Ordinance of God? How doest thou attend upon God? Wouldest thou have him who is the great God of heaven and earth to hear thee, and to regard thee, when thou wilt not hear, and regard him? thou wouldest have him to regard thy prayers, and thou regardest not him speaking by the Ministery of his Word: thou despisest his ordinance which he hath left with thee: he hath left thee the mysteries of his Word, and thou regardest them not, but spendest thy time altogether either about thy calling, or about some trifling studies, and neg­lectest the main, the soul-saving truth: will he hear thy prayer? No, saith the Wise man, He that turnes his eare from hearing the Law, that mans pray­er shall be abominable.

Since prayer is so prevailing a thing, so pleasing to God, so helpfull to the Church, and so helpfull to our selves, who would be in such a case An ill condition not to be able to pray. that he cannot pray, or if he doth pray, that his prayer should be abomi­nable, that God should turn his prayer into sin? It is a miserable case, that a man lives in that is in league with sin, that allowes himself in any wicked course, in rebellion to Gods Ordinance: such men are in such a state that God doth not regard their prayers for themselves or for others. Some do so exalt and lift up their pride against God, that they do not re­gard the very Ordinance of God: no not while they are hearing it, but set themselves to be otherwise disposed at that very time. How can such expect that God will regard them. This shall be sufficient to presse that point: saith Saint Paul, I shall be delivered by your prayers.

God will be good to the Ministers for the prayers of the people. This concerns us that are Ministers; Prayer is prevailing even for us. And as it is our duty to give our selves to Preaching and Prayer, so it is the peo­ples duty to pray for us likewise, and for these particulars, as I named.

To pray for ability. What to pray for for the Mi­nisters.

To pray for a willing mind to discharge that ability.

To pray for successe of that discharge: for we must be able to Preach to the people of God, and we must be willing, and there must be successe. It doth much discourage Gods people, and those that are Ministers, when they find no successe of their labours. Isai. 49. saith the Prophet, I have la­boured in vain: Elias was much discouraged in his time, and Isaiah and Elias were good men, yet they were much discouraged; they saw little fruit of their labour. Therefore let us help the Ministers with our pray­ers in this respect, that God would enable them: that God would enlarge their hearts with willingness. For there are many that are of ability, but they are so proud, and so idle, that they think themselves too good to Preach to them, whom God and the Church hath called them to bestow their la­bours on: they have ability, but they want a large heart. And those that have both ability and a large heart, they want successe, they see little fruit: because the people pray not for them, and they perhaps are negli­gent in the duty themselves, their labours are not steeped in prayers.

Again, a fourth thing that we ought to pray for for them, is strength [Page 201] and ability of the outward man, and all that fear God, and have felt the benefit of the Ministery, they do this, and God doth answer it.

Likewise to pray for protection and deliverance from unreasonable men, to pray for strength of spirit, and likewise for protection: For, as St. Paul saith, 2 Thess. 3. All men have not faith. Pray for us, that we may be delivered from unreasonable, absurd men: All have not Faith. Men that believe not Gods truth, that believe not Gods Word, that are full of Atheisme, full of contempt and scorn, they are absurd men; though they think themselves the witty men of the world, yet they are unreasonable, and absurd men; pray for us, that we may be delivered from unreasonable men.

Likewise from him that is the head of wicked men, the Devil. He sees that the Ministers they are the Standard-bearers, they are the Captains of Gods Army, they stand not alone, and they fall not alone, many others fall with them. There is no calling under heaven by which God con­veyes so much good, as by the dispensation of his Ordinance in the Mini­stery, therefore we should help them by our prayers. There are no men better if they be good, nor none more hurtfull if they be bad, none worse; As Christ saith, They are the salt of the earth, to season the unsavory world, and if the salt have lost the savour, it is good for nothing but to be cast on the dunghill. Therefore pray that God would deliver them from the Devil, who malignes them, they are the Butt of his malice, by his instruments.

There are many that come to hear the Word to carpe, and to cavil, and to sit as Judges to examine, but how few are there that pray for the Ministers? and surely, because they pray not, they profit not: If we could pray more, we should profit more: I beseech you in the bowels of Christ, put up your petitions to God, that God would teach us (that are inferiour to you in other respects, setting aside our calling) that we may teach you, that we may instruct his people. As John Baptist saith, The friends of the Bride learn of the Bridegroom, what to speake to the Spouse: so we learn from prayer, and from reading, we learn from Christ what to teach you. If you pray to God to teach us that we may teach you, you shall never go away without a blessing.

And therefore, as I said, we see how the Apostle desires the Romans to strive and contend with him in prayer: he useth all protestations, and obtestations, For the love of Christ and of his Spirit, &c. And, pray for us, that the Word may have a free passage, and be glorified. In every Epistle still he urgeth, pray for us. The blessed Apostle was so heavenly-minded, that he would neglect no help that might further him in the Ministery. So if we have Christian hearts, we will neglect no helps, not the help of the meanest Christian that we are acquainted with; when he that was a great Apo­stle saith, Pray for us, strive in prayer for us, he prayes for the help of others prayer. So, the more gracious we are, and the nearer to God, the more we understand the things of God, the more carefull we shall be of this Christian duty of prayer, for the Ministers, and for our selves, and others. Upon this ground, that it is Gods Ordinance, and there is nothing establish­ed by God that shall want a blessing. Therefore if we have faith, we will pray, the more faith, the more prayer: the greater faith, the greater prayer; Christ had the greatest faith, and he prayed whole nights together. St. Paul was mighty in faith, he was mighty in prayer: where there is little faith, there will be little prayer: and where there is no faith, there will be no prayer. You also helping together by prayer for us.

[Page 202] Mark the heavenly Art of the Apostle, he doth here insinuate, and in­wrap an exhortation by taking it for granted that they would pray for him. It is the most cunning way to convey an exhortation, by way of taking it for granted, and by way of encouragement. The Lord will deliver me: he doth not say, therefore I pray help me by your prayers; but the Lord will deliver me if you help me, and I know I shall not want your prayers: he takes it for granted that they would pray for him: and granted truths are the strongest truthes. It is the best way to encourage any man, if we know any good in him, to take it for granted that he will do so: and so I shall be delivered, you helping together by your prayers.

After he had set down the means that God would convey the blessing by (which was prayer) then he shewes the end, why God would deliver him by prayer; For the gift of health and deliverance bestowed upon me, by the means of many prayers of many persons: Likewise thanks shall be gi­ven by many on our behalf: that is, on my behalf yea, as many shall be ready to thank God for my deliverance and health, as before many prayed to God for it: so that in this regard, God in love to his own praise and glory will deliver me by your prayers, because he shall gain praise, and praise of many.

And first, for the words somewhat.

(For the gift bestowed on us.) Deliverance and health is a gift, Charisma, a Health a gift. free gift. If health be a gift, what are greater things? they are much more a free gift, if daily bread be a gift, certainly eternal life is much more a gift, The gift of God is eternal life, Rom. 6. ult.

Away with conceit of merit: if we merit not daily bread, if we merit Against merit. not outward deliverance, if we merit not health, what can we do for eter­nal life? It is a doting conceit, a meer foolish conceit then to think that the begger merits his Almes by begging (prayer being the chief work we do) what doth the begger merit by begging? begging it is a disavowing of merit. Health you see here it is a gift bestowed by prayer, that for the gift bestowed upon us, &c.

Things come to be ours, either by contract, or by gift; if it be by con­tract, then we know what we have to do: if it be by gift, the onely way to get a thing by gift, is prayer: so that which is gotten here by prayer, it is called a gift, not onely a gift for the freenesse of it, but because health and deliverance out of trouble, is a great and special gift. For, as it seemes, St Paul here was desperately sick, (I rather incline to that then any other de­liverance) I received the sentence of death, &c.

Is not health a gift? Is it not the foundation of all the comforts of this All other bles­sings uncomfor­table without health. life? what would riches comfort us? what would friends comfort us? bring all to a sick man, alas, he hath no relish in any thing, because he wants the ground of all earthly comforts, he wants health. Therefore you know the Grecians accounted that a chief blessing; if they had health they were contented with any estate. A poor man in a mean estate with a little competency, is more happie, then the greatest Monarch in the world that is under sicknesse and paine of body.

Health it is comfort it self, and it sweetens all other comforts.

Therefore it is a matter that especially we should blesse God for, both To blesse God for health. [Page 203] for preventing health, God keeps us out of sicknesse, and likewise for delive­ring us out of it: for both are like favours: & they that have a constant enjoy­ment of their health, should as well praise God as they that are delivered out of sicknesse. It is Gods goodnesse that they do not fall into sicknesse. There is the ground of sicknesse in every man: though he had no outward ene­my in the world, yet God can distemper the humours, and when there is a jar and disproportion in the humours, then followes a hurting of the pow­ers, and a hindering of the actions, &c. We should blesse God for the continuance of health, it is a special gift. For the gift bestowed.

(By the meanes of many persons.) God bestowed health on Saint Paul, but it was by the meanes of many prayers of many persons. Would not God have bestowed health upon Saint Paul, if he had not had their prayers? Quest. Yes doubtlesse: but yet notwitstanding when there are many prayers they Answ. prevail much more; many streames make a river run more strongly, and so many prayers prevail strongly. Health is such a blessing as may be beg­ged by others.

Therefore it is a good thing in sicknesse, and in any trouble, to beg the To beg the prayers of others in sick­nesse. the prayers of others, that they may beg health and deliverance of God for us. The good Corinthians here, they pray Saint Paul out of his trouble. And God so far honours his Children, even the meanest, that they are a meanes to beg health and deliverance for others, even to pray them out of this or that trouble.

And what a comfort and encouragement is this, that a Christian hath so many factors for him? he hath all the Saints in the world that say, Our Fa­ther, praying for him. He must needs be rich that hath a world of factors, Comfort from the prayers of others. that hath a stock going in every part of the world. A Christien hath factors all the world over, he is a member of the mysticall body, and many prayers are made for him, it is a great comfort.

And it is a great encouragement for us to pray for one another, consi­dering that God will so far honour us. St. Pauls health here it was a gift by the prayers of many.

But thou wilt object, I am a weak Christian, a sinful creature, what Object. should God regard my prayers? Alas, my prayers will do you little good.

Yes, they will do much, not onely for thy self, but for others: what are Sol. prayers? are they not incense kindled by the fire of the blessed Spirit of God? Are they not in themselves good motions, stirred up by the Spi­rit? themselves in their nature are good, though they be imperfect, and stayned. The Spirir that stirs them up is good, the good Spirit of God. We know not how to pray, but the Spirit teacheth us. The Mediator through whom they are offered, who mingles his odour with them, Revel. 8. 3. He is the Angel, that mingleth odours with the prayers of the Saints, and makes them acceptable to God. The person likewise that offers them is good: what is he? [...]? is he not Gods Child? do not parents love tohear the voyce of their Children? if therefore the person be good (though weak) and the prayer be good, and the Spirit good, and the Mediatour so good, then let no man be discouraged, not onely to pray for himself, but to pray for others. God would hear the Corinthians, (though they were stained with Schisme, and with other weaknesses,) they were none of the most refined Churches that Saint Paul wrote to, as we may see in the first Epistle, yet saith Saint Paul, my health and deliverance is a gift, and a gift, [Page 204] by the prayers of many, weak and strong joyning together.

It is the subtilty of Satan, and our own hearts joyne with him in Object. the temptation: What should I pray? my conscience tells me this and that.

Doest thou mean to be so still, then indeed, as it is, Psal. 66. If I regard iniquity in my heart, the Lord will not heare my prayer: but if thou have repent­ed Answ. thee of thy sins, and intenedst to lead a new life for the time to come, God will heare thy prayers, not onely for thy self, but for others: God will bestow gifts upon others, by meanes of thy prayers.

To go on,

Gods end in delivering St. Paul by prayer, was that he might have ma­ny thanks for many prayers, when they were heard once, that thanks may be given by many [on our behalfe,] that is, because we are delivered, and re­stored to health, and strength again, to serve the Church as we did before: you see here how

Many prayers, and then many praises, these follow one another; Indeed Obser. Praise followes prayer. this is Gods order; and we see in nature, where there is a receiving there is a giving. We see, the earth, it receives fruit, it yields fruit, as Christ saith of the good ground, sixty-fold, many-fold. You see bodies that receive the Sun, they reflect their beams back to the Sun again.

The streams as they come from the Sea: so by an unwearied motion they return back again to the Sea. And men do eate the fruit of their own flocks, they reap the fruit of their own Orchards and Gardens. In nature, whatsoever receives, it returns it back again. The influence and light that those heavenly bodies, the stars, and the Planets, &c. have from the Sun, who is the chiefe light of all, they bestow it upon the inferiour bo­dies: you see it in nature, much more is it in grace: what we receive from God by gift, obtained by prayer, he must have the praise for it, many pray­ers, many praises. As soon as ever a benefit is received, presently there is an obligation, a natural obligation, and a religious obligation, upon the receipt of a benefit, there must be some thought of returning something presently.

It teacheth us, what a horrible sin ingratitude is: It is the grave of all Gods blessings, it receives all, and never returns any thing back again. Ingratitude a horrible sin. As those Lepers, they never came back again to thank Christ, but only the tenth, a poore Samaritan. Men are eager to sue to God, restlesse till they have that they would have, but then they are barren and unfruitfull, they yield nothing back again. After prayer there must be praise and thanksgiving. It condemneth our backwardnesse, and untowardnesse in this kind; like little Children, they are ready to beg favours, but when they come to thanksgiving, they look another way, as if it were irksome to them: So it is with our nature, when we go about this heavenly duty, we give God a formall word or two, Thanks be to God, &c. But we never work our hearts to thankfulnesse. That thanks may be given

As the prayers of many are mighty with God to prevail, so like­wise Praise of many acceptable. the praises of many are very grateful and acceptable to God. Even as it is with instruments; the sweetnesse of musick ariseth from many in­struments, and from the concord of all the strings in every instrument: when every instrument hath many strings, and all are in tune, it makes [Page 205] sweet harmonie, it makes sweet concord. So when many give God thanks, and every one hath a good heart set in tune, when they are good Christians all, it is wondrous acceptable musick to God, it is sweet incense, more acceptable to God then any sweet favour, and odour can be to us. That is one reason why God will have many to pray to him, that he may have many praises.

God doth wondrously honour concord, especially when it is concord in praising of him. It is a comely thing for Brethren to live in unity, as it is, Psalme 131. If to praise God be a comely thing, and if concord be a comely thing, then when both meet together, it must needs be wondrous beautifull, and wondrous acceptable to God, when many brethren meet and joyn to praise God. Therefore it is said, Act. 2. in the Churches new conversion, they met all together as one man, they were of one heart and one soul, and they were given to prayer, and to praising of God; a bles­sed estate of that beginning Church, they were all as one man, of one heart, of one spirit, of one soul.

As the blessed Angells, and blessed spirits in heaven, they all joyn to­gether, as it is in Revel. 14. The blessed man heard a voice in heaven as the voyce of many waters, and of great thunder, and he heard the voice of har­pers, and they sang a new song: there were many harps, but one song, one thanksgiving, one Heart, one spirit in all, wondrous acceptable to God.

This should make us in love with publick meetings. Severed thanksgiving is not so acceptable a thanksgiving. God doth bestow all good upon us in the body, as we knit our selves not onely in thanksgiving to him, but in To be in love with publick meetings. love to the Church, as all things are derived from God to us in the body, so let our praise return to God in the body as much as we may.

It shews what a hatefull thing Schisme and division is in the Church, besides many other inconveniences God wants glory by it. God loves to be praised by many joyning together. As the Apostle saith here, Thanks shall be given by many, &c. Many, not as they are many persons, but as they are many godly persons that are led by the Spirit of God.

Therefore if the praise of many be so acceptable, it should first be an in­couragement Use. Encouragement to union. to union. In John 17. saith our Saviour Christ there, I pray, that they may be one, as we are one. It was the sum of that heavenly prayer, the unity of the Church to the end of the world, That they may be one, as we are one: the Trinity should be the patern of our unity. Because, I say, all good is in union, and all that comes from us that is accepted of God, it must be in peace and union.

God so loves peace, and a quiet disposition inclinable to peace, that he neglects his own service till we have made peace one with another, Mat. 5. If thou have any offence with thy brother, if thou have done him any wrong, or he thee, go and be reconciled to him, and then come and bring thy offering. God will stay for his own offering, he is content to stay for his own service till we be at peace one with another, whether it be prayer or praise, if we be not at peace it is not acceptable. Again, this should teach us to stir To stir up others to praise God, up others when we praise God, (and others have cause as well as we) that thanks may be given by many. When we are in trouble call upon others, and as it is the common and commendable fashion, desire others to pray for us, that prayer may be made by many: and when we receive any favour, any deliverance from any great danger, acquaint others [Page 206] with it, that thanks may be given by many. It was the practice of Da­vid in Psalme 66. Come, I will tell you what the Lord hath done for my soul. And in Psal. 34. and in Psal. 142. ult. Bring my soul out of trouble, that I may praise thy Name, and what shall others do? Then the righteous shall compasse me about, for thou hast dealt bountifully with me. Shewing that it is the fashion of righte­ous men, when God hath dealt graciously with any of his Children, they compasse him about, to be acquainted with the passages of divine provi­dence, and Gods goodnesse towards them, The righteous shall compasse me about, for thou hast dealt bountifully with me.

Holy David in Psalme 103. he stirs up every creature to praise God, even the creatures of haile, of stormes, and windes, and every thing, even the Blessed Angels, as we see in the latter end of that Psalme: as if thanksgiving were an imployment fit for Angells (and indeed so it is,) and as if all his own praise were not enough except all the creatures in heaven and earth should joyn with him in that blessed Melody to praise God, the Angells, and all creatures praise God. Let us stir up one another to this exercise.

How do the creatures praise God? They do praise God by thy tongue: (although they have a kind of secret praise which God heares well enough, for they do their duty in their place willinglly and chearfuly, but) they praise God in our tongues: every creature gives us occasion of praising God.

Many give thanks here for one Saint Paul, for the Minister. We see To praise God for others. here Gods end, that many should praise God not onely for themselves, but for others, especially for those by whom God conveys, and de­rives good unto them, whether outward or spirituall good. The Apostle exhorts us to pray for all men, 1 Tim. 2. For Kings, yea, though they were per­secuting Kings at that time. And surely if we ought to pray to God for all mankind, we ought to praise God for all sorts of men, especially for Go­vernours and Ministers, &c. because God by them bestowes his greatest blessings. Obey the Magistrate: Let every soule be subject to the higher Powers: for the powers that are, are ordained of God, and he is the Minister of God for thy good; so the Governours and Ministers of God are for our good. We ought therefore (as to pray for them, that they may execute their office for our good, so) to praise God for the good we have by them. You know David stirred up the people to mourn for Saul (though a Tyrant:) He cloath­ed you, and your Daughters (saith he) with skarlet. If they should praise God for a persecuting King, and mourn for him when he was gone, much more should we for those that are good.

And so likewise for Pastors, we ought to praise God for them, and all that have good by them will pray to God, and praise God for them. And undoubtedly it is a sign of a man that hath no good by them, that prayes not for them, and that praiseth not God by them; we ought to praise God in that proportion, as well as to pray to God one for another. To be good to many, that ma­ny may give thanks for us.

And this should stir us up to be good to many, that many may praise God, not onely for themselves, but for us. If it be our duty to pray for those that we derive good by, and to praise God for them, then let us labour to be such as may communicate to others. Good is diffusive, and good men are like the box in the Gospell, that when it was opened all the house smelled of it.

[Page 207] The heathen Philosopher said, that a just man, a good man is a com­mon good, like a publick stream, like a publick Conduit, that every man hath a share in. Therefore as the Wise man saith, When good men are exalt­ed, the City rejoyceth, many rejoyce. Who would not therefore labour in this respect to be good, to have a publick disposition, to have a large heart, to doe all the good we can? That so we may not onely have more prayers to God for us, but we may have more praise to God for us, that God may gaine by it. That thanks may be given by ma­ny on our behalf.

Let us take notice of our negligence in this kind, and be stirred up to this blessed duty. And therefore consider wherein it consists. Praise wherein it consists.

It consists in our taking notice of the favours of God to our selves, and others, and in valuing the good things that we praise God for, to esteem 1. Taking notice of blessings. them. The Children of Israel, they did not blesse God for the man­nah, they did not value it, This Mannah, this Mannah, in scorn. So in Psalme 106. They neglected Gods pleasant things, they set light by them. Ho­sea 8. 12. He gave them the great things of his law, and they accounted them 2. Remembring them. as slight, as strange things, not worthy to be regarded. Praise consists in ta­king notice; and not onely in taking notice, but in remembring and mind­ing them, as in Psal. 103. My soul, praise the Lord, and forget not all his benefits.

And likewise in an estimation of them, and likewise in expressing this thankfulnesse in words, Awake my glory, our tongues are our glory: especial­ly 3. Estimation. as they are instruments to praise and glorifie God: we cannot use our language better then to speak the language of Canaan in praising of 4. In words. God.

Likewise, praise consists in doing good, which is reall praise, though we say nothing. Moses cryed to God, though he spake not a word. Evill 5. In doing good. works have a crie, although they say nothing. Abels blood cried against Cain: and as evill works, so good works have a crie: though a man praise not God with his tongue, his works praise God. Job saith, The sides of the poore blessed him. What could their sides speak? No, but there was a reall thanksgiving to God, their sides blessed God: so our good works may praise God as well as our tongues and hearts. The heavens and the earth they praise God, though they say nothing, because they stir us up to say something. Let men see your good workes, that they may take occa­sion from thence to blesse God, saith Christ. Or else your praising of God is but a meer complementing with God: to give him thanks with the tongue, and after to dishonour him with your lives, Psal. 50. What hast thou to do to take my Name into thy mouth, sith thou hatest to be reformed? what hast thou to do to take my Name into thy mouth either in prayer or in praise, when thou hatest to be reformed? High words are unseemly for a foole saith the Wise man) and what higher words then praise? Therefore praise for a man that lives in a blasphemous course of life, in a filthy course of life, praise is too high a word for a fool: we must praise God in our lives, or else not at all: God will not accept of it. It consists in these things. Directions to thanksgiving.

Now some directions how to perform it for our selves and others.

If we would praise God for our selves, or for any, then let us look about us, let us looke above us, and beneath us, let us look backward, look to To look what we have cause to be thankful for. the present, look forward: every thing puts songs of praise into our mouth. Have we not matter enough of our own to praise God for? let us look about us, to the prosperity of others: let us praise God for the Mini­stery, [Page 208] praise God for the Magistracy, praise God for the government wherein we live. There are many grievances in the best government, but a Christian heart considereth what good he hath by that government, what good he hath by that ordinance, and doth not onely delight to feed on the blemishes, as flies do upon sores: it is a sign of a naughty heart to do so. Although a man should not be insensible of the ills of the times: (for else how should we pray against them?) yet he is not so sensible as to forget the good he hath by them. If we would praise God, let us look to the good, and not so much upon the ill.

Look up to heaven, look to the earth, to the sea. David occasi­ons praise from every creature, every creature ministers matter of praise, from the stars to the dust, from heaven to earth, from the Cedar to the Hisop that growes by the wall. Is there not a beam of Gods goodnesse in every creature? have we not use of every creature? we must praise God not only for the Majesty, and order that shines in them, but for the use of them in respect of us.

And so let us look to the works of Providence, as well as to the works of Creation. Look to Gods work in his Church, his confounding of his enemies, his deliverance of his Church, the Churches abroad, our owne Church, our owne persons, our friends: thus we should feed our selves, that we may have matter of praising God. God gives us matter eve­ry day; he renewes his favours upon the place wherein we live, and upon us, as itis, Lam. 3. It is his mercy that we are not all consumed. Let us look back to the favours that we have injoyed: let us look for the present, what doth he do for us? The Apostle saith here, God doth deliver us: doth he not give deliverance, and favour, and grace? inward grace for the time to come? hath he not reserved an inheritance, immortall, and undefiled in the heavens for us? Wherefore doth he bestow things present: and where­fore doth he reveal things laid up for us for the time to come, but that we should praise him, but that we should praise him for that which he means to do afterwards? Blessed be God the Father, who hath begotten us to an inheri­tance immortall, and undefiled, &c. saith St. Peter. God reveals good things that are to come, that we are heires apparent to the Crown of glory; this is revealed, that we might praise him now, that we might begin the imploy­ment of heaven upon earth. Let us look upward and downward, let us look about us, look inward, look backward, look to the present, look for­ward, every thing ministreth matter of praise to God.

Yea, our very crosses: happie is he whom God vouchsafeth to be an­gry with, that he doth not give him over to a Reprobate sense to fill up his sins, but that he will correct him to pull him from ill courses: happie is he that God vouchsafeth to be angry with in evill courses. There is a blessing hid in ill, in the Crosse. In all things give thanks, saith the Apostle: what, in afflictions? I, not for the affliction it self, but for the is­sue of it. There is an effect in afflictions to draw us from the world, to draw us to God, to make us more heavenly-minded, to make us see better into these earthly things, to make us in love with heavenly things: In all things give thanks. When we want matter in our selves, let us look abroad, and give thanks to God for the prosperity of others.

And with all (in the second place,) when we look about us, let us 2. Dwell on them in meditation. dwell in the meditation of the usefulnesse of these things, of the goodnesse of God in them, till our Hearts be warmed. It is [Page 209] not a slight God be thanked that will serve, but we must dwell upon it, let our hearts dwell so long on the favours and blessings of God till there be a blessed fire kindled in us. The best bone-fire of all is to have our hearts kindled with love to God in the consideration of his mercy. Let us dwell so long upon it till a flame be kindled in us. A slight praise is neither accep­table to God nor man.

And then let us consider our own unworthinesse, let us dwell upon that; I am lesse then the least of all thy favours, saith good Jacob, Gen. 32. If we be 3. Consider our un­worthinesse. lesse then the least, then we must be thankful for the least. Humility is alway thankful, a humble man thinks himself unworthy of any thing, and therefore he is thankful for any thing.

A proud man praiseth himself above the common rate, he over-values, and over-prizeth himself, and therefore he thinks he never hath enough: when he hath a great deal, he thinks he hath lesse then he deserves, and therefore he is an unthankful person. And that makes a proud man so into­lerable to God, he is alway an unthankful person, a murmuring person. A humble man, because he undervalues himself, he thinks he hath more then he deserves, and he is thankfull for every thing; he knowes he deserves nothing of himself, it is the meere goodness of God whatsoever he hath.

The best direction to thansgiving is to have a humble and low heart, rherefore David, 1. Chron. 29. 14. when he would exercise his heart to thankfuluesse, when the people had given liberally, saith he, Who am I, or what is this people, that we should be able to offer willingly after this sort? all comes of thee, and all is thine own that we give. What am I, or what is this peo­ple, that we should have hearts to give liberally to the Temple? see how he abaseth himself. And Abraham, I am dust and ashes, shall I speak to my Lord? And Job, I abhor my self in dust and ashes, when he considered Gods ex­cellencie, and his own basenesse. A humble heart is alway thankful, and the way to thankfulnesse is to consider our humilitie. What am I? saith David, he had a heart to be thankfull, of thine own I give thee, not onely the matter to be thankfull for, but of thine owne I give thee: when I give thee thanks, thou givest me a thankfull heart.

As the Sacrifice that Abraham offered was found by God, so God must find the sacrifice that we offer, even a thankfull heart: of thine own, Lord, I give thee, even when I give thee thanks.

Therefore you may make that a meanes to have a thankfull heart, to pray for a thankfull heart. And when we have it, blesse God for it, that we may be more thankfull. God must vouchsafe the portion of a thankful heart with other blessings: he that gives matter to be thankful, must give a heart to be thankful.

Again, to make us more thankfull, do but consider the misery of our selves if we wanted the blessings we are thankfull for, and the 4. Consider the mi­sery of our selves and others in want of blessings. misery of others that have them not. Thou that hast health, if thou wouldest be thankfull for it, look abroad, look into hospitalls, look on thy sick friends that cannot come abroad. Thou that wouldest be thank­full for the libertie of the Gospell, look beyond the seas, look into the Palatinate, and other Countries, and certainly this will make thee thank­full, if any thing will. If we would be thankfull for spirituall blessings, consider the miserie of those that are under the bondage of Satan, how there is but a little step between them and hell, that [Page 210] they are ready to sink into it, there is but the short thread of this life to be cut, and they are for ever miserable. If we would be thankful for any blessing, let us consider the misery to be without it. If we would be thank­ful for our wits, let us consider distracted persons. What an excellent Engine to all things in this life, and the life to come, is this spark of rea­son? If we want reason what can we do in civill things? What can we do in matters of grace? Grace presupposeth nature: if we would be thank­full for health, for strength, and for reason, if we would be thankful for common favours, consider the miserie of those that want these things.

Would we be thankful for the blessed ordinance, consider but the mi­serie of those that sit in darknesse, and in the shadow of death, how they are led by Satan, and want the means of salvation. Those that would be thankfull for the government we have, let them consider those that live in Anarchie, where every man lives as he lists, where a man cannot enjoy his own. The consideration of these things it should quicken us to thank­fulnesse, the consideration of our own misery if we should want them, and the misery of those that do want them.

And let us keep a Catalogue of Gods blessings, it will serve us, as in re­gard of God to blesse him the more, so in regard of our selves, 5. Keep a Cata­logue of Gods mercies. to establish our faith the more: for God is Jehovah, alway like him­self: whom he hath done good unto, he will do good to: he is constant in his love, Whom he loves, he loves to the end: God shall have more thanks, and we shall have more comfort.

Again, to add some encouragements and motives to thankfulnesse, which may be a forcible meanes to make us thankful, do but consider Motives to thankfulnesse. it is Gods tribute, it is Gods custom; do but deny the King his custom, and what will come of it? deny him tribute, and you forfeit all; so you for­feit 1. It is Gods tri­bute. all for want of thankfulnesse.

What is the reason that God hath taken away the Gospel from countries abroad, (and may do from us if we be not more thankfull?) because they were not thankfull: it is all the tribute, all the impost he sets upon his blessings, I will give you this, but you shall glorifie me with thanksgiving. It is all the honour he looks for, He that praiseth me honoureth me. And now, O Israel, what doth the Lord require of thee, for all his favours, but to serve him with a chearful and good heart? to be thankful.

What is the reason that the earth denies her own to us, that sometimes we have unseasonable years? We deny God his own, he stops the due of the creature, because we stop his due.

When we are not thankful he is forced to make the heavens as Iron, and the Earth as Brasse; we force him to make the creature otherwise then it is, because we deny him thankfulnesse.

The running of favours from heaven ceaseth, when there is not a re­course back again of thankfulnesse to him. For unthankfulnesse is a dry­ing wind, it dryes up the fountain of Gods favours; it binds God, it will not suffer him to be as good as his word. If ever God give us up to pub­lick judgments, it will be because we are not thankfull to God for favours, and deliverances, as that in 88. by Sea, and from the Gunpowder treason by land. Was it not a sick State after Queen Mary, when Queen Elisabeth received the Crown? The Church and Common-wealth were sick. Now if we be to praise God for our particular persons, when we have recovered our health, much more should we praise God, when the State, when the [Page 211] Church is delivered, as it was at the comming in of Queen Elizabeth, and afterward in 88. and of late time, and continually he doth deliver us. And if we look that he should deliver us, not onely our persons, but the State wherein we live: let us pray to God that he would do so, and praise God for his former deliverance.

Again, this is another motive, the praising of God for formet delive­rances, 2. It invites God to bestow new blessings. it invites him to bestow new blessings. Upon what ground doth the Husband-man bestow more seed? upon that which hath yielded most in time past. Will any man sowe in the barren wildernesse where it is lost? No, but where he looks to reap most, and hath done formerly. Where he sees a soil that is fruitfull, he will sowe it the more; and where the heart is a barren wildernesse, that it yields nothing back again, he takes that away that he gave before.

You know there is a debt in giving, there must be a returning of thanksgiving alway, and kindnesse requires kindnesse, there is an obliga­tion. And where benefits are taken, and men are thankfull, that is the way to get more, to be thankfull for that we have. For God minds his own glory above all things, and he will especially be bountifull to those from whom he sees he hath most glory: therefore alway those that have been richest in grace, and in comfort, they were most in thankfulnesse, as we see in David a man after Gods own heart and in diverse others. Let this incourage us.

First, if we be not thankfull it stops the current of benefits.

Secondly, if we be thankfull God will give us more mercies and de­liverances: when we praise him in our hearts, in our lives, in our bounty to others, in reall thankfulnesse, when we are ready to good works, then he is ready to bestow new still.

Again, to stir us up to this duty of praising God for our selves and others, 3. It is the begin­ing of heaven. Consider, it is the beginning of heaven upon earth; what a happinesse is it, that when our persons cannot go to heaven till we die, till our bodies be raised, yet we can send our Ambassadors, we can send our prayers, and thanksgivings to heaven, and God accepts them, as if we came in our own persons. Let your conversation be in heaven, saith the Apostle. How is that? by praising God much. I pray, what is the imployment of heaven, of the Angells, and blessed Spirits? They praise God continually for the work of Creation, and for the work of Redemption, that is their especiall task in heaven. Our duty is to be much this way, in praising God. Self-love forceth prayer oft-times: but to praise God comes from a more heavenly affection.

Again, do but consider, that no creature in the world is unthankful, but 4. None unthank­ful but divells. divells onely, and divellish men, and good men onely so far as they are corrupt and hold correspondencie with their corruptions: for every crea­ture praiseth God in his kind, set the divell aside, who is full of envy and pride and malice against God; therefore except we will be like the Divells let us be thankfull. God hath made all creatures to praise him, and to serve us, that we may praise him; and when they praise him, shall we blaspheme him? May not the swearer think with himself, every creature blesseth God, even the senselesse creatures, and shall I dishonour God by my tongue which should be my glory, to glorifie him? shall I blaspheme him, and be like to the divel? shall I be more base then the senselesse crea­tures? What glory hath God by many men that live in the Church, [Page 212] that blaspheme God, and their whole life is a witnesse against God, as the whole life of a Christian after he is in the state of Grace, is a witnesse for God, and a praising of him, his whole life is a thanksgiving: so the whole life of wicked, and carelesse creatures, is a dishonour of God, it is a witness against God: There are none but divells, divellish-minded men but they praise God, even the very dumbe creatures. Let us labour to have a part in that blessed musick and harmonie, to praise God: if we do not praise God here, we shall never do it in heaven.

But we must remember by the way, that this thankfulnesse it must be a fruitful thanksgiving. As for us to pray to God to blesse us, and then to do Reall thanks­giving. nothing, it is a barren prayer: so to thank God, and then to do nothing, it is a barren thanksgiving. Our deeds have words, our deeds have a voyce to God, they speak, they pray, there is a kind of prayer, a kind of thanks in our works. Works pray to God, they have a kind of crie to God, both ill works and good works: and if good works have a crie to God in pray­er, they will have a voice in thanksgiving: this fruitful, this real thanks, is that which God stands upon.

And therefore it is alway joyned with a study how to improve the things that we thank God for to the best advantage. If we thank God for health, and recovery, and deliverance, we will labour to improve it to Gods glorie: if we be thankful to God for riches, for peace, we will improve that to grow in grace, to do good to others. There is never a thankful heart, but it studies to improve that which it is thankful for re­ally, that God may have the Glory, and it the comfort, and benefit by it, or else it is but a lip-labour, but a lost labour.

Let us shame our selves, and condemne our selves for our unthankful­nesse; To shame our selves for our unthankfulnesse. and that will be done by comparing our carriage to men with our carriage to God. If so be that a man do us a little courtesie, how are we confounded if we have not returned some thanks? and yet notwithstand­ing from God we have all that we have, all that we are, all that we hope to have, and yet how many benefits do we devoure, and do not re turn God thanks?

This disproportion will shame the best Christian, that he is not so quick in his devotion to God to be thankful there, as he is sensible of small kindnesses done by men: this is a good way to make us more thank­ful.

And now when we come to the Sacrament, let us blesse God. The Eucharist is a thanksgiving: where there are many, there should be thanks­giving; where there is a communion there is many, and thanksgiving should be especially of many met together to thank God for Christ, and for the good we have by him; for if many joyned together in praise for St. Paul that was but a Minister, that was but an instrument to set out the praise and the Doctrine of Christ, much more should we be thankfull to God for Christ himself, which is the gift of all gifts, and for which he gives us all other gifts; if he give us him, can he deny us any thing? If we be thankful for the health of our bodies (as indeed we should,) if we be thankful for the peace of our humours, much more should we be thank­ful for the peace of our consciences, when our soules are set in tune, when God and we are friends, when the soul by the Spirit of God is set at peace, and is fit for the praise of God, and is fit to do good, when it is a health­ful soul.

[Page 213] As in the body, it is a sign it is sick when the actions are hindered: so it is likewise with the soul.

We should blesse God for ability to do good, for any health in our souls, more then for health of body. Do but consider, if hwe are to thank God for the instruments of good, much more are we to thank him for the good things themselves. If we should thank God for the Ministers (for now I stand up­on that, many prayers, and praises were given to God for Saint Paul) much more should we be thankful for that which we have by the Ministery that is, for all the blessings of God, for grace and glorie, for life and salvation. It is the Ministery of life, And the power of God to salvation. We should be thankful to God for peace, We are the messengers of peace. We should be thankful to God for grace, and for his holy Spirit: the Spirit is given with it. We should be thankfull especially for spirituall favours. A man cannot be thankful to God for health, and libertie unlesse first he know God to be his, that he can blesse God for spiritual favours. Blessed be God, the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ, Ephes. 1. We should be thankful for Christ, and all the bene­fits we have by Christ, much more then for any other blessings whatsoe­ver.

Therefore now seeing we are a Communion, let praise be given by ma­ny. We have greater matters then the health of a Minister, (or any par­ticular It was a Sa­crament day. person, either our selves or others) to be thankful for; we have grea­ter cause, being to blesse God for the greatest gift that ever he gave, even for Christ. The disposition in a feast is to be joyful, and chearful, to praise God; now we are to feast with God, and with Jesus Christ. Christ is not onely the food, but he invites us, he is with us. What will we do for Christ if we will not feast with him? What a degree of unthankfulnesse is it, when we will not so much as feast with him? when we will not wil­lingly receive him? What will he do for Christ that will not feast with him? how unfit will he be to praise God, and praise Christ, that when Christ makes a feast of himself, and gives himself together with the bread and wine, representing the benefit of his bodie and blood, broken, and shed for us, and all his benefits? if we will not feed upon himself, when he stoopes so low as to give himself for us, and to feed us with himself, what will we do? How can we be thankful for other blessings, when we are not thankful for himself? And how can we be thankful for himself, when we will not come and partake of him?

Let us stir up our hearts, and think now, to take the Communion: As for matter of repentance and sorrow; it should be dispatched before. It is the Eucharist, a matter of thanksgiving: we should raise our hearts above earthly things. We should consider that we are to deal with Christ; and these are but representations.

When the bread is broken, think of the body of Christ, and when the wine is poured out, think of the blood of Christ: and when our bodies are cheared by these elements, think how our soules are refreshed by the blood of Christ by faith. If we should be thankful to God for bodily deliverance, how much more should we thank him for our soules, being delivered from hell by the blood of Christ, which is the grand delive­rance? Let us dispose our hearts to thankfulnesse, it is a fit disposition for a feast.

And (as I said) take heed of sin, it choaks thankfulnesse, therefore ex­amine [Page 214] thy purposes, how thou comest; if thou come with a purpose to live in sin, thou art an unfit receiver. The place we stand in is holy, the business is holy, we have to deale with a holy God; and therefore if we purpose not to relinquish wicked courses, and to enter into Covenant with God, to abstain from fin, we come not aright; When thou commest into the house of God, take heed to thy feet, saith the Wise man: take heed to thy affections, consider with whom thou hast to deale: but if thou hast renew­ed thy repentance, and thy purposes with God for the time to come, come with chearefulness, with a thankfull disposition; thankfulness is a disposi­tion for a feast: if it be a disposition for bodily deliverance, it is much more for the deliverance of the soule, and much more for Christ, and the blessings we have by him, who is all in all. That thanks may be given by ma­ny on our behalfe.

SAINT Paul in these words doth divers things at once.

First, He shews a reason why many should pray for him, and give thanks on his behalf; you have cause, saith he, for our rejoycing is this, the testimony of our conscience, &c. therefore if many of you give thanks to God for me, it is your duty, my conscience beares me witness that I have carried my self well towards you, you have cause to pray for us, and to praise God for our deliverance, for you have received much good by us. God conveys much good by publick persons to those that are under rhem, therefore there ought to be many prayers, and many thanks for them.

And again, they ought to pray, and give thanks for him, because they should not lose their labour, they should not lose their prayers, their incense, because it should be for a man that was gracious with God, that had the testimonie of his conscience that he walked in simplicity, and godly since­rity, as he saith, Heb. 13. Pray for us, for we are assured that we have a good conscience: so they are a reason of the former.

Another thing that he aimes at is, the preventing of some imputations: he was accused in their thoughts at least, and by the words of some false teachers, that were his worst enemies, as you have no enemy (next to the divell) to a Minister, like a Minister. If a man would see the spirit of the divel, let him look to some of them. Saint Paul had many enemies, many false brethren, that laid false imputations upon him to disparage him in the thoughts of others, in the thoughts of his hearers. They accounted him an inconstant man, that he came not to them when he promised, and that he suffered affliction, and it was like enough for some desert: they account­ed him a despicable man, he suffered afflictions in the World, he wanted discretion to keep himself out of the crosse. Nay, saith he, whatsoever you impute to me, and lay upon me, Our rejoycing is this, the testimony of our conscience &c.

[Page 215] Again, he aimes at this, to lay the blame upon those false brethren, who deserved it: they think I am a deceiver: they think I am wilely: no, I do not walk so, I do not walk in fleshly wisdom as they do that seek themselves, and not you. So I say, Saint Paul aimes at divers things in bringing in these words.

We see here first of all, that Doct. The more emi­nent men are, the more to be prayed for.

You have cause (saith Saint Paul) to do it for me: for our rejoycing is this, that we have walked in simplicity and sincerity, &c. and more abundantly to you-ward. Saint Paul was a brother as he was a Christian; he was a Fa­ther in regard he had called them to the faith: and he was an Apostle. In all regards they ought to praise God for him: because he was a Father, because he was the father of them, (you have not many Fathers, saith he) and because he was an Apostle, a man eminent, by whose meanes God conveyed a world of good to the Church.

To make way to the main thing, Observe this in general, that

Especially Ministers the Fathers of Christians: holy men in the Church Doct. Christians dri­ven to make apologies. are driven to their Apologie, and defence: because those that shine in their own consciences, wicked men labour to darken them in their reputation, that their own wickednesse may be the lesse seen, and observed. It hath alway been the policy of Satan, and of wicked men, (that so all might seem alike) to lay aspersion s upon those that were better men then them­selves. Saint Paul is forced to make his Apologie, to retire to the testimonie of his conscience, Our rejoycing is this, the testimonie of our con­science, &c. Use. Not to think strange if we be driven to it.

Therefore make this use of it, not to think it strange if we be driven to our Apologie.

But some may say, is not the life the best Apology? as St. Peter saith, that you may stop the mouthes of gain-sayers. Quest.

Yes, of all Apologies life is the best, to oppose to all imputations: but notwithstanding it is not enough. Answ. Life the best Apology, but not enough some­times.

A man is cruell, if he make not his Apology and defence sometimes: because his imputations tend to the hurt of others, being publick persons, especially Ministers, who have so much authority in the hearts of people, as they can gaine by their good life and desert: and if any imputation lie upon them, they are to clear it in words, their life will not serve the turn, but they must otherwise make their Apologie (if it be needfull) for them­selves, as Saint Paul doth here. It is not onely lawful, but expedient some­times to speak by way of commendation of our selves.

In what cases? A man may speak in com­mendations of himself.

Not onely in case of thankfulnesse to God, to praise God for his gra­ces in us.

And likewise in case of example to others, a man may speak of Gods 1. For thankful­nesse. work in him, he may tell what God hath done for his soule, and in his soul, that God may have glorie, and others may have benefit. 2. For example.

But likewise in the third place (and it was Saint Paul's case here) a man may speak of himself, by way of Apology and defence, that the truth 3. For defence. suffer not. It is a kind of betraying the cause, for a man to be silent when he is so accused. Though (as I said) a good life be the best Apology, and [Page 216] except there be a good life the verball apologie is to little purpose, yet the apology of life oft-times in publick persons is too little: In these cases we must speak of our selves, and of the good things of God in us.

But, another quere may be here, May a man glory in that which is in him, of the grace of God that is in him? Our glorying should be in Christ, in Question. the obedience, and righteousnesse of Christ, and in God reconciled through Christ: can a Christian glory in any thing that is in him, which is imper­fect?

I answer briefly, Saint Paul doth not here glory in the Court of Justi­fication, but in the Court of a Christian conversation: therein a man may Answ. How a man may glory of the graces in him. glorie in the work of grace in him, in those inward works, and the works that flow from them. When a man is to deal with men he may set forth his life, nay, when a man is to deal with God he may set forth his since­rity, not, I say, in the Court of Justification, but in the Court of Sanctificati­on, and a holy life. There good works are the ornament of the spouse, they are her Jewels: but come to the Court of Justification, all are dung, as the Apostle saith, Philip. 3. All are dung and drosse, not worthy to be na­med, they are not able, they are not strong enough; all that comes from us, and all that is in us it is not able to bear us out in glorying in the Court of Justification, All are stained as menstruous cloaths.

But mark, Saint Paul speaks of glorying before men, of a sanctified life. He glories not in his conversation and sincerity as a title; but he glories in it as an evidence that his title is good. That whereby he hath his title is only by the righteousnesse of Christ, that he hath heaven, and is free from hell, that is the title: but what evidence have you that Christ and his righteous­nesse is yours? there must be somewhat wrought in you, and that is sin­cere walking. So he alledgeth it as an evidence of his state in grace, that that was good. So we see in what case he gloried in his sinceri­ty.

To come to the words.

For the words themselves, they contein the blessed temper of Saint Paul's spirit in the middest of disgraces, in the middest of imputations, the temper of his spirit it was joyful, glorying.

The ground of it is, The testimony of our conscience.

The matter whereof conscience doth witnesse and testifie, it is conver [...] sation, that is the thing testified of.

And the manner positively, In simplicity, and godly sincerity. In simpli­city: you would think this to be a simple commendation, to commend himself for simplicitie: but it is a godly simplicity whereby we are like to God, to be simple without mixture of sin and hypocrisie, without mixture of errour and falsehood: that simplicity that is despised by carnall wretches that stain and defile their consciences, and call them what you will, so you account them not simple they; despise the tearm of an honest simple man.

Simplicitie is not here taken for a defect of knowledge, (as the word is commonly used) but for an excellencie whereby we resemble God that is free from all mixture of sin and Ignorance. In simplicity, and godly since­rity.

And then negatively, Not in fleshly wisdom.

[Page 217] And then, because this setting out of himself might seem to be osten­tation, to set down his glorying in his conscience, and in his simplicity, here is a qualification of it likewise, indeed I glory in my simplicity, and sincerity, that is, in my conversation: but it is by the grace of God. By the grace of God my conversation hath been in godly sincerity, and not in fleshly wisdom: For St. Paul was wondrous jealous of his heart, for fear of pride, not I (saith he) 1. Cor. 15. I laboured more then they all: O, not I, but the Grace of God that was in me: he was afraid of the least insinua­tion of spirituall pride, and so he saith here, Our rejoycing is the testimony of our conscience, that in simplicity and sincerity, by the grace of God.

And then the extent of this conversation, (thus in simplicity, and since­rity) in regard of the object, it hath been thus, In the world, towards all men that I have conversed with, they can say as much, wheresoever I have li­ved. And more abundantly to you-ward, my care and Conscience hath been to carry my self as I should, more abundantly to you-ward, with whom I have lived longest. This is an excellent evidence of a good man, that he is best liked where he is best known. Now St. Paul had lived long amongst them, and he was their father in Christ, and therefore saith he my conversation is known, especially to you-ward.

Many men are best trusted where they are least known, their publick conversation is good and plausible, but their secret courses are vile and naught, as those know that are acquainted with their retired courses: but you (saith the Apostle) with whom I have lived longest, with whom I have been most, you can bear witnesse of my conversation, that I have li­ved so and so in the world, and more abundantly to you-ward.

We see here the temper and disposition that St. Paul was in, he was in a glorying, in a rejoycing estate. We see then that,

A Christian (take him at the worst) his estate is a rejoycing estate.

Our rejoycing is this. The word in the originall is more then joy: for it is ( [...]) a glorying, our glorying is this, which is a joy manifesting Doct. Christians have their joy. it self in the outward man, when the heart and the spirit seeme as it were to go outward, and (as it were) to meet the thing joyed in. A Christian hath his joy, his glorying, and a glorying that is proper to himself: it is a spirituall joy, as it followes after, Our rejoycing is the testimony of our consci­ence.

So goodis God, that in the worst estate he gives his Children matter of rejoycing in this world: he gives them a taste of heaven, before they come there. He gives them a grape of Canaan, as Israel, they tasted of Canaan what a good land it was before they came thither: so Gods Children, they have their rejoycing. St. Paul swears and protests it, 1. Cor 15. By our rejoycing in Christ Jesus I die daily: as verily as we joy in all our afflictions; so this is true that I say, that I die daily.

Therefore we should labour to be of such a temper, as that we may glo­ry, Use. To labour for a temper that we may glory. and rejoyce. A Christian hath his rejoycing, but it is a spiritual re­joycing, like his estate. Every creature hath his joy, as St. Chrysostome speaks: we do all for joy, all that we do is that we may joy at length, it is the cen­tre of the soule. As rest is to motion, so the desire of all is to joy, to rest in joy. So that heaven it self is termed by the name of joy, happinesse it self, Enter into thy masters joy. Every creature hath his joy proper to him, every man hath his joy: a carnall man hath a carnal joy, a spiritual man hath a ho­ly joy.

[Page 218] First, he joyes in his election which was before all worlds, that his name A Christians joy. is written in heaven, as it is, Luke 11. Rejoyce in this, that your names are 1. In Election. written in heaven, and not that the divells are subject unto you.

And then, he joyes in his justification, that he is freed from his sins, Rom. 8. Being justified by faith we have peace with God through Christ, and we rejoyce 2. In justification. in afflictions: being justified first, there is the way how this joy comes in. A Christian being justified by faith, and freed from the guilt of his sin, it worketh joy.

And then, there is a joy of sanctification, of a good conscience, of a holy 3. In sanctifica­tion. life led, as we see here, our rejoycing is this, the testimony of our conscience, &c.

And then, there is a joy of glory to come, We rejoyce under the hope of glory, 4. In the hope of glory. saith the Apostle, Rom. 5 so a Christians joy is suitable to himself.

There is no other man that can glory, and be wise, because all men but a Christian, they glory in their shame, or they glory in vanishing things. A A Christian only can stand to his joy. Christian is not ashamed of his joy, of his glorying, because he glories not in his shame. Therefore the Apostle here justifies his joy, our rejoycing is this, I care not if all the World know my joy, it is the testimony of my conscience. As if he should say, Let others rejoyce in base pleasures which they will not stand to a vow, let others rejoyce in riches, in honours, in the favour of men, let them rejoyce in what they please, my joy is another kind of joy, I rejoyce in the testimony of my conscience. A Christian as he hath a joy, so he hath a joy that he will stand to, and make it good. There is no other man but he will blush, and have shame in his forehead, that joyes in any thing that is baser then himself, that joyes in outward things, he cannot stand to it, and say, This is my joy: but a Christian hath the warrant of his conscience for that which he joyes in, and therefore he is not ashamed of it. Another man dares not reveal his joy.

All the subtiltie of the world, is to have the pleasures that sin will Wicked men la­bour to hide the ground of their joy. afford, and yet withall they study to cover it, that it may not appear. Where is the joy of the ambitious?

His study, his thought, and his joy is to have respect Haman-like, and yet he studies to conceal this, he dares not have it known, he dares not avow it, This is my rejoycing, for then all the world would laugh at him for a vain person.

Again, the joy of the base-minded man, is in his pleasure, but he dares not avow this, he dares not say, my rejoycing is this; for then eve­ry man would scorn him as a beast. The rich man, he joyes in his rich­es, but he dares not be known of this; for he would then be account­ed a base earthly-minded man. Every man would scorn him. He studies to have all the pleasure, and all the comfort that these things will afford, and yet to cover them.

Because he thinks, that there is a higher matter that he should joy in, if he were not an atheist.

A Christian is not ashamed of his joy, and rejoycing, I rejoyce in this, saith he. For it is well bred, it is bred from the Spirit of God witnessing A Christian not ashamed of his joy. that his name is written in the Booke of Life, witnessing that his sins are forgiven, witnessing that he lives as a Christian should do, witnessing that 1. It is well bred. he hath the evidences of his justification, that he hath a holy life, the pledge likewise of future glory: his joy is well bred.

Likewise it is permanent. Other mens joy, and rejoycing is but 2. It is permanent. [Page 219] as a flash of thornes, as the Wise man calls it, (as it were) a flame in thornes, as the crackling of thornes, which is sooner gone. And it is an unseemly glorying and rejoycing, for a man to glory in that which is worse then himself, and in that which is out of himself: as all other things are out of a mans self, and worse, and meaner then a mans self: therefore a man can­not rejoyce in them, and be wise. It is a disparagement to the wisdom of a man, to glory in things that are meaner then himself, and that are out of himself. A holy Christian hath that in himself, and that which is more excellent then himself to glory in. This is our rejoycing, the testimony of our conscience.

All other rejoycing it is vain glorie, and vain rejoycing: therefore in Jerem. 9. saith he, Let not the wise man glory in his wisdome, let not the strong man glory in his strength, let not the rich man glorie in his riches: but if a man will glorie, let him glorie that he knowes the Lord to be his, and that he knowes himself to be the Lords. When he knowes the Lord to be his, and himself to be Gods by faith, and a good conscience, then there is matter of glorying.

Of all kind of men, God doth hate proud boasters most of all; for glory, is the froth of pride, and God hates pride, he opposeth pride, and sets himself in battel aray against it, and who can thrive that hath God for his enemie? boasting and pride in any earthly thing it is against all the Pride against all the com­mandements. commandements almost. It is Idolatrie, it makes that we boast, and glorie in, an Idoll; whereas we should glorie in God that gives it.

And it is spirituall adulterie, when we cleave in our affections to some outward thing more then to God. It is false witnesse: pride is a false glasse, it makes the things, and the men themselves that enjoy them to seem grea­ter then they are. The divell amplifies earthly things to a carnall man in a false glasse, that they seeme big to him: whereas if he could see them in their true colours, they are false things, they are snares, and hinderances in the way to heaven, and many such names they have. The Scripture gives an ill report of them, They are vanity and vexation of spirit: because we should be discouraged from setting our affections on these things, and from glorying in them.

Therefore let us take heed of false glorying; if we will glorie, we see here what we are to glory in, This is our rejoycing, the testimony of our con­science, &c. And this we may justify, and stand by that it is good. It is the Testimony of conscience.

The testimony of conscience, it is a matter and ground of joy to a true Christian; here we are to consider these things.

First, to consider a little the nature of conscience.

And then, that conscience beares witnesse, that there is a testimony of conscience.

And that this conscience bearing witnesse is a ground of comfort.

For the first,

Every man feeles, and knowes what conscience meanes. There be many Conscience what rigid disputes of it among the Schoole men that had leisure enough, & of all men knew as little, and felt what it was, as any sort of men, living under the darkness of Poperie, and superstition, and being in thraldome [Page 220] to the Pope, and to the corruptions of the times they lived in. They have much jangling about the description of it, whether it be the soule it self, or a facultie, or an act?

In a word, Conscience is all these in some sort, in diverse respects: therefore I will not wrangle with any particular opini­on.

For what is conscience, but the soul it self reflecting upon it self? It 1. The soulit self. is the propertie of the reasonable soule and the excellencie of it, that it can return upon it self. The beast cannot; for it runs right forward: it knowes it is carried to the object: but it cannot returne, and recoile upon it self: but the soule of the reasonable creature, of all even from men to God himself, who understands in the highest degree, though he do not discourse as man doth, yet he knowes himself, he knowes and understands his owne excellencie. And wheresoever there is un­derstanding, there is a reflect act whereby the soule returnes upon it self, and knowes what it doth: it knowes what it wills, it knowes what it affects, it knowes what it speakes, it knowes all in it, and all out of it. It is the propertie of the soule. Therefore the originall word in the Old Testament that signifies the heart, it is taken for con­science. Conscience and heart are all one, I am perswaded in my soul, that is, in my conscience: and the Spirit witnesseth to our spirit, that is, to our conscience. Conscience is called the spirit, the Heart, the soul: because it is nothing but the soul, reflecting and returning upon it self.

Therefore it is called conscience, that is, one knowing joyned with another: because conscience knowes it self, and it knowes what it knowes, it knowes what the heart is, it not onely knowes it self, but it is a know­ledge of the heart with God. It is called conscience, because it knowes with God; for what conscience knowes, God knowes that is above con­science. It is a knowledge with God, and a knowledge of a mans selfe.

And so it may be the soule it self indued with that excellent facultie of reflecting and returning upon it self, therefore it judgeth of its own acts, because it can return upon it self.

Conscience likewise in some sort may be called a faculty; the common stream runs that way, that it is a power. It is not one power, but conscience 2. A faculty. is in all the powers of the soule; for it is in the understanding, and there it rules; conscience is it by which it is ruled and guided. Conscience is no­thing but an application of it to some particular, to some thing it knowes, to some rules it knowes before. Conscience is in the will, in the affecti­ons, the joy of conscience, and the peace of conscience, and so it runs through the whole soule. It is not one facultie, or two, but it is placed in all the faculties.

And some will needs have it an act, a particuler act, and not a power. When it doth exercise, conscience it is an act: when it accuseth, or ex­cuseth, 3. an Act. or when it witnesseth, it is an act, at that time it is a facultie in act. So that we need not to wrangle whether it be this, or that? let us compre­hend as much in our notions as we can: that it is the soul, the heart, the spi­rit of a man returning upon it self, and it hath something to doe in all the powers; and it is an act it self, when it is stirred up to accuse, or to excuse: to punish a man with fears and terrours, or to comfort him with joy, and the like.

Now Conscience it is a most excellent thing, it is above reason, [Page 221] and sense: for conscience is under God, and hath an eye to God alway. An Atheist can have no conscience therefore, because he takes a way the ground of conscience which is an eye to God, Conscience lookes An Atheist can have no consci­ence. Conscience above reason: to God, it is placed as Gods Deputy, and vicegerent in man. Now it is above reason in this respect: Reason saith, you ought to do this, it is a comely thing, it is a thing acceptable with men amongst whom you live and converse, it becomes your condition as you are a man to carrie your self thus, it agrees with the rules, and principles of nature in you. Thus saith reason, and they are good motives from reason. But conscience go­eth higher; There is a God to whom I must answer, there is a judgment, therefore I do this, and therefore I do not this. It is a more divine, a more excellent power in man then any thing else, then sense or reason, or whatsoever. As it is planted by God for special use, so it looks to God in all.

Therefore the name for conscience in the Greek and Latine, signifies a knowledge with another, because it is a knowledge with God; God and my own heart knowes this, God and my conscience, as we use to say. Three things joyned with conscience:

There are three things joyned with conscience.

It is a knowledge with a rule, with a generall rule, that is alway the foun­dation of conscience in a man, For there is a general rule, Whosoever com­mits 1. It is a know­ledge with a generall rule: murther, whosoever commits adultery, whosoever is a blasphe­mer, a swearer, a covetous, corrupt person, he shall not enter into the King­dome of Heaven, as the Apostle saith. Here is the generall rule, now con­science applies it, but I am such a one, therefore I shall not enter into hea­ven: so here the conscience it practiseth with a rule. It is a know­ledge of those particulars with a generall rule. And then it is a know­ledge of me, of my own heart, I know what I have done, I know what I doe, and in what manner, whether in hypocrisie, or sincerity: I know 2. Of our own actions. what I think. And then it is a knowledge with God: for God knows what conscience knowes, he knowes what is thought or done, Conscience is 3. A knowledge with God above me, and God is above conscience. Conscience is above me and above all men in the world; for it is immediately subjugated to God; con­science knowes more then the world, and God knowes a thousand times more then Conscience or the world. It is a knowledge with a general rule; for where there is no generall rule, there is no conscience. To make this a little clearer, all have a rule: those that have not the Word which is the best rule of all, yet they have the Word written in their hearts; they have a na­turall Judicature in their souls; their conscience excusing, or accusing one another, they have a generall rule, you must do no wrong, you must do that which is right.

In the soule there is a treasurie of rules by nature; (the Word doth add more rules, the Law and the Gospel) and that part of the soule that preserves rules is called intellectual, because it preserves rules; all men by nature have these graven in the soule. And therefore the Heathen were exact in the rules of justice, in the principles which they had by nature, grafted and planted in them.

Now because the copie of the Image of God, the Law of God written in nature, was much blurred since the fall, God gave a new co­pie of his law which was more exact; therefore the Jewes which had the Word of God, should have had more conscience then the [Page 222] Heathen, because they had a better generall rule. And now we having the Gospell too which is a more Evangelicall rule, we should be more exact in our lives then they.

But every man in the world hath a rule. If men sin without the Law, they shall be judged without the law, by the principles of nature: if they sin un­der the Gospell, they shall be judged by the Word and Gospell. So that conscience, it is a knowledge with a rule, and with the particular actions that I have done, and a knowledge with God.

In a word, to clear this further concerning the nature of conscience, know that God hath set up in man a Court, and there is in man all that are in a God hath set up in man a Court, wherein consci­ence is Court. There is a Register to take notice of what we have done: besides the generall rule (for that is the ground and foundation of all) there is consci­ence which is a Register to set down whatsoever we have done, exactly; 1. Register. the conscience keeps diaries, it sets down every thing, it is not forgotten (though we think it is) when conscience is once awaked. As in Jer. 17. The sins of Judah are written with a pen of Iron, and with the point of a Diamond, upon their souls: all their wit and craft will not rase it out. It may be forgotten a while, by the rage of lusts, or one thing or other; but there is a Register that writes it downe, conscience is the Regi­ster.

And then there are Witnesses, The testimony of conscience: conscience doth 2. Witnesse. witness, this I have done, this I have not done.

There is an Accuser with the witness, the conscience it accuseth, or ex­cuseth. 3 Accuser.

And then there is the Judge, conscience is the Judge there: it doth judge, this is well done, this is ill done. 4. Judge.

Then there is an Executioner, and conscience is that too, upon accusati­on, and judgement there is punishment. The first punishment is within a 5. Executio­ner. man alway before he come to hell. The punishment of conscience it is a prejudice of future judgment: there is a flash of hell presently after an ill act, The Heathen could observe, that God hath framed the heart and the brain so, as there is a sympathic between them, that whatsoever is in the under­standing that is well and comfortable, the understanding in the braine Sympathie between heart and brain. sends it to the heart, and raiseth some comfort. If the understanding apprehend dolorous things, ill matters, then the heart smites, as Davids heart smote him: the heart smites with grief for the present, and with fear for the time to come.

In good things, it brings joy presently: and hope for the time to come, that followes a good excusing conscience.

God hath set, and planted in man this Court of conscience, and it is Gods Hall (as it were) wherein he keeps his first judgement wherein he keeps his Conscience Gods Hall. Assizes. And conscience doth all the parts, it registreth, it witnesseth, it accuseth, it judgeth, it executes, it doth all.

Now you see in generall, what the nature of conscience is, and why it is planted in us by God.

One maine end among the rest, (besides his love to us to keep us from sin, and then by smiting us to drive us to conversion and repentance, to Judgment of conscience a forerunner ofthe great judgment. turn from our sins to God, another maine end) is to be a prejudice, to make way to Gods eternall judgment: for therein things are judged before: when God layes open the Book of conscience, when it is written there by this Register, we shall have much to do to excuse our selves, or to plead [Page 223] that we need many witnesses, for our conscience will accuse us, we shall be self-accusers, self-condemners, as the Apostle saith. Conscience will take Gods part, and God will take part with conscience. And God hath plant­ed it for this main end, that he might be justified in the damnation of wicked men at the day of judgment.

Now I come to the second particular, that conscience gives evidence, or Conscience beareth witness. witnesse. This is the evidence, or testimony of our conscience. The witness of conscience it comes in this order. Upon some generall rules, that the conscience hath laid up in the soule, out of nature, and out of the Book of God, the Conscience doth apply those Generalls to particu­lars.

First, in directing, this is such a truth in generall, you ought to carry your self thus and thus, to do this, saith conscience: so it directeth, and is a Josephs Brethren: monitor before it be a witnesse. Well, if the monitions of conscience be regarded and heard, from thence comes conscience to witnesse, that the ge­nerall rule that directs in particulars, hath been obeyed, and so after it hath done its duty in directing, it comes to judge, and to witnesse, this I have done, or this I have not done; so the witnesse of conscience comes in that manner. Conscience [...] witnesse.

Now if you would know, what manner of witnesse conscience is, It is a witnesse that there is no exception against: it is a witnesse that will say 1. Faithful. all the truth, and will say nothing but the truth: It is a witnesse that will not be bribed, it will not be corrupted long. For a time we may silence it, but it will not be so long, nor in all things. Some sins may be slubber­ed over, but there are some sins that by the generall light in nature are so known to be naught that conscience will accuse: therefore it is a faithfull Judge and Witnesse, especially in great sins, it is an uncorrupt witnesse. It is a true Register, it is alway writing, and setting down; though we know not what it writes for the present, (being carried away with vanities and lusts:) yet we shall know afterward when the book of conscience shall be layd open.

It is a witnesse that we cannot impeach, no man can say, I had no body to tell me. Alas, a mans own conscience will tell him well enough at the day of judgement, and say to him when he is in hell, as Reuben said to his Brethren when they were in Egypt in prison, Did not I tell you, hurt not the boy? meddle not with him: so conscience will say, Did not I witnesse? did not I give you warning? Yes, I did, but you regarded it not. It is a faithful witnesse, there is no exception against it.

And then it is, an inward witnesse, it is a domestcik witnesse, a Chap­lain in ordinarie, a domesticall divine, it is alway telling us, and alway rea­dy 2. Inward. to put good things into us. It is an eye-witnesse, and an eare-witnesse; for it is as deep in man as any sin can be. If it be but in thought, consci­ence tells me what I think; and conscience tells me what I desire, as well as what I speak, and what I do. It is an inward, and an eye-witnesse of eve­ry thing. As God sees all, and knowes all, who is all eye, so conscience is all eye, it sees every thing, it heares every thing: it is privie to our thoughts.

As we cannot escape Gods eye, so we cannot escape the eye of consci­ence, Whether shall I flee from thy presence? saith David, If I go to heaven, thou art there: if I go down into hell, thou art there So a man may say of con­science, Whither shall I flee from conscience? If a man could flee from [Page 224] himself it were somewhat: conscience is such a thing as that a man cannot flee from it, nor he cannot bid it, Be gone: it is as inward as his soul. Nay, the soule will leave the body, but conscience will not leave the soule. What it writes, it writes for eternity except it be wiped out by repen­tance. As Saint Chrysostome saith, Whatsoever is written there may be wiped out by daily repentance.

You see then, it is a witnesse, and how and what manner of witnesse conscience is.

Therefore we should not sin, in hope of concealment: what if thou conceal it from all others, canst thou conceal thy own conscience? As one Use. Not to sin in hope of secrecy, saith well, What good is it for thee that none knowes what is done, when thou knowest it thy felf? what profit is it for him that hath a conscience that will accuse him, that he hath no man to accuse him but himself? he is a thousand witnesses to himself. Conscience is not a private witnesse, it is a thousand witnesses: therefore never sin in hope to have it concealed. It were better that all men should know it, then that thy self shouldest know it: all will be one day written in thy forehead, conscience will be a blab: if it cannot speak the truth now, though it be bribed in this life, it will have power & efficacy in the life to come. Never sin therefore in hope of conceal­ment, conscience is a witnesse, we have the witnesse in us: and as Esay saith, Our sins witnesse against us. It is in vain to look for secrecy, conscience will discover all.

Again, considering that conscience doth witnesse and will witnesse, let us Use. To labour that conscience may witness well. labour that it may witnesse well, let us labour to furnish it with a good testi­monie. Let us carrie our selves so in all our demeanour to God and men, that conscience may give a good testimony, a good witness, it will witness either for us, or against us.

Therefore first of all, labour to have good rules to guide it. And then, labour to obey those rules: knowledge and obedience are necessary, that con­science may give a good witnesse. Now a good witnesse of conscience is two-fold. A true and honest witnesse, and then a peaceable witnesse fol­lowes on it: that it may witnesse truth, and then that it may witnesse peace Good witness of conscience two-fold. for us.

That conscience may witnesse truly, and excuse us, conscience must be rightly instructed: for naturally conscience can tell us many things. The 1. Labour for good rules, Heathen men, Philosophers (we may read it to our shame) they made con­science of things, which Christians that are instructed by a further rule then conscience, (that have the Book of God to rectifie the inward Book of conscience) yet they make no conscience of. How many cases did they make scruple of? to discover faults to the buyer in their selling, and to deal truly, and honestly, (for the second table especially;) it should make Christians ashamed.

But besides that rule, we have the rule of the Scriptures: because men are ready to trample upon, and to rase out the writing of conscience, but the Book of God they cannot: therefore that is added to help conscience. And God adds his Spirit to his Word to convince conscience, and to make the witnesse of the Word more effectuall; for although the Word say thus and thus, yet till the Spirit convince the soul, and set it down that it is thus; till it convince it with a heavenly light, conscience will not be ful­ly convict. That conscience therefore may be able to witnesse well, Let us regard the notions of nature, preserve them: if we do not, God will give us [Page 225] up to grosse sins. Let us labour to have right principles, and grounds, to cherish principles of nature common with the Heathens: and to lay up principles out of the Word of God, to preserve the admonitions, and di­rections, and rules of the Word.

And especially the sweet motions of Gods blessed Spirit. For consci­ence alway supposeth a rule, the rule of nature, the rule of the Word, and the suggestions of the blessed Spirit with the Word.

Therefore (to note by the way) an Ignorant man can never have a An Ignorant man cannot have a good Conscience, good conscience, especially a man that affects Ignorance; because he hath no rule: he labours to have none. It is not meerly ignorance, but likewise obstinacy with ignorance.

He will not know what he should, lest conscience force him to doe what he knowes. What a sottish thing is this? It will be the heaviest sin that can be laid ro our charge at the day of judgment, not that we were Ignorant, but that we refused to know, we refused to have our conscience rectified, and instructed.

And those that avoid knowledg, because they will not do what they know: they shall know one day that their wilful Ignorance will be laid to their charge as a heavy sin.

Labour to have right principles and grounds. What is the reason that com­monly men have such bad consciences? They have false principles, they Why men have bad consciences. conclude, may I not do what I list? may I not make of my own what I will? and every man for himself, and God for us all: diabolicall princi­ples. And so commonly if a man examine men that live in wickednesse, they have false principles, God sees not, God regards not: and it is time enough to repent. The cause that men live wickedly is false principles: therefore they have so vile consciences as they have, their hearts de­ceive them, and they deceive their hearts. They have false principles put into them by others, they are deceived, and they deceive their hearts, they force false principles upon themselves. Many study for false grounds to live by for their advantage.

There are many that are Atheisticall, that live even under the Gospell, and what rule have they? the example of them by whom they hope to rife: they study their manners, they square their lives by them, that is all the rule they have.

And again, the multitude: they do as the most do, and custom, and other false rules. These rules will not comfort us, to say, I did it by such an example, I did as others among whom I live did: or I did it because it was the custom of the times: these things being alledged will comfort nothing. For who gave you these rules? doth God say any where in his Word, you shall be judged by the example of others? you shall be judged by the custom of the times you live in?

No, you shall be judged by my Word: The Word that Moses spake, and the Word that I speak shall judge you at the last day. They that have not the Word, shall be judged by the Word written in their hearts: Those that have sinned without the Law, shall be judged by that, without the Law of Mo­ses.

God hath acquainted us with other rules. We must take heed of this therefore, thatwe get good rules: take heed that they be not false rules: for the want of these directions, men come to have ill consciences. Where there is no good rule, there is a blind conscience. where there is no appli­cation [Page 226] of the rule, there is a prophane conscience. And where there is a false rule, there is an erroneous, a scrupulous, a wicked conscience.

A Papist, because he hath a false rule, he cannot have a good consci­ence. The abomination of Popery is, that they sin against conscience, and Papists cannot have a good conscience, why? conscience indeed is even with them, for it overthrowes the most of their principles: They sin against conscience many wayes, (I mean not against their own conscience, but) they sin against the conscience of others. For what do they? That they may rule in the consciences of men (for that is the end of their great Prelate the Tyrant of souls) they have false rules, that the Pope cannot erre: their rule is the authority, and judgement of him that cannot erre: and he (for the most part) is an unlearned man in Divi­nity that never read over the Scriptures in all his life; and he must judge all controversies. Where this is granted, that the Pope cannot erre, he fits in the conscience to do what he list. And he makes divine Lawes, and cursed is he, saith the Councel of Trent, that doth not equalize those tradi­tions with the VVord of God.

From this false rule comes all, even rebellion it self: If he give dispen­sation from the oath of Allegiance, because he cannot erre; therefore they ought to obey him, and rebell against their Governours. All rebellion is from that rebellious rebellion that comes from false principles. These men talk of conscience, and they come not to Church for conscience sake; what conscience can they have, when they have false rules? To equivo­cate and lie, sins against nature. And other rules that give liberty against the Word: that children may disobey their Parents, and get into a Cloy­ster, &c.

The most of Popery (though there were no VVord of God) it is against nature, against conscience, which God hath planted in man as his deputy, his tenant.

And as they sin against conscience. so (as I said) conscience is even with them. For let a man trust to his conscience, and he can never be a sound Papist: except he leave that, and go upon base false grounds, because other great men do it, and because his predecessours have done it, &c. I ap­peal to their own consciences, if any man at the day of death think to be saved by his merits, doth not Bellarmine (after long dispute of salvation by merits) disclaime it? doth he not put away merits, for the uncertainty of his own righteousnesse? So their own consciences do wring away the testimony of trusting to merits.

Again, that Original sin is no great sin, it is but the cause of sin, and it is lesse then any venial sin: Oh, but when conscience is awaked to know what a corrupt estate it is, it will draw from them that which it drew from Saint Paul, Oh wretched man that I am, who shall deliver me from this body of death? Conscience when it is awaked will tell them that it is another manner of sin, and that it is the fountain of all sin.

And so for Justification by works, conscience it self (if there were no Book of God) would say it is a false point. And then they plead for Ig­norance; they have blind consciences: their Clergy being a subtile ge­neration, that have abused the world a long time: because they would sit in the conscience where God should sit: they sit in the Temple of God, and would be respected above that which is due to them; they would be ac­counted as petty gods in the world; therefore they keep the people from the knowledge of the true rule, and make what they speak equal with [Page 227] Gods word. Now if the people did discern this they would not be Pa­pists long; for no man would willingly be cozened. Let us labour there­fore for a true rule.

And when we have gotten rules, apply them: for what are rules with­out 2. To apply them. application? Rules are instrumental things; and instruments without use are nothing. If a Carpenter have a rule, and hang it up by him, and work by conceit, what is it good for? So to get a company of rules by the word of God, (to refine natural knowledge as much as we can) and then to make no use of it in our lives, it is to no purpose; therefore when we have rules, let us apply them.

In this those that have the true rule, and apply it not, are better then they that refuse to have the rule, because (as hath been said) an Ignorant man that hath not the rule, he cannot be good. But a man that hath the rule, and yet squares not his life by it, yet he can bring the rule to his life; there is a near converse between the heart and the brain, such a man, he hath the rule in his memory, he hath it in his understanding: and therefore there is a thousand times more hope of him that cares to know, that cares to hear the word of God, and cares for the meanes, then of sottish persons that care not to hear, because they would not do that they know, and be­cause they would not have their sleepy, dull, and drowsie conscience awaked: there is no hope of such a one. It should be our care to have right rules, and in the application of them to make much of conscience, that it may apply aright in directing, and then in comfort. If we obey it in directing, it will witnesse, and excuse; and upon witnesse and excuse, there will come a sweet Paradise to the soul, of joy and peace unspeakable, and glorious.

The last thing I observe from these words is this, that

The reason of the joyning these two, the witnesse of a good conscience, and joy; it is that which I said before in the description of conscience: 1. From the office of conscience. for conscience first admonisheth, and then witnesseth, and then it excuseth, or accuseth, and then it judgeth, and executeth. Now the inward exe­cution of conscience is joy, if it be good: for God hath so planted it in the heart and soul, that where conscience doth accuse, or excuse, there is alway execution; there is alway joy, or fear; the affections of joy or fear alway follow. If a mans conscience excuse him, that he hath done well, then conscience comes to be enlarged, to be a Paradise to the soul, to be a Jubile, a refreshing, to speak peace and comfort to a man. For rewards are not kept altogether for the life to come; hell is begun in an ill conscience, and heaven is begun in a good conscience; an ill conscience is a hell upon earth, a good conscience is a heaven upon earth; therefore the testimony of a good conscience breeds glorying, and rejoycing.

Again, conscience when it witnesseth, it comforts, because when it wit­nesseth, 2. It witnesseth with God. it witnesseth with God, and where God is, there is his Spirit, and where the holy Spirit is, there is joy: for even as heat followes the fire, so joy and glorying accompany the Spirit of God, The Spirit of glory. Now when conscience witnesseth aright, it witnesseth with God; and God is alway cloathed with joy, he brings joy and glory into the heart. Con­science witnesseth with God that I am his.

[Page 228] And it witnesseth with my self that I have led my life thus, Our 3. Without selves. rejoycing is the witnesse of [our] conscience. It is not the witnesse of another mans conscience, but my own: other men may witnesse, and say I am thus and thus, but all is to no purpose, if my own conscience tell me I am another man then they take me to be: But when a mans own conscience witnesseth for him, there followes rejoycing. A man cannot rejoyce with the testimony of another mans conscience, because another man saith, I am a good man, &c. unlesse there be the testimony of my own conscience.

Now it is a sweet benefit, an excusing conscience, when it witnesseth well: Let us see it in all the passages of life, that a good conscience in ex­cusing breeds glorying and joy.

It doth breed joy

• in Life,
• in Death,
  A good consci­ence breeds joy.
• at the day of judgement.

In life, in all the passages of life; in all estates, both good, and ill. 1. In life.

In good, the testimonie of conscience breeds joy, for it enjoyes the plea­sures of this life, and the comforts of it with the favour of God; consci­ence In good estate. tells the man that he hath gotten the things well that he enjoyes, that he hath gotten the place, and advancement that he hath well: that he en­joyes the comforts of this life with a good conscience, and all things are pure to the pure. If he have gotten them ill, conscience upbraids him alway, and therefore he cannot joy in the good estate he hath. If a man had all the contentments in the world, if he had not the testimonie of a good consci­ence, what were all? What contentment had Adam in Paradise, after once by sin he had fallen from the peace of conscience? none at all. A little that the righteous hath, is better then great riches of the ungodly; because they have not peace of conscience.

And so for ill estate, when conscience witnesseth well, it breeds rejoycing. 2. In cvil estate. In false imputations, and slanders, and disgraces, as here, it was insinuated into the Corinthians by false teachers, and those that followed them, that 1. In false impu­tations. St. Paul was so and so: saith St. Paul, You may say what you will of me, My rejoycing is this, the testimony of my conscience, that I am not the man which they make me to be in your hearts by their false reports. The wit­nesse of conscience is a good and sufficient ground of rejoycing in this case. Therefore holy men have retired to their conscience in all times, as Saint Paul you see doth here.

So Job, his conscience bare him out in all the false imputations of his comfortlesse friends that were miserable comforters, they laboured to take away his sincerity from him, the chief cause of his joy, Yeu shall not take away my sincerity, saith he: you would make me an hypocrite, and thus and thus, but my conscience tells me I am otherwise, therefore you shall not take away my innocency from me. And in Job 31. 35. Behold, it is my desire, that the Almighty would answer me, and that my adversaries would write a Book against me, I would take it upon my shoulder, I would take it as a crown unto me. Here was the force of a good conscience in Jobs troubles, that if his adversaries should write a book against him, yet he would bind it as a crown about him: And so David, in all imputations this was his joy, when they laid things to his charge that he had never done: he takes this for his joy, the comfort of his conscience. So St. Paul, he retires to his conscience, and being raised up with the worthinesse of a good conscience, he despiseth [Page 229] all imputations whatsoever; he sets Conscience up as a flag of defiance, to all false slanders and imputations that were laid against him, as we see in the storie of the Acts, and in this place and others: saith he in one place, I passe not for mans sentence, I passe not for mans day; man hath his day, man will have his Judgment-seat, and will get upon the Bench, and judge me that I am such and such, I care not for mans day, there is ano­ther Judgement-seat that I looke unto, and to the testimony of my Con­science, My rejoycing is the witnesse of my Conscience.

Holie men have cause to retire to their own Consciences, when they would rejoyce against false imputations: so holy Saint Austin, what saith he to a Donatist that wronged him in his reputation? Think of Austin what you please, as long as my Conscience accuseth me not with God, I will give you leave to think what you will.

If so be that a mans Conscience cleares him, he cares not a whit for reports: because a good man looks more to Conscience then to fame; A good man looks more to Conscience then to fame. therefore if Conscience tell him truth, though fame lie he cares not much: for he squares not his life by report, but by Conscience. Indeed he lookes to a good name, but that is in the last place.

For a good man lookes first to God, who is above conscience; and then he lookes to Conscience which is under God: and then in the third place he lookes to report amongst men. And if God and his Consci­ence excuse him, though men accuse him, and lay imputations upon him, this or that, he passeth little for mans judgment: so the witness of con­science, it comforts in all imputations whatsoever.

Again, it comforts in sicknesse, Ezechias was sick, what doth he retire unto? Remember, Lord, how I have walked uprightly before thee; he goes to 2. In sicknesse his Conscience.

In sicknesse when a man can eate nothing a good Conscience is a con­tinuall feast. In sorrow it is a Musician. A good Conscience doth not onely Counsell, and advise, but it is a Musician to delight. It is a Physitian to heal. It is the best Cordiall, the best Physick: all other are Physitians of no value, Comforts of no value. If a mans Consci­ence be wounded, if it be not quieted by faith in the blood of Christ: if he have not the Spirit to witnesse the forgivenesse of his sins, and to sanctifie and inable him to lead a good life, all is to no purpose, if there be an evill Conscience: the unsound body while it is sick, it is in a kind of hell already.

Again, take a man in any crosse whatsoever, a good conscience doth bear 3. In Crosses and losses. out the Crosse, it bears a man up alway: because a good Conscience, be­ing a witnesse with God, it raiseth a man obove all earthly things whatso­ever: there is no Earthly discouragement that can dismay a good Con­science, because there is a kind of Divinitie in Conscience put in by God, and it witnesseth together with God; so that in all crosses it com­forts.

So likewise in losses, in want, in want of friends, in want of comforts, in want of liberty: what doth the witnesse of a good Conscience in all these? In want of friends, it is a friend indeed: it is an inward friend, a near friend to us. Put the case that a man have never a friend in the world, yet he hath God and his own conscience: where there is a good conscience, there is God and his holy Spirit alway. In want of liberty, in want of outward comforts, he hath the comfort of a good conscience.

[Page 230] A man on his death-bed, he sees he wants all outward comforts, but he hath a good conscience. And so in want of libertie, when a man is re­strained, his heart is at liberty.

A wicked man that hath a bad conscience, is imprisoned in his own Heart, though he have never such libertie, though he be a Monarch, a bad Conscience imprisons him at home, he is in fetters, his thoughts make him afraid of Thunder, afraid of every thing, afraid of himself: and though there be no body else to awe him, yet his conscience awes him. Where there is a conscience under the guilt of sin unrepented, there is the greatest liberty in the world, there is restraint; for Conscience is the worst prison. Where there is a good conscience, there is an inward inlargement. A good man in the greatest restraint hath liberty. Paul and Si­las, Act. 16. in the dungeon, in the hell of the dungeon, in the worst place of the dungeon, in the stocks, and at the worst time of the day (of the naturall day I mean) at midnight, and in the worst usage, when they were misused, and whipped with all, they had all the discouragements that could be; and yet they sang at midnight these blessed men Paul, and Silas, be­cause their hearts were enlarged, there was a Paradise in the very Dunge­on.

As where the King is, there is his Court, so it is where God is. God in the prison, in the noysom dungeon by his Spirit so enlarged their hearts that they sang at midnight. Where as if conscience be ill, if it were in Paradise, Conscience would fear, as we see in Adam. Saint Paul in prison was better then Adam in Paradise, when he had offended God. Adam had outward comforts enough; but when he had sinned, his conscience made him afraid, of him from whom he should have all comfort, it made him afraid of God and hide himself among the leaves; alas, a poore shift. We see then, conscience doth witnesse, and the witness of it when it is good, doth cause the soul to glory and rejoyce, not onely in positive ills, in slan­ders, and crosses, but in losses, in want of friends, in want of comforts, in want of liberty.

And so for the time to come, in evills threatned a good conscience is bold, It feares no ill tidings, Psalme 112. My heart is fixed, my heart is fixed saith David; wicked men are like the trees of the forrest, Isay 7. Wicked Ahaz, his heart did tremble, and shake, as the leaves with the wind. The noise of fear is alway in their eares; an ill Conscience when it is mingled with ill newes, when there are two feares together, it must needs be a great fear.

And a good conscience when it hath laid up grounds of joy in life in the worst estate, and condition of life, then it makes use of joy in death: for when all comforts are taken from a man, when his friends cannot comfort him, and all earthly things leave him, then that conscience that hath gone along with him, that hath been a Monitor, and a witnesse all his life-time, now it comes to speak good things to him, now it comforts him, now conscience is some body; at the houre of death, when nothing else will be regarded, when nothing will comfort, then conscience doth, The righteous hath hope in his death, as the Wise man saith. Death is called the King of feares; because it makes all afraid. It is the terrible of terribles, saith he Phi­losopher; but here is a King above the King of feares; a good con­science is above the King of feares, death. A good conscience is fo farre from being discouraged by this King of feares, that it is joyfull even [Page 231] in death: because it knowes that then it is near to the place where consci­ence shall be fully enlarged, where there shall be no annoyance, nor no grievance whatsoever.

Death is the end of misery; and the beginning of happinesse, therefore a good conscience is joyful in death.

And after death, at the day of judgment, there the witnesse of consci­ence is a wondrous cause of joy: for there a man that hath a good con­science, 3. At the day of judgement. he looks upon the Judge his Brother: he looks on him with whom he hath made his peace in his life-time before, and now he receives that which he had the beginnings of before, then he lifts up his head with joy and comfort. So you see how the witnesse of conscience causeth glory, and joy in all estates whatsoever, in life, in death, after death: it speaks for a man there, it never leaves him till it have brought him to hea­ven it self, where all things else leave a man.

Therefore how much should we prize, and value the testimony and wit­nesse of a good conscience? And what madnesse is it for a man to humour men, and displease conscience his best friend? Of all persons and all things in the world, we should reverence our own conscience most of all. Wretched men despise the inward witnesse of this inward friend, this inward divine, this inward Physician, this inward Comforter, this inward Counsellour. It is no better then madnesse that men should re­gard that every thing else be good, and clean, and yet notwithstanding in the middest of all to have foul consciences.

But to answer an objection, and to unloose some knots. It may be Objection. said, that when the Hearts of people are good, yet there a good con­science concludes not alway for comfort. VVhere there is faith in Christ, and an honest life, conscience should conclude comfort; here is the Rule, this I have obeyed, therefore I should have comfort.

Now this we see crossed oft-times, that Christians that live exact lives are often troubled in conscience: how can trouble of conscience stand with joy upon the witnesse of conscience?

I answer, the witnesse of Conscience, when it is a good conscience, it doth not alway breed joy. Answer. Why a good con­science doth not alway witnesse Comfort.

It is because our estate is imperfect here, and Conscience doth not al­way witnesse out of the goodnesse of it, sometimee conscience is mis­led, and so sometimes good Christians take the errour of conscience for the witnesse of Conscience.

These things should be distinguished. Conscience sometime in the best erres, as well as gives a true witnesse.

If we take the errour of conscience for the witnesse of conscience, there will come trouble of conscience, and that deservedly, through our own fol­ly.

Now conscience doth erre in good men, sometimes when they regard Rules which they should not, or when they mistake the matter and doe not argue aright. As for instance, when they gather thus, I have not grace in such a measure, and therefore I have none, I am not the Child of God.

What a rule is this? This is the errour of conscience: and therefore it must needs breed perplexitie of conscience. A good conscience when it is right cannot witnesse thus, because the Word doth not say thus. Is a nullitie, and an imperfection all one? No, there is much differ­ence [Page 232] in the whole kind. A nullitie is nothing; an imperfection, though it be but a little degree, yet it is something. This is the errour of consci­ence, and from thence comes trouble of conscience which makes men reason ill many waies. As for instance, I have not so much grace as such a one hath, and therefore I have no grace. Now that is a false reasoning: for every one hath his due measure. If thou be not so great a rich man as the richest in the Towne, yet thou mayest be rich in thy kind.

Again, when conscience looks to the humour: you are to live by faith, and not by the humour of Melancholy. When the Instrument of rea­son that should judge is distempered by melancholy, it reasons from thence falsly. Because melancholy perswades me that I am so, there­fore conscience being led by the humour of the body, saith I am so. Who bid thee live by humour? thou must live by rule. Melancho­ly may tell thee sometime when it is in strength, that thou art made of glasse, as it hath done some: it will deceive thee in bodily things, wherein sense can confute melancholy, much more will it if we yield to it in matters of the soule, it will perswade us that we are not the Children of God, that we have not Grace and goodnesse when we have.

Again, hence it is that conscience doth not conclude comfort in Gods Children, because it looks to the ill, and not to the good that is in them: for there are those two things in Gods Children, there is good, and ill, now in the time of temptation they look to the ill, and think they have no good, because they will not see any thing but ill. They fix their eyes on the remainders of their rebellious lusts (which are not fully subdued in them,) and they look wholly on them. Whereas they should have two eyes, one to look on that which is good, that God may have glorie, and they comfort.

Now they fixing their eyes altogether on that which is naught, and be­cause they doe not, or will not see that which is good, therefore they have no comfort, because they suffer conscience to be ill led, that it doth not its duty.

And conscience in good men, it looks sometimes to that that it should not in others, in regard of others. It looks to the flourishing of wicked men, and therefore it concludes, Certainly I have washed my hands in vain, since such men thrive and prosper in the world, Psalme 37. and Psalme 73. VVho bade thee look to this, and to be uncomfortable from thence, that thy estate is not good, because it is not such an estate? So foolish, and as a beast was I before thee, saith David, because I regarded such things. No mar­vell if men be uncomfortable that are led away by scandals. Look to faith, goe to the Word, to the Sanctuarie; I went to the Sanctuary, saith he, and there I saw the end of these men. So conscience must be suffered to have its work, to be led by a true rule.

Again, conscience sometimes concludes not comfort, when there is ground of comfort, from the remainders of corruptions, and infirmities; whereas we should be driven by our infirmities to Christ. And consci­sence sometimes in good men doth not exercise its work in good men, it is drawn away with vain delights, even in the best men.

And conscience of its owne unworthinesse and of the greatnesse of the things it lookes for being joyned together, it makes a man that he joyes not when he hath cause. As for instance, when the soule [Page 233] sees that God in Christ hath pardoned all my sins, and hath vouchsafed his Spirit to me, and will give me heaven in the world to come, to such a wretch as I am: here being a conflict between the conscience and sense of its own unworthinesse, and the greatnesse of [...] good promised, the heart begins to stagger, and to doubt for want of sound faith.

Indeed, if we look on our own unworthinesse, and the greatnesse of the good things promised we may wonder: but alas, God is infinite in goodnesse, he transcends our unworthinesse: and in the Gospell the glorie of Gods mercy it triumphs over our unworthinesse, and over our sins: whatsoever our sin and unworthinesse is, his goodnesse in the Gospel triumphs over all.

In Innocency God should have advanced an innocent man; but the Gospel is more glorious; for he comes to sinners, to condemned persons by nature, and yet God triumphs over their sins, and unworthinesse; he re­gards not what we deserve, but what may stand with the glory of his mer­cy; therefore we should banish those thoughts, and enjoy our own privi­ledge, the promises of heaven and happinesse and all comforts whatsoever; so much for the answer of that objection.

Now if we would joy in the witnesse of a good conscience, we must Directions to joy in the witness of conscience. especially in the time of temptation live by faith, and not by feeling, not by what we feele for the present; but as we see Christ in his greatest hor­rour, My God, my God, why hast thou forsaken me? he goes to my God still. We must live by faith and not by sense.

And then if we would rejoyce in extremities, remember that God works by contraries. God will bring us to heaven, but it must be by hell. God will bring us to comfort, but it must be by sense of our own unworthi­nesse. He will forgive our sins, but it must be by sight and sense of our sins: he will bring us to life, but it must be by death; he will bring us to glorie, but it must be by shame, God works by contraries; therefore in contraries believe contraries. When we are in a state that hath no com­fort, yet we may joy in it if we believe in Christ, he works by contra­ries.

As in the Creation he made all out of nothing, order out of confusion: So in the work of the new creation, in the new creature, he doth so like­wise, therefore be not dismayed.

Remember this rule likewise, that in the covenant of Grace God re­quires truth, and not measure, (thou art not under the law, but under the covenant of Grace.) A little fire is true fire as well as the whole element of fire. A drop of water is water as well as the whole Ocean; so if it be true faith, true grief for sins, true hatred of them, true desire of the fa­vour of God, and to grow better: truth is respected in the covenant of Grace, and not any set measure.

What saith the Covenant of Grace? He that believes, and repents shall be saved, not he that hath a strong faith, or he that hath perfect repentance. So Saint Paul saith (as we shall see after) This is our rejoycing, that in simpli­city, and sincerity we have had our conversation among you; he doth not say, that our conversation hath been perfect. So if we would have joy in the testimony of conscience, we must not abridge our selves of joy, because we have not a perfect measure of Grace: but rejoyce that God hath wrought any measure of Grace in such unclean and polluted hearts as ours are: for he least measure of Grace is a pledge of perfection in the world to come.

Hence we may gather clearly, that

A man may know his own estate in Grace. Obser. A man may know his estate in Grace.

I gather it from the place thus, Our rejoycing is this, the testimony of our conscience, that in simplicity, &c.

Where there is joy, and the ground of joy, there is a knowledge of the estate; but a Christian hath glorying, and a ground of glorying in him­self, and he knowes it, he hath that in him that witnesseth that estate, he hath the witnesse of conscience, therefore he may know and be assured of it. If this testimony were not a true testimony it were something: but all men naturally have a conscience: and a Christian hath a sanctified conscience, and where that is there is a true testimony, and true joy from that testimony; therefore he may be assured of his salvation, and have true joy and comfort, a Heaven upon Earth before he come to Heaven it self.

If conscience testifie of it self, and from witnessing give cause of joy, much more the Spirit of God comming into the conscience, The Spirit beares witnesse with our spirits. If our spirit, and conscience bear witnesse to us of our conversation in simplicity, and sincerity, and from thence of our estate in grace, much more by the witnesse of two: By the witnesse of two, or three every thing shall be confirmed; but our spirits, and conscience, and the Spirit of God (which every Child of God hath) witnesseth that we are the Children of God, Rom. 8. The Spirit witnesseth with our spirits that we are the sons of God. Therefore a Christian may know his estate in Grace.

The spirit of a man knowes himself, and the Spirit of God knowes him likewise, and it knowes what is in the heart of God: and when these two meet, the Spirit of God that knowes the secrets of God, and that knowes our secrets, and our spirit that knowes our heart likewise, what should hin­der but that we may know our own estate? It is the nature of conscience (as I told you) to reflect upon it self and upon the person in whom it is, to know what is known by it, and to judge, and condemne, and execute it self, by inward fear, and terrour, in ill, and in good, by comfort and joy in a mans self. It is the property that the soul hath above all creatures to return and recoyle upon it self. If this be naturall to man much more to the spirit of a man: For if a man know what is in himself naturally, his own wit, and understanding, which is alway with him, bred up with him, much more he knowes by his spirit the things that are adventitious, that come from without him, that is the work of Grace.

If a man by a reflect knowledge, know what naturally is in him, in what part he hath it, and how he exerciseth it; if he know and remember what he hath done, and the manner of it, whether well or ill, then he may know the work of the Spirit that comes from without him, that works a change in him.

We say of light, that it discovers it self and all other things: so the soule it is lightsome, and therefore knowes it self and knowes other things.

The Spirit of God is much more lightsome: where it is it discovers it self, and lighteneth the soule, it discovereth the party in whom it is. As the Apostle saith, 1, Cor. 2. 12. We have the Spirit, whereby we know the [Page 235] things that we receive of God. It not onely worketh in us, but it teacheth us what it hath wrought. Therefore a Christian knowes that he is in the state of grace, he knowes his virtues, and his disposition; ex­cept it be in the time of temptation, and upon those grounds named be­fore.

Therefore we should labour to know our estate, to examine our selves whether we be in the faith or no, except we be reprobates, and cast awayes, as the Apostle speakes. A Christan should aime at this, to understand his own estate in grace upon good grounds.

But it may be objected: how can we know our estate in Grace, Object. our virtues are so imperfect, our abilities are so weak and fee­ble?

I answer, the ground of judging aright of our estate, it is not worthiness or perfection, but sincerity. We must not look for perfection: For that Answer. makes the Papists to teach that there may be doubting, because they look to false grounds: but we must look to the ground in the covenant of grace, to grace it self, and not to the measure. Where there is truth and since­rity, there is the condition of the covenant of grace, and there is a ground for a man to build his estate in grace on.

The perfect righteousnesse of Christ is that, that gives us title to heaven: but to know that we have right in that title, is the simplicity, and sinceri­ty in our walking, in our conversation, as the Apostle saith here, This is our reoycing, &c. Therefore Christians, when they are set upon by tempta­tions of their own misdoubting hearts, and by Satan they must not go to the great measure of grace that is in others, that they have not so much as others, and therefore they have none; nor to the great measure of grace that they want themselves, but to the truth of their grace, the truth of their desires and endeavours, the truth of their affections. Hereby we know that we are translated from death to life, because we love the bre­thren.

This should stir us up to have a good conscience, that we may rejoyce. Why should we labour that we may rejoyce? Why? what is our life Use. To labour for a good conscience that we may have joy. without joy? and what is joy without a good conscience?

What is our life with out joy? without joy we can do nothing, we are like an instrument out of tune; an instrument out of tune it yiels but harsh musick. Without joy we are as a member out of joynt: we can do nothing well without joy, and a good conscience, which is the ground of joy. A man without joy is a palsie-member that moves it self unfitly, and uncome­ly, he goes not about things as he should,. A good conscience breeds joy and comfort, it inables a man to do all things comely in the sight of God, and comfortably to himself, it makes him go chearfully through his bu­sinesse. A good Conscience is a continuall feast: without joy we cannot suf­fer afflictions; we cannot die well without it. Simeon died comfortably, because he died in peace, when he had imbraced Christ in his heart, and in his armes. Without joy and the ground of joy we can neither do nor suffer any thing. Therefore in Psalme. 51. David when he had lost the peace and comfort of a good conscience, he prayes for the free Spirit of God. Alas, till God had enlarged his heart with the sense of a good conscience in the pardon of his sins, and given him the power of his Spirit to lead a better life for the time to come, his spirit was not free before: he could not praise God with a large spirit; he wanted freedom of spirit, his conscience was [Page 236] bound, his lips were sealed up, Open my lips, and my mouth shall shew forth thy praise. His heart was bound, and therefore he prayes to have it inlarged. Restore to me thy joy and salvation, intimating that we cannot have a free spirit without joy, and we cannot have joy without a good conscience sprinkled with the blood of Christ, in the pardon of our sins.

If it be so, that we cannot do any thing, nor suffer any thing as we should, that we cannot praise God, that we cannot live nor die without joy, and the ground of it the testimony of a good conscience: let us labour then that conscience may witnesse well unto us.

Especially considering that an ill conscience, it is the worst thing in the world; there is no friend so good as a good conscience, there is no foe so Nothing worse then an ill conscience. ill as a bad conscience; it makes us either Kings or slaves. A man that hath a good conscience that witnesseth well for him, it raiseth his heart in a Princely manner above all things in the world: a man that hath a bad con­science, though he be a Monarch it makes him a slave: a bad conscience imbitters all things in the world to him, though they be never so comfor­table in themselves. What is so comfortable as the presence of God? What is so comfortable as the light? yet a bad conscience that will not be ruled, it hates the light, and hates the presence of God, as we see Adam, when he had sinned he fled from God.

A bad conscience cannot joy in the middest of joy, it is like a goutie foot, or a goutie toe covered with a velvet shoe: alas, what doth it ease it? what doth glorious apparel ease the diseased body? nothing at all, the ill is within, there the arrow sticks.

And so in the comforts of the Word, if the conscience be bad, we that are the messengers of comfort we may apply comfort to you: but if there be one within that saith thus, it is true: but I regarded not the Word before, I regarded not the checks of conscience, conscience will speak more terrour then we can speak peace. And after long and wilful rebel­lion conscience will admit of no comfort for the most part. Regard it therefore in time: labour in time that it may witnesse well. An ill con­science when it should be most comforted then it is most terrible; at the hour of death we should have most comfort, (if we had any wisdom) when earthly comforts shall be taken from us, and at the day of judgment: then an ill conscience, look where it will it hath matter of terrour. If it look up, there is the Judge armed with vengeance; if it look beneath, there is hell ready to swallow it; if it look on the one side, there is the divell ac­cusing, and helping conscience; if it look round about, there is heaven, and earth, and all on a fire, and within there is a hell: where shall the sinner, and ungodly appear? If the righteous scarcely be saved, where shall the sinner and ungodly appear, at that time?

O let us labour to have a good conscience, and to exercise the reflect power of conscience in this world, that is, let us examine our selves, admo­nish our selves, judge our selves, condemn our selves, do all in our selves. Let us keep court at home first, let us keep the assizes there, and then we shall have comfort at the great assizes.

Therefore God out of his love hath put conscience into the soule, that we might keep a court at home. Let conscience therefore do its worst now, let it accuse, let it judge: and when it hath judged, let it smite us, and do execution upon us, that having judged our selves we may not be con­demned with the world.

[Page 237] If we suffer not conscience to have its full work now, it will have it one day: a sleepy conscience will not alway sleep; if we do not suffer consci­ence to awake here, it will awaken in hell where there is no remedy.

Therefore give conscience leave to speak what it will; perhaps it will tell thee a tale in thine ear, which thou wouldest be loath to hear: it will pursue thee with terrours like a blood-hound, and will not suffer thee to rest: therefore as a bankrupt thou art loath to look in thy books, because there is nothing but matter of terrour. This is but a folly, for at the last conscience will do its duty; it will awaken either here, or in hell. There­fore we are to hope the best of them that have their consciences opened here, there is hope that they will make their peace with God: that they will agree with their adversary while they are in the way. If thou suffer con­science to be sleepy and drowsie till it be awaked in hell, wo unto thee: for then thy estate is determined of, it will be a barren repentance. Now thy repentance may be fruitful, it may force theeto make thy peace with God: dost thou think it will alway be thus with thee? Thou besottest thy conscience with sensualitie, and sayest, Go thy way, and come another time, as he said to St. Paul: I will tell thee, this peace will prove a tem­pest in the end.

Conscience of all things in the world deserves the greatest reverence; more then any Monarch in the world: for it is above all men, it is next unto God: and yet what do many men? regard the honour [...] their friends more then conscience, that inward friend that shall accompany them to heaven, that will go with them to death, and to judgement, and make them lift up their heads with joy when other friends cannot help them, but must needs leave them in death. Now for a man to follow the humours of men, to follow the multitude, and to stain conscience, what a foolish wretch is he? though such men think themselves never so wise, it is the greatest folly in the world to stain conscience to please any man, because conscience is above all men.

Again, those that follow their own humours, their own dispositions, and are carried away with their own lusts, it is a folly and madnesse: for the time will come, that that which their covetous base lust hath carried them to, that shall be taken away, as honours, riches, pleasures, which is the fuel of that lust, which makes them now neglect conscience, all shall be taken away in sicknesse, or in the time of despair when conscience shall be awaked. Now what folly is it to please thy own lust which thou should'st mortifie, and subdue, and to displease conscience thy best friend? and then when thy lust is fully satisfied, all that hath been fuel to it, that hath fed it, shall be taken away at the hour of death, or some special judgement, and conscience shall be awaked, and shall torment thee, for giving liberty to thy base lusts, and to thy self. And those eyes of thy soul that thy of­fence delighted to shut up, there shall some punishment come either in this life, or in that to come that shall open those eyes. As Adams eyes were opened after his sin; why? were they not open before? he had such a strong desire to the apple, he did not regard them; but his punishment af­terward opened those eyes, which his inordinate desire shut. So it shall be with every sinner: therefore regard no man in the world more then thy conscience. Regard nothing, no pleasure, no profit, more then conscience, reverence it more then any thing in the world. Happie is that man that carries with him a good conscience that can witnesse that he hath said, [Page 238] nor done nothing that may vex, or grieve conscience: if it be otherwise, whatsoever a man gains, he loseth in conscience, and there is no compa­rison between those two. One crack, one flaw in conscience will prove more disadvantagious, then the rest will be profitable. Thou must cast up the rest again, they are sweet bits downward, but they shall be gravel in the belly.

We think, when we have gained any thing, when we have done any thing, we shall hear no more of it, as David said to Joab, when he set him to make away Uriah, Let not this trouble thee: So let not this ill gain, let not this ill speech, or this ill carriage trouble thee, thou shalt hear no more of this. We take order to stop and silence conscience, thinking ne­ver to hear more of it: oh, but remember, conscience will have its work, and the longer we defer the witnesse and work of conscience, the more it will terrifie and accuse us afterward.

Therefore of all men (be they never so great) they are most miserable that follow their wills and their lusts most, that never have any outward check, or inward check of conscience, but drown it with sensual pleasures. As Charles the 9 ^th. who at night (when conscience hath the fittest time to work, a man being retired, then he) would have his singing boyes, after he had betreyed them in that horrible Massacre, after which he never had peace and quiet. And as Saul sent for Davids Harpe when the evil spirit was upon[?] him. So wicked men they look for forreign helps, but it will not be: for the greatest men with their forreign helps are most miser­able.

The reason is, because the more they sink in rebellion, and sin against conscience, the more they sink in terrours: it shall be the greatest tor­ment to those that have had their wills most in the world, the more their conscience is silenced and violenced in this world, the more vocal it shall be at the hour of death, and the day of judgement. Therefore judge who are the most miserable men in the world, (although they have never so much regard in the world besides) those that have consciences, but will not suffer them to work; but with sensuality within them, and by pleasing flattering speech of those without them, they keep it down, and take order that neither conscience within, nor none other without shall disturbe them; if they do, they shall be served as Ahab dealt with Micaia. These men that are thus at peace in sinful courses, of all men they are most miserable: they enjoy their pleasure here for a little time, but their conscience shall torment them for ever, and shall say to them as Reuben said to his Bre­thren. I told you this before, but you would not hearken to me, and now you shall be tormented.

Conscience is an evil beast, it makes a man rise against himself: there­fore of all men, those that be disordered in their courses, that neglect con­science, and neglect the means of salvation, that should awaken conscience, they are the most miserable: for the longer they go on, the more they sink in sin, and the more they sink in sin, the more they sink in terrour of conscience, if not now, yet they shall hereafter.

If we desire therefore to have joy and comfort at all times, let us labour to have a good conscience that may witnesse well: And therefore let us every day keep an audite within doors; every day cast up our accounts, every day draw the blood of Christ over our accounts, every day beg for­givenesse of sins, and the Spirit of Christ to lead us, that so we may keep [Page 239] account every day, that we may make our reckonings even every day, that we may have the lesse to do in the time of sicknesse, in the time of tempta­tion, and in the time of death, when we have discharged our Consciences before by keeping session at home in our own hearts.

This should be the daily practice of a Christian, and then he may lay himself down in peace.

He that sleeps with a conscience defiled, is as he that sleeps among wild beasts, among adders, and toades, that if his eyes were open to see them, he would be out of his wits. He that sleeps without a good conscience he is an unadvised man, God may make his bed his grave, he may smite him suddenly; therefore let us every day labour to have a good consci­ence, that so we may have matter of perpetual joy.

A good conscience (especially) is an Evangelicall conscience: for a le­gall good conscience none have, that is, such a conscience as acquits a man that he hath obeyed the law in all things exactly. A legall compleat good conscience none have, except in some particular fact: there is a good Conscience in fact. As the Heathen could excuse themselves, they were Evangelical conscience▪ thus, and thus: and God ministreth much joy in that. But an Evangeli­cal good Conscience is that we must trust to, that is, such a Conscience, that though it knowes it self guilty of sin, yet it knowes that Christ hath shed his blood for sinners: and such a Conscience as by meanes of faith is sprinkled with the blood of Christ, and is cleared from the accusations of sin.

There is an Evangelicall Conscience, when by faith wrought by the Spirit of God, in the hearing of the Gospell, we lay hold upon the obedi­ence and righteousnesse of Christ. And such is the obedience and righte­ousnesse of Christ, that it pacifieth the conscience which nothing else in the world will doe; the conscience without a full obedience it will alway stag­ger.

And that is the reason that Conscience confounds and confutes the Po­pish way of salvation by works, &c. Because the conscience alway stag­gers, and feares, I have not done works enough, I have not done them well enough: those that I have done they have been corrupt, and mixed, and therefore I dare not bring them to the Judgement-seat of God, to plead them meritorious. Therefore they do well to hold uncertainty of salvation; because holding merit they must needs be uncertaiu of their sal­vation. A true Christian is certain of his salvation, because his consci­ence layes hold on the blood of Christ; because the obedience whereby he claimes heaven is a superabundant obedience, it is the satisfaction of Christ; as the Apostle saith in that excellent place, Heb. 9. 24. The blood of Christ which offered himself by the eternall Spirit, that is, by the God-head, shall cleanse your consciences from dead works to serve the living God. The blood of Christ that offered himself, his humane nature by his divine, to God as a sacrifice, it shall purge your consciences from dead works. The blood of Christ, that is, the Sacrifice, the obedience of Christ, in offering him­self, fully pacified God, and answered the punishment which we should have indured: for he was our surety. The blood of Christ speaks better then the blood of Abel. It speaks better then our sins. Our sins cry vengeance, but the blood of Christ cries mercy.

The blood of Christ out-cries our sins: the guilty conscience for sin cries, Guiltie, guiltie, hell, Damnation, wrath and anguish: but the blood [Page 240] of Christ cries, (I say mercy) because it was shed by our surety in our behalf, his obedience is a full satisfaction to God.

Now the way to have a good conscience is upon the accusations of an evill conscience by the law to come to Christ our surety, and to get our The way to have a good Consci­ence. consciences sprinked by faith in his blood, to get a perswasion that he shed his blood for us, and upon that to labour to be purged by the Spirit. There are two purgers, the blood of Christ from the guilt of sin, and the Spirit of Christ from the stain of sin: and upon that comes a compleat good con­science; being justified by the blood of Christ, and sanctified by the Spi­rit of Christ. Therefore Christ came not by blood alone, or by water alone, but by water and blood; by blood, in justification; by water, in sancti­fication, and holinesse of life.

Why do we alleadge this now for the Sacrament? Question.

We speak of a good conscience, which is a continual feast. How comes a good conscience to be such a continual feast? Answer.

An Evangelicall conscience is a feast indeed, because it feeds on a higher feast, it feeds on Christ: he is the Passeover Lambe, as the Apostle applies it, 1. Cor. 5. he is the Passeover slain for us: and there is represented in the Sa­crament, his body broken, and his blood poured out for our sins; he came to feast us, and we shall feast with him.

Hereupon if we bring repentance for our sins past, and faith whereby we are incorporate into Christ, then our consciences speak peace: and as it is in 1 Pet. 5. the conscience makes a good demand, It is not baptisme, but the demand of a good conscience. When the conscience hath fed on Christ, it demands boldly (as it is, Rom. 8.) of Satan, and all enemies, Who shall lay any thing to our charge? it is God that justifieth, it is Christ that died, or rather that is risen again. It boldly demands of God who hath given his Son: the bold demand of conscience prevails with God, and this comes by faith in Christ. Now this is strengthened by the Sacrament: here are the visible representations and seales, that we are incorporate more and more in­to Christ: and so feeding upon Christ once, our conscience is pacified and purged from all dead works, and we come to have a continuall feast.

Christ is first the Prince of righteousnesse, the righteous King, and then Prince of peace: first he gives righteonsnesse, and then he speaks peace to the conscience. The Kingdom of God is righteousnesse, peace, and joy in the Holy Ghost.

So that all our feast and joy and comfort that we have in our consci­ences, it must be from righteousnesse. A double righteousnesse; the righ­teousnesse of Christ which hath satisfied, and appeased the wrath of God fully: and then we must have the righteousnesse of a good conscience sanctified by the Spirit of Christ; we must put them together alway; we can never have communion with Christ, and have forgivenesse of sins, but we must have a Spirit of sanctification. There is mercy with thee, that thou mayest be feared. Where there is mercy in the forgivenesse of sin, there is a disposition to fear it ever after. Therefore if for the present you would have a good conscience, desire God to strengthen your faith in the blood of Christ poured out for you: desire God to strengthen your faith in the cru­cified bodie of Christ broken for you: that so feeding on Christ who is your surety, who himself is yours, and all is yours, you may ever have the feast of a good conscience, that will comfort you in false imputations, that will com­fort [Page 241] you in life, and in death,, and at the day of judgement. This is our rejoycing in all things, the testimony of our conscience: first purged by the blood of Christ, and then purged, and sanctified by the Spirit of Christ, that we have had our Conversation in simplicity and sincerity, &c.

This is the matter of this testimonie of Conscience, that is simplicity, and sincerity. Saint Paul glories in his simplieity, and sincerity. And (mark that by the way) it is no vain glorying, but lawful upon such cauti­ons as I named before: but to add a little. A man in some cases Cautions for glorying in grace. may glory in the Graces of God that are in him; but with these cauti­ons.

First, if so be that he look on them as the gifts of God.

Secondly, if he look on them as stained with his own defects, and so in that respect be humbled.

Thirdly if he look upon them, as fruits of his justification, and as fruites of his assurance of his salvation, and not as causes.

And then if it be before men that he glories: not when he is to deale with God. When men lay this, and that imputation upon a man he may rejoyce (as Saint Paul doth here) in the testimony of his conscience, in sim­plicity and sincerity.

The matter of the testimony of Conscience, wherein he glories is sim­plicity, and godly sincerity, or as the words may well be read, in the simplicity, and sincerity of God; such as proceeds from God, and such as aimes at, and looks to God, and resembles God. For both simplicity, and sincerity come from God, they are wrought by God: and therein we resemble God, and both of them have an eye to God, a respect to God: so it is in the ori­ginall, in the simplicity and sincerity of God.

There is not much difference between simplicity and sincerity, the one expresseth the other: if you will have the difference, simplicity especially respects men, our conversation amongst men. Simplicity hath an eye to Difference of simplicity and sincerity. God in all things in Religion opposite to hypocrisy in Religion. Sim­plicity that is opposed to doublenesse; where doublenesse is there is alway hypocrisy, opposed to sincerity, and where simplicity is there is alway sincerity, truth to God. But it is not good to be very exact and pun­ctuall in the distinction of these things, they may one expresse the other very well.

Saint Paul's rejoycing was that his conscience witnessed to him his sim­plicity in his whole conversation in the world, his whole course of life, which the Scripture calls in other places a walking. Saint Paul meanes this first of himself, and then he propoundes himself an example to us.

How was St. Paul's conversation in simplicity.

Not onely if we consider Saint Paul as a Christian, but consider Question. him as an Apostle, his conversarion was in simplicity. It was with­out guile, without seeking himself, without seeking his owne: for Answer. Saint Paul's conversation in simplicity. rather then he would be grievous to the Corinthians, the man of God, he wrought himself; because he would not give any the least scan­dall [Page 242] to them being a rich people, he had rather live by his own labour then to open his mouth, he did not seek himself. In a word, he did not serve himself of the Gospell: he served Christ, he did not serve himself of Christ.

There are many that serve themselves of the Gospell, that serve them­selves of religion: they care no more for religion then will serve their owne turne. Saint Paul's conversation was in simplicity, he had no such aime, he did not preach of envy, orof malice, or for gain, as he taxeth some of the Philippian teachers, Some preach Christ, not of simplicity, and sincerity, but of envy, &c.

Then again, as an Apostle, and a teacher, his conversation was in sim­plicity: because he mingled nothing with the Word of God in teach­ing, his doctrine is pure. What should the chaffe do with the wheat? Jer. 20. What should the drosse do with the Gold? he did not mingle his own conceits and devices with the Word: for he taught the pure Word of God, the simple Word of God, simple without any mixture of any by-aimes. So the blessed Apostle was simple both in his Doctrine and in his intentions. Propounding himself herein exemplary to all us, that as we look to hold up our heads with comfort, and to glory in all estat es whatsoever; so our consciences must bear us witnesse that we carry our selves in the simplicity, and sincerity of God.

Now simplicity is, when there is a conformity of pretention, and intenti­on, Simplicity what. when there is nothing double, when there is not a contradiction in the spirit of a man, and in his words and carriage outwardly. That is simplicty, when there is an exact conformity, and correspondence in a mans judgement and speech, in his affections and actions. When a man judg­eth simply as the truth of the thing is; and when he affects as he judgeth, when he loves and hates as he judgeth, and he speakes as he affects and judgeth, and he doth as he speaks, then a man is a simple man.

Simple that is properly, that hath no mixture of the contrary: as we say, Simple without mixture. light is a simple thing, it cannot indure darknesse: fire is a simple bo­dy: it cannot indure the contrary with it: so the pure Majestie of God can­not indure the least stain whatsoever. So it is with the holy disposition of a Christian, when he is once a new creature there is a simplicity in him: though there be a mixture, yet he studies simplicity, he studies to have nothing opposite to the Spirit of God: he studies not to have any con­tradiction in him, he labours that his heart may not go one way, and his carriage another, that his pretentions be not one, and his in­tentions another. He beares the Image of Christ: you know Christ is compared to a Lambe, a simple creature, fruitfull to men, innocent in himself. So the holy Ghost appeared in the shape of a Dove, a simple creature, that hath no way to avoid danger but by flight, a harmelesse creature.

The Divell takes on him the shape of a Serpent, a subtile wild Creature. The Holy Ghost appeared in the shape of a Dove. You see then what simplicity is: it is a frame of soule without mix­ture of the contrary.

We must not take simplicity for a defect, when a man is simple be­cause he knowes not how to be wittie; simplicitie is sometimes Simplicity. taken in that sense, for a defect of nature, when a man is ea­sily 1. Not defect. [Page 243] deluded: but here it is taken for a grace. A man that knowes how to double with the world, how to run counterfeit, how to be false in all kinds, but he will not: he knowes the world, but he will not use the fashions of the World; so simplicitie here is a strength of grace.

Likewise, simplicity, and plainnesse, it must not be taken for rudenesse, and unnecessary opening of our selves: for that is simplicity in an evill sense, prophane rudenesse.

You shall have some that will lay about them, they care not what they speak, they care not whom they smite; but as Solomons foole, they 2. Not rudeness. throw fire-brands; they speak what they list, of whom they list, against whom they list. Here simplicity and plainnesse is no grace, this is no vertue: this is but an easing of their rotten, corrupt, and vile heart,

We know there are two kind of Sepulchres, open, and shut sepulchres: they are both naught; but yet notwithstanding, your hidden sepulchre is lesse offensive; that which is open stinks that none can come nigh, that is very offensive. An hypocrite that is a hidden sepulchre, a paint­ed sepulchre without, and nothing but bones within, he hath a naughty, rotten heart: yet notwithstanding he is not so offensive as the open sepulchre, which offends all that come near it. So these men that say they cannot dissemble; and they have a plaine heart, though they will swear, and dissemble, and detract, and throw fire-brands against any man, Is this a plain heart? it is an open sepulchre, that sends a stench to all that are near.

Again, let us take heed, that we do not for simplicitie take credulitie: 3. Not credulity. The simple man (saith Solomon) will believe every thing. This is simple credulitie. A man must not believe every thing, for there is much dan­ger comes by credulity. Jeremiah, and Gedaliah, and others, they were much harmed by credulity. It is a good fence not to be too hastie to believe; for incredulity, and hardnesse to believe is a good preservative; and he is a wise man that will not believe every thing. So you see there are some things that come near this simplicity, as defect, rudenesse, and credulitie, which yet are not that simplicitie that Saint Paul saith he walk­ed in.

And this simplicity may well be called the simplicity of God; be­cause Why called the simplicity of God. God is simple, He is light, and in him there is no darknesse at all. There is no mixture of fraud, or contrariety, he is pure, simple, and sincere. And as he is in his nature, so he is in his carriage to men every way. There is a simplicity that he doth in his Word testifie. And indeed he hath shewed that he loves us; would we have a better evidence of it then his own Son? there is no doubling in Gods dealing to men. And therefore as it comes from God; so this simplicitie it resembleth God.

For alas, if God had had by-respects, what could the creature yield him? doth he stand in need of us, or doth he need any thing we have? All counterfeiting, and insincerity, and doubling, is for hope of gain, or for fear of danger. Now what can God have of the crea­ture? what cause hath he in us of his dealing toward us? In his gi­ving, in his forgiving, in all his dealing he is simple.

So every one that is the Child of God he hath the virtue of simpli­city. Simplicity is such a Grace as extends to all the parts of our [Page 244] conversation. As the Apostle saith here, My conversation in the world hath been in simplicity.

By nature man is contrary to this simplicity, since the fall. God made him right and straight, and simple, but as the Wise man saith, he sought Manby nature prone to double. out many inventions. So that a man without Grace is double in his carriage. And that from Self-Love, from Self-Ends, and aimes.

And hereupon he must be double: for there must be something that is The ground of it. good in him, for else evill is destructive of it self: if there were not some thing good, men could never continue, nor the place could never conti­nue. And if all were good, and all were plain, and honest, that would destroy the ill which men labour to nourish. Men have carnall projects to raise themselves, to get riches, and this must be by ill meanes: there is an Idoll in their hearts which they serve, which they sacrifice to, their self-love, either in honour, or in riches, or in pleasure, they set up something. Therefore a man without grace, he studies to be strong­ly ill: and because he cannot be ill except he be good, for then all the World would see it: hereupon comes doubling. Good there must be to carrie the ill he intends the more close: ill there must be, or else he can­not have his aime. And hence comes dissimulation and simulation, the Ground of dis­simulation. vices of these times, (both opposite to simplicity) and such vices as proceed from want of worth and want of strength.

For when men have no worth to trust to, and yet would have the profit of sin, and the pleasure of sin, and would have reputation, then they carrie all dissemblingly. Where there is strength of worth, and of parts, and reputation, there is lesse dissembling alway. It is a vice usually of those that have little or no vertue in them. A man of strength carries things open and fair.

This dissimulation it comes from the want of this grace of simplicity, both,

Before, as you see in Herod, he intends mischief, when he pretends he would be a worshipper of Christ: and so Absalom he pretends he had a vow to make, when he intends murther: a dissimulation, pretending good when there is an intention of ill before.

So there is a dissimulation in the project for the present, which comes from this doubling, when men carrie things fairly outwardly to those with whom they live, and yet notwithstanding have false and treacherous hearts. As Judas had all the while he conversed with Christ, he covered his ill with good pretexts, a care for the poor, &c.

So after, when the ill is done what a world of doubling is there to cover ill, to extenuate it, and excuses, and translations? This is the sim­plicitie that reigns among men where there is no strength of grace: where there is want of simplicitie there is this dissembling.

And with dissimulation there is simulation, that is, when we make our selves sometimes worse then we are: when we are better then we seeme Of simulation. to be: sometimes that wins on us too: then we carrie not our selvee simply.

[Page 245] For if we were good, we would be good every where. But a man that useth simulation, if he be in evill company he fashioneth himself to the company, he speaks that which his Conscience checks him for, he carries himself vainly, and lightly, he holds correspondence with the compa­ny. So that by dissimulation, and simulation, there is a fault com­mitted against simplicitie, which yields the Testimony of a good con­science.

It is a base fault this simulation, which we think to be a lesser fault then the other, which is dissimulation: for whom do we serve? are we not Aggravation of this sin. the sons of God? are we not the sons of our heavenly Father? the sons of the great King? and for us to carrie our selves not to be such as we are in the middest of the wicked world, it is a great want of discretion. Saint Paul would discover who he was, even before the bar: David would speak of Gods righteous testimonies even before Princes, and not be ashamed.

And this is that which Christ saith, He that is ashamed of me before men, of him will I be ashamed before my heavenly Father. Let us take heed of dissimulation, and simulation, which are opposite to this simplici­ty.

Again, this simplicity is opposite to curiosity, and finenesse. And thus the Apostle both in his calling, and conversation, St. Paul conversed Simplicity oppo­site to curiosity. in simplicity, as a Christian, and as an Apostle.

As an Apostle he was not over-curious in words: he reproveth those foolish vain glorious spirits, that were so among the Corinthians. He delivered the Word plainly, and plainnesse is best in handling the Word of God: for who will enamell a precious stone? we use to enamell that that hath not a native excellencie in it self, but that which hath an excellencie from something without. True Religion hath this with it alway, that it is simple; because it hath state enough of its own.

The whore of Babylon hath need of a gilded cup, and pictures, (and what not?) to set her out; but the true Religion is in Simplici­ty.

Christ himself when he was born, he was laid in a Cratch, he was sim­ple in his carriage, and his speeches. It was a common speech in an­cient time, when the Chalices were gold, the Priests were wood. In Religion finenesse, and curiosity carrie suspition of falsehood with them.

Those that overmuch affect finenesse of speech, they are either decei­ved, or will deceive. That which is not native, and comes not from within it will deceive. Some falsehoods carrie a better colour then some truths: because men set their wits on work to set some colour upon false­hood alway.

And here take notice of the duty of Ministers, that they should utter divine truth in the native simplicity of it. Saint Paul as a Minister deli­vered the plain Word plainly.

And as a Christian in our common course of life: as we should take heed of doubling, so of too much curiosity: for too much curiosity in diet or apparell, it implies too much care of these things, which hinders our care of better things, as our Savour Christ saith to Martha, Martha, thou art troubled about many things. [Page 246] The soul is finite, and cannot be set about many things at once; therefore when there is overmuch curiosity in smaller things, it implies little or no care in the main. What is morethen for decency of place? it argues carelesse­nesse in the main. Therefore the Apostle labouring to take off that, he bids women that they should not be decked with Gold, and broydered haire, &c. But to look to the hidden man of the heart. And therefore Christ took off Martha from outward things, because he knew it could not be without the neglect of better things. Seriousness in heavenly things it carries a carelessenesse in other things. And a Christian cannot chuse but discover a minde that is not earthly and vain; when he is a true believer, he regards other things as poore petty things that are not worthy estima­tion.

A Christian when he hath fixed his end, to be like to God, to be sim­ple as God is, he still drawes toward his end, and therefore he moderates his carriage in all things. What is unnecessarie, he leaves out: his end is to be like God, and like Christ, with whom he shall live hereafter. Now the best things are the most simple, as the Heavens, the Sun and the stars, &c. There is diversitie, but no contrariety: there is diversity in the mag­nitude of the stars, but they are of the same nature; so in a Christian there are many Graces, but they are not contrary one to another. So that a Christian hath his maine care for better things, he cares not for the world nor the things thereof: and therefore he accounts them in comparison of better things as nothing; and that is the reason that he is carelesse and negligent of those things that he did formerly regard, as having better things to take up his thoughts.

We see then that simplicitie, as it is opposed to doubling, so it is opposed to finenesse, and curiosity.

And usually where there is a finenesse, and curiosity, there is hypocrisy; for it is not for nought when men affect any thing. Affectation usually is a strain above nature, when a man will do that which he is not disposed to by nature, but for some forced end, it is hypocrisy. So the Corinthian teachers argued the falsenesse of their hearts by the finenesse of their teaching, they had another aime then to please God and convert souls. Usually affectation to the world is joyned with hypocrisie towards God.

Again, this simplicity is contrary to that corruption in Popery, namely Simplicity oppo­sed to lying and equivocation. equivocation; what simplicity is that, when they speak one thing, and mean another? when there is a mentall reservation, and such a reservation, that if that were set downe that is reserved, it were absurd?

Or else there may be a reservation: a man may reserve his meaning. A man may not speake all the truth at all times, except he be called to it, in judgement, &c. Otherwise truth (as all good actions) it is never good but when it is seasonable: and then it is seasonable when there is conveni­ent furniture of circumstances, when a man is called to it. For there may be a reservation; a man is not bound to speak all things at all times, but to waite for a fit time. One word in a fit time is worth a thousand out of time; but mentall reservation, to speak one thing, and to reserve another, it is absurd and inconsequent, and so is dissimulation; there is a lie in fact, a mans life is a lie that is a dissembler, dissimulation is naught.

A man may sometimes make some shew to do something that he intends not. Christ made as though he would have gone further when he did [Page 247] not mean it: but dissimulation is that which is intrinsically naught.

But some man will say, Except I dissemble, I shall run into danger. Object.

Well, it is not necessary for thee to live, but it is necessary for thee to Answ. live like an honest man, and keep a good conscience, that is necessary. For come what will upon true dealing, we ought to deal truly, and not dissemble. Those that pretend a necessity, they must do it, they cannot live else, they cannot avoid danger else, unlesse they dissemble: saith Tertulli­an very well, There is no necessity of sin to them, upon whom there lies no other necessity but not to sin. Christians they are men that have no nece­ssity lies upon them but not to sin. It is not necessary they should be rich, it is not necessary they should be poor, it is not necessary they should have their freedom, and liberty, there is no necessity lies upon them, but that they be good, that they do not sin. Can he pretend I must sin upon nece­ssity, who hath no necessity imposed upon him by God, but to avoid all sin?

As for lying (which is against this simplicity that should be in speech,) All sorts of lies unlawful. all kinds of lies, officious lies, or pernicious lies: officious lies, to do a good turn to help our selves or others with a lie, it is a giosse sin; It is condemned by St. Austin in a whole Book which he wrote against lying: therefore I passe it, I shall have occasion to speak somewhat of it after­ward. It is intrinsically ill every lie, because it is contrary to the hint of speech. God hath made our reason, and understanding to frame speech; and speech to be the Messenger, and Interpreter of reason, and of the con­ceit: now when speech shall be a false Messenger, it is contrary to the gift of speech: speech should be the stream of understanding and reason: now when the fountain is one, and the spring is another, there is a contradicti­on, it is against nature, so it is intrinsically ill. It is not onely against the will of God, but it is against the Image of God which is in truth. It is ill, not by inconvenience, or by inconsequence, but a pernicious lie is inwardly ill; jesting lies, pernicious lies, officious lies, all lies let them be what they will, they come from the father of lies the Divel, and are hated of God, who is truth it self.

Besides that it is a sin opposite to society, and therefore by Gods just Lying opposite to society. judgment it is punished by societie; all men hate a lyar, a false dissembler, as an enemy to society, as a man that offends against that bond whereby God hath knit men together,

Now to move us the better to this simplicity, this direct course of life, that there may be a conformity, and harmony between the outward and inward man, in the thoughts, speeches, and actions, that they may be one. Motives to sim­plicity.

Consider first of all, that this simplicity, it is a comely thing: comeli­nesse, 1 It is comely's and seemlinesse it is a thing that is delightful to the eyes of God, and to a mans own conscience: and it stands in onenesse, and proportion: for you know where there is a comely proportion, there all things suite in one. As in a comely body, the head, and all the rest of the members are suit­able, there is not a young green head upon an old body, or a fair face on a deformed body, for then there is two, the body is one, and the complexi­on another. Beauty, and comelinesse is in one, when there is a corres­pondency, a proportion, and harmony in the parts.

In Revel. 13. you have a cruel beast there with the horns of a Lamb; there is two, there is a goodly pretention and shew, but there is a beast that [Page 248] is hid within. Dissimulation is double; & where there is singlenesse, and dou­blenesse, there is deformity alway. It is an ugly thing in the eyes of God, it is a mishapen thing; it is a Monster, Jacob's voice, and Esau's hands: words as smooth as oyl, and war in the heart. It is a monstrous thing. Even as there be Monsters in nature, so there be in disposition. Where there is such a grosse mixture, the Devil and an Angel of light, outwardly an An­gel of light, and inwardly a Devil, to hide a Devil in the shape of an An­gel of light, there is a horrible deformity.

It is a comely thing therefore when all things hold conformity, and correspondence in our lives, when they are even amongst men, when we labour to have sanctified judgments of things, and speak what is our judgment, and have outward expressions answerable to the inward impres­sions wrought by the Spirit of God every way; then a man is like him­self, he is one, there is not a heart and a heart. Adam at the first was every way like himself, but after falling from God to the creature, the changeable, corruptible creature, to have his corruptible end, he fell to this doublenesse.

And as S. James saith, A double-minded man is unconstant in all his waies: That is another reason to move us to simplicity of disposition: for where 2. Doubling in­constant. doubling is, a man is unconstant in all his waies. What doth S. James mean by this, where he saith, A double-minded man is unsettled? Because a double-minded man he looks with one eye to Religion, and to those things that are good, and with another part of his heart to the world: and here­upon he can never be settled any way. Why? Because having unsettled intentions, having false aimes, double aimes, he will be crossed continu­ally. Please God he would, he would be Religious; that is one intention: but now comes the world, and Religion to dash one against another, and then he must be inconstant, because he hath not simplicity, he hath not a single eye, as Christ saith, If the eye be single, then the body is light. He hath not a right intention, a right judgment of things; he judgeth too high of the world, and not high enough of grace and goodnesse. And hereupon it comes, that when the world comes to crosse his good intentions, having his mind on earthly things, because it is crosse to Religion, his mind is unsettled.

Again, by terrours of conscience, a double-minded man (that will please God, and yet be a worldling) is unconstant in all his wayes. If his eye were single, then all his body would be light, that is, if a man had a single judgment to know what is right, to know what in life, and in death to stick to; all would be single, the judgment and intentions go together: when a mans judgment is convinced of the goodnesse of spiritual things, upon judgment followes intention. When a man desires and resolves to serve God, and to please him in all things, then all the body, and his affe­ctions are lightsome; his affections, and his outward man goes with a single eye. A man that hath a false, weak judgment, and thereupon a false weak, double intention, his body is dark, he hath a darksome conversation. A double-minded man is unconstant in all his wayes, Therefore we should labour for this simplicity in all our conversation.

Again, we should the rather labour for this simplicity, because it is part 3. It is part of Gods Image. of the Image of God, therein we resemble God in whom is no mixture at all of contraries: but all is alike.

And as it resembles God, so it bears us out in the presence of God, and 4. It brings com­forts. [Page 249] our own conscience; as he saith here, Our rejoycing is this, the testimony of our conscience, that in simplicity, &c. Now God is greater then conscience. A man that carries himself in simplicity, and in an uniform, even manner to God, and to men, that man hath comfort in his conscience, and comfort before God.

And of all other sins, the time will come that none will lie heavier on us Doubling a great sin. then doubling both with men, and with God, when it will appear that we have not been the men that we carried our selves to be.

The reason is, the more will there is in a sin, and the more advised­nesse, the greater is the sin: and the greater the sin is, the greater the terrour The more will and advisedness in sin, the grea­ter sin. of conscience; and the greater that is, the more fear and trembling be­fore God that knowes conscience better then we do.

Now where there is doubling, (where a man is not one in his outward and inward man, in his conversation to men, when there is a covering of hatred, and of ill affections with contrary pretences) there is advisement, there is much will, and little passion to bear a man out, to excuse him; but he doth it (as we say) in coole blood, and that makes dissimulation so grosse, hecause it is in cold blood. The more will and advisement is in any sin, the greater it is, (so the aggravation of sin is to be considered) and where temptations are strong, and the lesse a man is himself, so there is a diminution, and a lesse aggravation; as when a man is carried with passion, with infirmitie or the like. But usually when men double they plot.

David he plotted before, and after his sin, he doubled before, and after his sin: that was laid to his charge more then all that ever he did in his life; He was a man after Gods own heart, except in the matter of Uriah. Why? Because in that he plotted. We see before what many shifts, and windings, and turnings he had to accomplish it. He sends Uriah to Joab, and gives him a letter to place him in the fore front, and useth many pro­jects.

And after it was committed, how did he cover it? and when it was hid from men, he would have hid it from God a great while, till God pul­led him from his hiding place, and made him confesse roundly, Psalme 32. till he dealt directly with God, My bones were consumed, and my moisture was turned into the drought of summer. He did it from men, and would have hid it from God. Therefore because there was much plotting in that sin, that is set down as the onely blemish in all his life. He was a man after Gods own heart, except in the matter of Uriah. Many other faults are re­corded in the Booke of God of David: but because there might be some excuse, they were from infirmity, or out of passion, or oversight, &c. they are not so charged on him. But this was with plotting, it was in cold blood, there was much will and advice in it; therefore this is do­ted for a great sin.

And if it be in our dealing amongst men, we should consider who it is we deceive, who it is we go beyond in doubling, who it is that we circum­vent, Doubling with men. and who it is that doth it. Are we not all Christians? we are or should be all new creatures. And who do we do it to? to our fellow­members, and to our brethren. Therefore in 1. Thess. 4. when the Apo­stle disswades the Thessalonians from this, from double dealing, and double carriage to men, saith he, You are members one of another. Let us consider who we are and whom we deal with.

[Page 250] Now there be some persons, and some courses, that are likelier and more prone to this doubling then others, for want of this grace of simpli­city.

Wherethere is strength of parts, there is oft-times a turning of them Some persons more prone to doubling then others. against God, and against our brethren: where Grace hath not subdued strong Imaginations, strong thoughts, and brought all under it, there is a turning of those parts against God, and against our brethren. And as it is in particu­lar persons; So some callings are more prone to double-dealing, to this Some Callings. carriage that is not fair, and commendable before God, nor comfortable to the conscience. As we see now adaies it reigns every where, in every street.

We see amongst men of Trade, Merchants and the like, there is not that Merchants. direct dealing, they know one thing, and pretend another.

So likewise in the Lawes there are many imputations, (I would they Lawyers. were false) that men set false colours upon ill causes; to gild a rotten post (as we say,) to call white black, and black white. There is a woe in Esay pronounced against such as justifie hard causes, such as call evill good, and good evil: it is a greater sin then it is usually taken for.

So, go to any rank of men; they have learned the Art of dissimulation in their course: they have learned to sell wind, to sell words, to sell no­thing, to sell pretexts: to overthrow a man by way of commendations, and flattery; such tricks there are, which are contrary to this simplicity. To cover hatred with fair words, to kill with kindnesse (as we say,) to overthrow a man with commendations: To commend a man before another, who is jealous of the vertues he commends him for. To commend a man for va­lour before a coward; to commend a man, and thereby to take occasion to send him out of the way. To commend a man, and then to come in with an exception, to marre all. To cover revenge and hatred with fair car­riage, thereby to get opportunity to revenge; such tricks there are abroad, which oft-times discover themselves at length. For God is just, he will discover all these hidden windings and turnings: for plotting makes it more odious; of all men doublers are most hateful.

How shall we come to attain this Grace, to converse in the world in simplicity?

First of all, take it for a rule, (though many think it no great matter to be a dissembler) our nature is full of dissimulation since the fall: the heart of Man naturally prone to dissem­ble. man is unsearchable, there is deep deceit in man. Take a Child, and see what dissimulation he learns; it is one of the first things he learns, to dis­semble, to double, to be false. We see the weakest creatures, what shifts, what windings and turnings they have to save themselves?

It is a vertue to be down-right: for therein a man must crosse himself. It is no thanks for a man to shuffle, and to shift in the world: nature teacheth this, to dissemble, to turn and wind, &c. A man need not to plough to have weeds: the ground it self is a mother to them, though it be a step­mother Simile. to good seed. So we need not teach men to dissemble, every man hath it by nature: but it must be strength of grace that makes a man down-right: Take that for a ground.

There are a company of sottish men, that take it for a great commenda­tion to dissemble: and rather then they will be known not to dissemble in businesse, they will puzzle clear businesse: when a thing is fair, and clear, they will have projects beyond the Moon, and so carry themselves in it as [Page 251] if they desired to be accounted couzeners, and dissemblers. Alas, poor souls; nature teacheth men to be naught in this kind well enough. Know therefore whosoever thou art that studiest this Art of dissembling, and doubling; thy own nature is prone enough to this, and the divel is apt to lead thee into it. This being laid for a ground, how may we carry our selves in the world in holy simplicity, that may yield comfort to our How to get simplicity. conciences in life, and in death?

First consider, that the time will come, that we shall deal with that 1. To consider one day all will be laid open. that will not dissemble with us. Let the cunningest dissembler hold out as long as he can, he shall meet with sicknesse, or with terrour of consci­ence, he shall meet with death it self, and with the judgement of God, and hell torment; although now he carry himself smoothly, and dance in a net (as we say) and double with the world, though he make a fair shew: yet ere long thou shalt meet with that that will deal simply with thee, that will deal plain enough with thee. Thou shalt be uncased, and laid open to the world ere long; let us consider this.

We see a Snake, or Serpent, it doubles, and winds, and turns when it is alive, till it be killed, and then it is stretched forth at length. As one said, Simile. seeing a Snake dead, and stretched out: so (saith he) it behoved you to have lived. So the Divel that great Serpent, that ancient old Serpent, he gets into the Snake, into the wilely wit, and makes it winde and turn, and shift and shuffle in the world: but then some great crosse comes, or death comes, and then a man is stretched out at length to the view of the world, and then he confesseth all, (and perhaps that confession is sincere when it is wrung out by terrour of conscience) then he confesseth that he hath deceived the world, and deceived himself, and laboured to deceive God also.

If we would have comfort in the hour of death, labour we to deal plain­ly, and directly; and of all other sins (as I said before) remember, this is that which will lie the heaviest on us, as comming nearest the sin against the holy Ghost. For what is the sin against the holy Ghost? when men rush against their knowledge in malice to the truth known. Where there is most knowledge, and most will, there is the greatest sin. Now in lying and dissembling, and double-dealing, a man comes near to the sin against the holy Ghost: for he knows that he doth ill, he plots the ill that he knows; and when there is plotting, there is time to deliberate; a man is not carried away by passion.

Consider, the time will come when you will be uncased, when you will be laid open and naked: and then at that time, of all sins, this will lie heavy on thee, thy dissembling in the world. Therefore every one in his calling, take heed of the sins of his calling, among the rest of this one, of double-dealing.

And therefore that we may avoid it the better, labour for faith, to live 2. Labour for faith by faith: What is the reason that men live by shifts, and by doubling in the world? They have not faith to depend upon God, in good, and plain down-right courses. Men are ready to say, If I should not dissemble, and double, and carry things after that manner, hwo should I live? why, where is thy faith? The righteous man lives by his faith, and not by his shifts, not by his wits. God will provide for us: are we not in Covenant with God? Do we not professe to be Gods Children? Do children use to shift? No, a child goes about to do his fathers will and pleasure, and [Page 252] he knowes that he will maintain him. It is against the nature of the Child of God (as farre as he knowes himself to be a Child of God) to use any indirect course, any windings, and turnings in his calling: let us depend upon God as a Child depends on his father; and of all others God will provide most for them that in simple honesty, in plain downe-right dealing depend on him in doing good.

For God accounts it a prerogative, to defend and maintain them that cast themselves on him; he will be their wisdom that can deny their own wisdom, and their own shifts by nature, and in conscience labour to deale directly; he will be wise for them and provide for them. It is his prero­gative to do so, and not to suffer his Children to be deserted. A little faith therefore would help all this, and would make us walke in simplicity. If we could make God our alsufficiencie once, then we should walk up­rightly before God and men.

For what makes men to double?

This certainly makes men to double: they think they shall be undone, if they be direct: for if they deale directly, they shall lose their liberty, or their lives, or their opportunity of gaining, &c. Well, come what will, deale thou directly, and know this for a rule, thou shalt have more good in Gods favour (if thou be a Christian) then thou canst lose in the World, if upon grounds of conscience thou deal directly in what estate so ever thou art.

If thou be a Judge, if thou be a Witnesse, deale directly, speake the truth. If thou be a divine, speak directly in Gods cause, deale out the Word of God as in Gods presence, come what will, whatsoever thou losest in thy wealth, or liberty, &c. thou shalt gain in God. Is not all good in him? what is all the good we have, is it not from him? And the near­er you come to him, the more your happinesse is increased: the more you are striped of earthly things, the more you have in God. Hath not he mens hearts in his hands? when you think you shall endanger your selves thus and thusby plain direct dealing without doubling, if you be called to the profession of the truth, &c. Hath not he the hearts of men in his hands to make them favour you when he pleaseth? In Pro. 10. He that walketh uprightly, walketh boldly. He that walketh uprightly, not doubling in his courses, he walketh safely, God will procure his safety. God that hath the hearts of men in his hand as the rivers of water, he can turn them to fa­vour such a man.

A mans nature is inclined to favour downe-right dealing men, and to hate the contrary. You see the three young men, when they were threatened with fire, come what will, O King, we will not worship the Image of Gold which thou hast set up. They would be burned first. What lost they by it?

Howsoever, if we should lose, as it is not to be granted that we can­lose any thing by direct dealing; For the earth is the Lords & the fulnesse there­of, and the hearts of men are his. But suppose they doe; yet they gain in better things, in comfort of conscience, and expectation and hope of bet­ter things. Faith is the ground of courage, and the ground of all other Graces that carrie a mans courage in a course of simplicitie in this World.

Therefore if we would walk simply, and have our conversation in the world in this grace, let us labour especially for faith to depend upon Gods promises, to approve our selves to him, to make him our last and chief [Page 253] end, and our communion with him, and to direct all our courses to that end. This is indeed to set him up a Throne in our hearts, and to make him a god, when rather then we will displease him, or his Vicegerent, his Vicar in us which is conscience, that he hath placed in us as a monitor, and as a witnesse, we will venture the losse of the creature, of any thing in the world, rather then we will displease that Vicar which he hath set in our hearts. This I say is to make him a god; and he will take the care and pro­tection of such a man. S. Paul here in all the imputations, in all crosses in the world, he retires home to himself to his own house, to conscience, and that did bear him out, that in simplicity he had had his conversation in the world. The next particular is,

The Apostle addes to simplicity, this Godly sincerity; and he may well joyn these two together: for plainnesse and truth go together: a plain heart is usually a true heart. Doublenesse, and hypocrisie which are con­trary they alwaies go together: he that is not plain to men, will not be sin­cere to God. Simplicity respects our whole course with men: sincerity hath an eye to God; though perhaps, in matters and actions towards men. Sincerity is alway with a respect to God; and so it is opposed to hypocrisie, a vice in Religion opposite to God.

Now this Sincerity that the Apostle speaks of, it is

I make a plain description, because I intend practice: there may be some nicer descriptions.

But I say, It is a blessed frame of the soul, wrought by the sincere Spi­rit of God, whereby the soul is set straight, and right, to purpose, and to endeavour all that is pleasing in Gods sight; and that with an intention to please God, with an eye to God, or else it is not sincerity. It is such a disposition and frame of soul, that doth all good, that hates all ill, with a purpose to please God in all, with an eye to God.

And therefore it is called sincerity of God, or godly sincerity, and it is cal­led Sincerity of God. so fitly: because God is not onely the authour of it, but God is the aim of it, and the pattern of it: for he is the first thing that is sincere, that is simple, and unmixed. God is the pattern of it, it makes us like to God, and he is the aim of it. A man that is sincere aimes at God in all his courses; wherein he aimes not at God he is not sincere. It comes from God, and it looks to God. For naturally we are all hypocrites, we look to shewes, therefore sincerity is from God.

And it is the sincerity of God especially, because where this sincerity is, it makes us aime at God in all things; it makes us have respect to him in all things, as the creature should have respect to the Creator, the ser­vant to the Master, the sonne to the Father, the Subject to the Prince. The relations we stand in to God should make us aime at him in all things.

The Observation from hence is this,

As the Apostle saith here, This is the testimony of our conscience, that [Page 254] in simplicity, and godly sincerity we have had our conversation, &c.

Now to go on with this sincerity, and lay it open a little. Sincerity it is not so much a distinct thing, as that which goes with every good thing. Truth, and sincerity, it is not so much a distinct vertue, and grace, as a truth joyned to all graces. As, sincere hope, sincere faith, sincere love, sincere repentance, sincere confession. It is a grace an­nexed to every grace: it is the life, and soul of every grace; and all is no­thing without it.

Therefore it behoves us to consider of it, (I say) not so much a distinct thing from other graces; as that which makes other graces to be graces, without which they are nothing at all: so much sincerity, so much reality. So much as we have not in sincerity, we have nothing to God, it is but an empty shew, and will be so accounted.

In Philosophy you know, that which is true onely hath a being and consistence: all truth hath a being, all falshood is nothing, it is a counter­feit thing; it is nothing to that it is pretended to be. An Image is some­thing, but S. Paul calls it nothing: because it is not that which it should be, and which the Idolater would have it to be; he would have it to be a God, but it is nothing lesse. All is nothing without sincerity: Therefore let us consider of it. And that we may the better consider of it, let us look upon it in every action.

All actions are either

• Good.
• Ill.
• Indifferent.

How is Sincerity discovered in good actions? Sincerity in good actions.

Sincerity is tryed in good actions many waies.

First of all, a man that is sincere in the doing that which is good: he 1. To know all that is good. will have a mind prepared to know all that is good; to know the good he stands disposed to: to know good, and to learn by all good means: there­fore he hath a heart prepared with diligence to be informed in the use of means. So far as a man is carelesse, and negligent in coming to the means of knowledge, and to be put in mind of good duties, so far a man is an hypocrite, and insincere.

Again, in regard of good duties, a true sincere Christian hath an univer­sal 2. Universal obe­dience. respect to all that is good. He desires to know all, and when any thing is manifested to him he intends to practise all. We are here in the pre­sence of God (saith Cornelius) to practise all things that shall be taught us by God, Act. 10. I will have respect to all thy Commandements, Psal. 119. 6. one and another.

The ground of it is this, Sincerity looks at God: now God he com­mands one thing as well as another: and therefore if a man do any thing Sincerity looks at God that commands all. that is good, in conscience to God, he must do one as well as another. As S. James saith excellently to this purpose, He that offends in one is guilty of all. Because abstaining from one sin, and doing one good for conscience, he will do all for conscience, if he be sincere.

Therefore it is true in Divinity, a man that repents of one sin, he repents of all; if he repent of any sin as it is a sin: because all sins are of one na­ture. We must not single out what pleaseth us, and leave what doth not please us: this is to make our selves Gods. The servant must not choose his work, but take that work that his Master commands him: therefore sincerity is tried in universal obedience.

[Page 255] Partial obedience is insincere obedience; when a man saith, This sin I must keep still, Herein God be merciful to me. This stands with my pro­fit, I must not leave this: this sin I am affected to, as we see in Saul. This is insincerity, it is as good as nothing to God-ward. It may keep a man from shame in the world, &c. but to God it is nothing. A man must have respect to all Gods Commandements, it is not done to God else.

More particularly, he that is sincere, he will have regard of the main duties, and he will have regard likewise of the lesser duties, and especially 3. Performance of lesse duties. of the lesser, such as are not liable to the censure of men, or to the censure and punishment of the Law: for there a mans sincerity is most tryed. In great duties, there are great rewards, great encouragements; but for lesser duties, there are lesser incouragements; but if a man do them, he must do them for conscience sake.

Therefore this is sincerity, to practise good duties though they be lesser duties, and though they be lesse esteemed in the world, and lesse counte­nanced; to practise them though they be discountenanced, by the Devil, and by great ones, yet to practise them, because they be good. And to love good things that the World cares not for, because they be good.

The practice of private prayer morning and evening, it is a thing we are not expresly bound to, but as conscience binds us; therefore if a man be sincere he will make conscience of that, as well as any other duty, because God bids us pray alway. So, to fear an oath for conscience sake, not to swear common or lighter oathes (for I count him not worthy the name of a Christian, that is an ordinary swearer; but) lighter oathes a Christian makes conscience of; because he looks to God. Now God looks to little sins as well as to great: and there is no sin little indeed that toucheth the Majestie of God.

The practice of all duties (therefore) is a notable evidence of sincerity: Herod did many things, but he had a Herodias, that spoyled all. And so if thou obey in many things, and not in all, thou hast a Herodias, a main sin; alas, all is to no purpose, thou art an hypocrite.

Again, for good things, one that is sincere in respect to God, he is uniform in his obedience, that is, he doth all that is good, 2nd he doth 4. Uniformity. it in one place as well as another, and at one time as well as another, he doth it not by starts.

Therefore there is constancy required in sincerity: where sincerity is, there is constancy to do it in all times, in all places. Or else it is but a hu­mour; it is not sincerity when a man doth it but in good moods (as we say.) Therefore a man that is sincere, he makes conscience of private duties as well as of publick; of personal duties between God and his own soul, as well as of the duties that the world takes notice of: in one place as well as another. He is holy not onely in the Church, but in his closet; not onely in his calling as he is a Christian, but when he is about his particular businesse. He considers he is in the presence of God in every place, at all times.

Saint Paul every where laboured to have a good conversation: when he was at the Bar, he remembred where he was, and he laboured to convert others: in the prison he converted Onesimus: when he had his liberty he spread the Gospel every where.

[Page 256] So in all places he was uniform like himself, which shewed that he had a good conscience. And therefore he doth not say, I doe now and then a good action, but my course of life, My conversation is in sincerity. So there must be sincerity in our walking, our whole conversation. Thus we see in good actions how to try our sincerity.

A sincere man in the very performance of good duties, he is humble: 5. Humble in per­formance. because he doth all things in the eye of God, he doth it in sincerity with humility; he doth all good with reverence, because he doth it to God.

Humility, and reverence it is a qualification of sincerity: because whatsoever we do, we do it in the eye of God: therefore we are reverent in our very secret devotions in our closets. We carry our selves reverently; because when no eye seeth us, the eye of heaven seeth us, in one place as well as another. A sincere Christian, is a reverent, and humble Christian, and this reverence accompanies all his good actions.

And when he hath done all, a sincere Christian that doth them to God, 6. Humble and thankful after: he is humble, and then he is thankfull; for he knowes that he hath not done it by his owne strength, but by God, and therefore God hath the glo­ry. He is humble, because they are mixed with some infirmities of his. A sincere Christian is alway humble, having an eye to God: though to the eye of the world he hath done excellent well: yet he knowes that God seeth as he seeth, he seeth some defects, God seeth more, and that hum­bleth him. As we see David, 1. Chron. 29. 14. saith he, Who am I? or who is this people, that we should be able to offer willingly after this sort? All things come of thee, of thiue owne I have given thee. So he humbled him­self in thankfulnesse to God. For ill actions, a true sincere Christian be­fore-hand 2. In ill actions. 1. He intends none. he intends none, he regards none in his heart, Psal. 66. If I regard iniquity in my heart, the Lord will not hear my prayers. His disposition is to re­gard none, he is in league with none: if he were, his heart were false, his conscience would tell him he were an hypocrite. He is subject to infirmi­ties, but he doth not respect them, he doth not regard them; he intends not in his heart to live in them.

Again, if he fall into any sin, he is sincerely grieved for them, (his heart 2. He is grieved for them. is tender) and he sincerely confesseth them, without guile, Psal. 32. Blessed is the man in whose spirit there is no guile, who when he sees he hath sinned, he doth not guilefully cloak, and extenuate his sin. As we see Saul he had many evasions, and excuses for himself. A true Christian will lay open his sin with all the aggravations that his conscience tells him of. As David saith, what a foole? and what a beast was I? what an unthankful creature was I to sin against so many benefits, and favours? he will be ashamed, and confounded in himself.

And of all sins, a sincere Christian is most carefull to avoid his personal sins: you may know sinceritie by that. He that takes not heed to that 3. Careful to avoid personall sins. which he is most inclined unto, he shall be tripped in it.

An hypocrite and false-hearted man, he doth good, but it is with a purpose to be favoured in some sin wherein he strengtheneth himself; he will doe something, that God may be favourable to him in other things.

But a true sincere Christian, though he be inclined by temper of body, or by his calling, or by the former custome of his unregenerate life, to some sin more then another, and he hath not shaken some sin wholly off, he hath not purged himself wholly of the dregs of it, but he findes [Page 257] still a propensenesse in his nature to it: yet as far as he is sincere, he gets strength, especially against that. A false-hearted man favours himself, especially in those sins: and will swell if he be found out in them; he will not bear a reproofe. But a Christian that is sincere, that intends amendment, that intends to be better; he would reform his heart if it be amisse, and is willing to be discovered in his most particular, and perso­nall sins that he is prone to.

We may trie our selves by this, not onely by hating sin in generall and at large, but how we stand affected, especially to those particular sins we are most prone to: sincerity as it hates all wicked waies, so it hates those sins that are most sweet, that we are most prone to, as well as any other, nay, more then any other: because those especially indanger the soul. A Child of God will abstain from all evill; he will be carefull, not onely that others abstain from sin, but he will abstain from sin himself most of all. Noysome things we hate them alwaies, but we hate them most when they are nearest us. As a Toade, we hate it a farre off, much more when it is neare: so a sincere Christian hates sin most in his own breast.

Now because sincerity hath an eye to God, I must hate all sin as well as any, or else I am not sincere. 4. Hatred of all sin.

A man that hath the point of his soule to God-ward, he will hate all man­ner of ill, little ills as well as great: because all sin agrees in this, all sin is against God, it is contrary to the mind of God, and all sin is pernicious to the soule, all sin is against the pure Word of God, and considering it is so, therefore I must hate all sin, if I hate any: because God hates all, and all sin is contrary to the Image of God: and not onely contrary to the Image of God, but contrary to the revealed will of God, contrary to my soules comfort, contrary to communion with God, and contrary to the peace of my conscience; those regards come in every sin, every sin hin­ders that.

Again, where the soule and conscience is sincere, there will be a special care for the time to come of the sins we have been overtaken with all. So 5. Care to avoid sinfor the future. we see how this sincerity may be tryed, in abstaining from evill, as well as in the good we do.

For actions that are of a more common nature, that in themselves are 3, Sincerity in actions indif­ferent. neither good nor ill, but as the doer is, and as the doer stands affected; a true Christian may be tryed by them thus. For the actions of his calling, (though they be good in their kind, yet they be not religious) thus he stands affected if he be sincere, he doth them as Gods work. Com­mon Actions of cal­ling: actions are as the doer is affected. A sincere man considers what he doth as Gods work: he is eommanded to serve God in his calling as well as in the Church, and therefore he will not doe it negligently: For cursed is he that doth the work of the Lord negligently.

He will not do it falsely, he will not prophane his calling. I will not prostitute my calling to serve my lust, or to serve my gain, doth not God see it? is not he the authour of my calling? is it not his work, saith conscience? Yes, and therefore he doth common actions with an eye to God, and so he makes them good, and religious actions. For the Grace of God is a blessed Alcumist, where it toucheth it makes good, and religious; though the actions be not so in their own nature, it raiseth the actions, it elevates them higher then themselves.

It makes the actions of our calling, that are ordinary actions to be [Page 258] holie, when they are done with an eye of sincerity to God. As Saint Paul saith, the very servant serves God in serving his master.

And so for actions that we account most indifferent, as recreations, and liberty to refresh our selves; a sincere man considers of them as a liberty 2. Recreations. bought to him by the blood of Christ, and considers himself in the pre­sence of God. And therefore whatsoever he doth, whether he eate or drink, &c. he still useth his refreshings as in the presence of God, and doth all as in the sight of God. His conversation, that is, his whole course, whatsoever he doth is sincere with an eye to God. He knowes his corruption is such that it most watcheth him in his liberties; for the more lawful a thing is, the more we are in danger to be intangled in it.

In excesse, in open ills, there is not so much danger, as in things that seeme indifferent, lawfull recreations, &c. Recreations, and such things are lawfull: but to spend whole nights unthriftily, basely, scandalously this way, it is not onely against Religion, but against civility, in a civill mans judgement, it is a scandall to the place and person. Therefore he that hath any truth of grace in him, he will look to himself, and look to God in the most free actions of all. You see then how we may judge of our sincerity whatsoever we do. A sincere Christian stands thus affected in some measure, in some degree, in the good he doth, in the ill he abstaines from, whatsoever it be, he thinks he hath to deale with God.

Now to stir us up to this blessed state, to labour for this frame of soul, Motives to sin­cerity. to be sincere, to have our conversation in sincerity; what needs be added more then this, that without it all is nothing; all our glorious performan­ces 1. All else is no­thing. are meer abominations without sincerity. God will say, you did it not to me, you did it for vain-glory, you did it for custome or out of education, for vain, and by-respects, and not to me, and do you look for a reward of me? you did it not for conscience: for conscience alway looks to God: and what we do not in conscience, and obedience to God, in our generall, or particular calling, it stands not on our reckoning with God, it is as good as if it were not done, in regard of God, and of the life to come, You have your reward, saith Christ. It is no matter what your respects be here; if you carry your selves carefully in your place, to have the cre­dit of men, to gain the favour of men, you have your reward. Will you looke for a reward from God, when what you did, you did it to the world?

What a pittifull thing is this, that a man should doe many things, many years together, and yet do nothing that may further his day of account? because it was not done out of conscience of his duty, his conversation was not in sincerity to God. Now if we have not truth we have nothing in Religion. Saint Paul saith, as I said before, Of an Idol, It is nothing, why, it is a piece of wood, or a piece of Gold, the materialls of it is something. But it is nothing to that which it should be. If a man be not true in Reli­gion, he is nothing in that: he is a true hypocrite, but a false Christian. He is nothing in Christianity, he is something in hypocrisy, but that some­thing is nothing.

All the shewes in the World, and all the flourishes they are nothing. Why many men of parts die uncomfortably. What is the reason that excellent Clerks, men of excellent parts die com­fortlesse many times? VVhy, God is not beholding to them for all that [Page 259] they did: they sought their own praise. As the Prophet Isay saith, When you fasted, did you fast to me? When you did good works, did you do them to me, may God say? there was no truth in it: so much simplicity, so much comfort: sincerity is all that we can come to in this world, perfection we cannot attain to, Christ is perfection for us. Truth is all that we can reach to, and without that all is nothing: therefore we ought to regard it especially.

Again, on the other side, this is a great encouragement to be sincere, to be true-hearted in all our courses and actions; because it gives accep­tance 2. It gives accep­tance to all we do. to whatsoever we doe; and it is that by which God values us. God values us not by perfection, not by glorious shewes, but by what we have in truth. So much truth, so much worth. A little pearl is worth a great deale of rubbish.

A little sincerity because it is Gods owne creature, (it is the sincerity of God) it is wrought by him, it is his stuffe. There is an almighty power to work truth in us: for by nature we are all false. God gives to some men to carry themselves more civilly then others, but it is nothing worth except God change a man by grace: because God accepts us according to sincerity. God values us by truth, so much truth, so much esteem of the God of truth.

And where this sincerity is, God beares with many infirmities. As in marriage, the husband that is discreet, that knowes what belongs to marriage, if the heart of the wife be true, though she have many women like infirmities, he passeth by them, as long as the conjugall knot is kept unvi­olate. So a Christian if his heart be true that he looks to God in all things, though he have many infirmities, God passeth by them. As we see in Asa, how many faults had he committed? he trusted in the Physitians; he used the Prophet hardly, and many other faults, and yet it is said that his heart was upright all his daies; because he had truth in him. It was in passion, that he did this or that otherwise. So Hezechias, although he had many infirmities: yet he could say that he had walked uprightly before God, and God did well esteeme him for it. And when he speakes of those that were to come to the Passeover, Be mercifull to those that prepare their hearts, those that have true hearts, though they have many weak­nesses.

Now if the heart be false; though a woman have many vertues, yet if she want the main, if she have a false heart to her husband, what is all the rest? So the soule that is married to God, that hath sweet communion with God, if the heart and soul be naught what are all the shewes in the world? they are nothing. Let us take it to heart therefore, and labour to approve our hearts and souls to God, (in all that we doe) more then our lives, and outward conversations to the world. Let them think what they will, so God approve of our hearts, and intentions, and purposes, we are not to passe what the world judgeth, as Saint Paul saith of him­self.

Again, this should incourage us to labour for sincerity, and truth, be­cause 3. It makes us grow to per­fection. wheresoever that is, there is a growing to perfection, To him that hath shall be given. If we order our conversation aright (as the Psalmist saith) and labour to please God in all things, the more we doe, the more we shall have grace to do; and the more we have, the more we shall have, to him that hath shall be given, that is, he that truly hath, and doth not seeme [Page 260] to have, but hath not indeed: that seemeth to have goodnesse, and hath none indeed, that which he hath shall be taken from him.

A true Christian is alway on the mending hand, it is a blessed preroga­tive: he is alway mending, and bettering by Gods blessing. For where God gives in truth, if it be but a little, if it be but a grain of mustard-seed, if it be true, he will cherish it, till it come to be a tree: he will adde grace to grace, one degree of grace to another. Where there is truth it is alway honoured with growth. It is not onely a sign of truth, but where truth is, there will be an endeavour of growth: it is a prerogative; where God bestowes truth, he will alwaies adde the grace of growth, though not at all times alike: yet if Christians sometimes do not grow, their not growing, and their failings shame them, and makes them grow more afterward, and recover their former backwardnesse. A true Christian is alway on the mending hand. An hypocrite growes worse and worse alway, till he be uncased altogether, and turned into hell. These and such like considera­tions may stirre us up to labour to have a conversation in simplicity, and godly sincerity.

Now how shall we come to carry our selves in sincerity, that we may Use 2. Direction. Means to get sincerity. have comfort in all estates?

That we may carry our selves in sincerity: First, we must get a change of heart; our nature must be changed: for by nature a man aimes at him­self 1. Get our hearts changed. in all things, and not at God. A man makes himself his last end; he makes something in the world, either profits, or pleasures, &c. the term that he looks unto: therefore there must be a change of heart: a man must be a good man, or else he cannot be a sincere man. Such as we are, such our actions will be: therefore we cannot be sincere till we have our hearts changed.

No man can aim at Gods glory, but he that hath felt Gods love in him­self, therefore (as a particular branch of that,) labour to get assurance of 2. Get assurance of Gods love. the love of God in Jesus Christ: for how can we endeavour to please him unlesse we love him? and how can we love him unlesse we be perswaded that he loves us in Christ? Therefore let us stablish our hearts more and more in the Evidences of his love to us, and then knowing that he loves us, we shall love him, and labour to please him in all things. These are grounds that must be laid before we can be sincere: to get assurance of Gods love to us in the pardon of our sins. Our conscience must be purged from dead works to serve the living God; as the Apostle saith, that is, we cannot serve God to our comfort till our consciences are sprinkled with the blood of Christ, which assures us of the pardon of our sins. Therefore saith Za­chary, We are redeemed, that we might serve him in righteousnesse and holinesse before him all the dayes of our life. So that unlesse a man be redeemed, he cannot serve him in righteousnesse, and holinesse (before him) all the daies of his life; that is, he cannot serve God in sincerity.

For who will labour to please his enemy? Therefore the Papists main­tain hypocrisie, when they say we ought not to be perswaded of the love of God; for then we ought to be hypocrites: for how shall we seek him with the losse of favour, and of credit, and of life it self, if we know not that his favour will stand us in stead, if we lose these things for him?

Again, that we may be sincere, let us labour to mortifie all our earthly affections to the world: for how can we be sincere when we seek for ho­nours, 3. Labour to mor­tifie our earthly affections. and pleasures, and riches, and not for better things? Therefore we [Page 261] must know that there is more good to be had in truth, in a down-right Christian profession, then in all worldly good whatsoever. And if we be hypocrites in our profession, there is more ill in that then in any thing in the world. This will make us sincere, when we can be perswaded that we shall get better things by being sincere in Religion then the world can give us, or take away from us. For why are men insincere, and false-hearted? Because they think not Religion to be the true good: they think it is bet­ter to have riches then to have a good mind: these things therefore must be mortified, and a man must know that the life of a Christian is incompara­bly the best life, though it be with losse of liberty, yea, with the losse of life it self.

Simon Magus grew to false affections in Religion, because he thought to have profit by it. So the Pharisees, they had naughty hearts, and there­fore they had no good by Religion. No man can profit by Religion, so long as his heart is naught, so long as there is some Idol in his heart. A good Christian had rather have a large heart to serve God, and rather grow in the Image of God, to be like him, then to grow in any thing in the world, and that makes him sincere out of a good judgment: because Christian ex­cellency is the best excellency incomparably. For he knowes well what all else will be ere long; what will all do good? riches, honours, friends, what good will they do in the hour of death? There is nothing but grace, and the expression of it in the whole conversation that will comfort us, therefore he undervalues all things in the world to sincerity and a good con­science.

Again, that we may have our conversation in sincerity, let us labour 4. Do all things as in Gods eye. in every thing we do to approve our selves to the eye of God. We see the Scripture every where shewes, that this hath made Gods Children consci­encious in all their courses: even when they might have sinned not only securely, but with advantage. What kept Joseph from committing folly with his Mistresse? Shall I do this and sin against God? Gen. 39. And so Job in chap 31. he shewes what awed, and kept him from ill doing, in vers. 3. Doth not he see my wayes, and account all my steps? this was it that kept him in awe. So the Church of God, Psal. 44. being in great distresse, they kept themselves from Idolatry, and from the contagion of the times wherein they lived: upon what ground? you shall see in vers. 21. If we had done thus and thus, shall not God search it out? for he knowes the very secrets of the heart. So a Christian being perswaded of the eye of God upon him, it makes him sincere. The eye of God being Ten thousand times brighter then the Sun, he being light it self: he made the heart, and he knowes all the turnings of the heart. The consideration of this will make us sincere in our closets, in our very thoughts: for they all lie naked and open to his view.

What is the reason that men practise secret villainy, secret wickednesse, and give themselves to speculative filthinesse? because they are atheists, they forget that they are in the eye of God, who sees the plots and projects of their hearts, and the nets that they have laid for their brethren. There­fore David brings them in saying, Tush, God sees us not. And that is the rea­son they are unconscionable in their desires, in their hearts, in their secret thoughts. It is from a hidden Atheisme: For if we did consider, that the eye of God sees us in all our intents, and actions, and sees us in what manner we do all, and to what end; that he sees every action with the cir­cumstances, [Page 262] the aimes, and ends, if the heart did well ponder this, it would prevent a great deal of evil.

Conscience is the witnesse of our conversation, a witnesse that will keep us from offending. If there were a witnesse by, and that witnesse were a great person, a Judge, &c. it would keep us in our good behaviour. Now when a man shall consider, I have a witnesse within me, my conscience; and a witnesse without, which is God, who is my Judge, who can strike me dead in the committing of a sin if he please: this would make men, if they were not atheists, to fear to sin.

Let us labour therefore to approve our hearts to God, as well as our conversations to men: set our selves in the presence of God who is a discer­ner of our thoughts as well as of our actions; and that which we should be ashamed to do before men, let us be afraid to think before God: that is another means to come to sincerity.

Another Direction, to help us to walk sincerely is: especially to look to the heart, look to the beginning, to the spring of all our desires, thoughts, 5. Look to the heart the spring of all our acti­ons. affections and actions, that is, the heart: the qualification of that is the qualification of the man. If the heart be naught, the man is naught; if that be sincere, the man is sincere. Therefore look to the heart, see what springs out thence: if there spring out naughty thoughts and desires, sup­presse them in the beginning. Let us examine every thought: if we find that we do but think an evil thought, execute it presently, crush it: for all that is naught comes from a thought, and desire at the first: therefore let us look to our thoughts, and desires; see if we have not false desires, and in­tents, and thoughts answerable.

God is a Spirit, and he looks to our very spirits: and what we are in our spirits, in our hearts, and affections, that we are to him. Therefore (as a branch of this) what ill we shun, let us do it from the heart, by hating it first. A man may avoid an evil action from fear, or out of other respects; but that is not sincerity. Therefore look to thy heart, see that thou hate evil, and let it come from sincere looking to God. Ye that love the Lord, hate the thing that is evil, saith David: not only avoid it, but hate it; and not onely hate it, but hate it out of love to God. And that which is good, not only to do it, but to labour to delight and joy in it. For the outward action is not the thing that is regarded, but when there is a resolution, a desire and delight in it, then God accounts it as done. And so it is in evil, if we delight in evil it is as if it were done already. Therefore in doing good, look to the heart, joy in the good you do, and then do it: and in evil look to the heart, judge it to be evil, and then abstain from it.

This is the reason of all the errours in our lives; because we have bad hearts, we look not to God in sincerity. Judas had a naughty heart, he loved not the Lord Jesus Christ, and therefore he had a naughty conclu­sion. What the heart doth not is not done in Religion. Thus we see how we may come to have our conversation in sincerity, that we may rejoyce in the testimony of our conscience.

Therefore now (to make an Use of Exhortation) we should labour for sincerity, and esteem highly of it, because God so esteems of it. Truth is Use. Exhortation to labour for sin­cerity. all that we can alledge to God: we cannot alledge perfection. St. Paul himself saith not, I have walked exactly, or perfectly: no, but he saith, This is our rejoycing, that we have walked in sincerity. So, if a mans conscience can excuse him of hypocrisie and doubling, though it cannot free him from [Page 263] imperfections, God in the Covenant of Grace looks not so much at per­fection, as at truth.

Here I might answer an Objection of some Christians: Oh, but I Object. cannot pray without distraction, I cannot delight so in good things, &c.

Though a Christians heart cannot free him from this, yet his heart de­sires to approve it self to God in all things: and his heart is ready to say to Answ. the Lord as David said, Lord try me, if there be any way of wickednesse in me. And therefore he will attend upon all means to get this sincerity. He will be diligent in the Word of God, for therein the mind of God is manifestly seen. The Word of God it is a begetting Word, it makes us immortal, it makes us new creatures: it is truth, and the instrument of truth. Truth will make truth. The true sincere Word of God, not mingled with devices, it will make what it is. The Word of God, being his Word who is Almighty, it hath an Almighty transforming power from him: It is accompanied, and cloathed with his Almighty Spirit. Truth will cause truth; such as it is in it self it will work in our hearts.

In that mungrel, false Religion Popery, they have traditions, and false devices of men, and so they make false Christians, such as they are, they make: strain them to the quintessence, and they cannot make a true Chri­stian. Truth makes true Christians; therefore attend upon Gods Ordi­nance with all reverence, and it will make thee a sound heart: it is a trans­forming Word. Those that desire to hear the Word of God, and to have their consciences to be informed by the hearing of it, they are sincere Chri­stians: and those that labour to shut up the Word of God, that it may not work upon the conscience, they are false-hearted.

A heart that is sincere, it prizeth the Word of God that makes us sincere: the Word of God hath this effect, especially being unfolded in the Ministery of it, that a man may say as Jacob did, Doubtlesse God is in this place. It is all that is ours; nothing runs upon our reckoning but sincerity. For what I Sincerity all that we can plead. have not done truly, Conscience saith I have not done to God, and there­fore I can expect no comfort for it: but what I have done to God, I look to have with comfort: for I know that God regards not perfection, but sincerity; he requires not so much a great faith, as a true faith; not so much perfect love, as true love, and that I have in truth, as S. Peter said, Lord thou knowest that I love thee.

This will make us look God, who is the Judge, in the face. It gives us not title to heaven, for that is onely by Christ: but it is a qualifica­tion required of us in the Gospel; nothing is ours but what we do in truth.

And again, consider, That it will comfort us against Satan at the hour of It will comfort against Tempta­tions at death. death: when Satan shall tempt us to despair for our sins (as that he will do) we may comfort our selves with this, that we have been sincere. We may send him to Christ (for that must be the way) who hath fulfilled Gods will, and satisfied his Fathers wrath: Satan will say, This is true, it is the Gospel, and therefore it cannot be denied; but it is for them that have walked according to the Spirit, and not according to the flesh; for those that have obeyed God in all things. Now when our Conscience shall joyn with Satan, and say, we did nothing to God, we have not obeyed him; how can we answer him? we must needs yield to the tempter. But when we can say with Peter, Lord, thou knowest that I love thee; thou knowest [Page 264] I have laboured to approve my heart to thee; and that I have prosecuted this desire with endeavours: this will comfort a man in the time of tem­ptation: therefore let us labour to have our conversation in since­rity.

It will afford us much comfort in this life, as it did S. Paul: S. Paul here was in some grievous sicknesse, even to death, and he was disgraced It comforts in life. as a person that regarded not his promise of coming to them. Now what doth he do in all this sicknesse and disgrace? what doth he answer to them? he comforts himself in this, My rejoycing is, that my conscience doth testifie my sincerity. He runs to God, and to his sincerity as his strong hold; he approves himself to God. Some thing we shall have in this life first or last, afflictions, or disgraces, and troubles will come. What is then the strong hold of a Christian? Then he runs to his sincerity. What would Heze­kias have done when he received the sentence of death, that he had walked before God in uprightnesse, and sincerity? Sincerity then is worth more then the world. And he that will not labour for that which is worth more then all the world, it is a sign he is ignorant of the worth of it. A man at the hour of death he would lose all the world if he had it, for since­rity.

Therefore let us not part with our sincerity. Let us not offend against sincerity and truth by falshood in our carriage, and in our tongues, or con­versations Not offend against sinceri­ty. any manner of way, since it will yield us so much comfort in temptations, and afflictions, and at the Tribunal, and Judgment-seat of Christ.

Let us not have false aimes and ends, and do things in a false manner. It is not action onely that God requires, but the manner. If we regard not the manner, God will not regard the matter. The matter of the Pharisees performances was very good for stuffe; but their hearts being naught, God regarded it not. Let us look to the manner of doing all that we do, that we do them to God, that we do them in sincerity in a holy manner. The Scripture requires this, receive the Sacrament, but thus, Examine your selves; Take heed how you hear. Let your conversation be in the world, but thus, in simplicity, and godly sincerity. S. Paul doth not say, that he rejoyced in miracles, or in the great works that he had done, in converting of Nations, &c. which yet were matters of joy: but when he comes to joy indeed, here is his joy, that his Conversation had been in simplicity and godly since­rity.

And Christians must take heed that they reason not against sincerity Sinning against sincerity by pleading cor­ruptions. another way, that is, to conclude they have no goodnesse, because they see a great deal of corruption, and imperfections; for imperfections may stand with truth. Asa (as I said) had many infirmities in his life, yet notwith­standing it is said, that he walked in sincerity. So Hezekias, it is said he walked before God uprightly, yet he had many infirmities and imperfecti­ons. Nay a man may well retort this upon such poor soules, (that are witnesses with Satan against themselves, in the sight of their sins) that their sins being known by them, especially with hatred of them, it is a sign of sincerity.

Again, others are ready to say, I am not sincere, because God followes me with afflictions, and distresses. Reason not so, for he therefore followes By pleading afflictions. thee with afflictions, because he would have nothing but sincerity in thee, he would make thee wholly sincere, and purge thee as metal is purged in [Page 265] the fire from the drosse. Therefore take heed thus of sinning against sin­cerity. Do nothing in hypocrisie: and when we are once sincere, let us not sin against it by yielding to the Devil. This comforted Job, when his friends alledged his corruptions: Well, (saith he) you shall not take away my sincerity from me. He looked to the eye of God, that saw him, to whom he approved his heart; and that consideration made him sincere, and thence he comforted himself: So let us comfort our selves in our sincerity against Satan's allegations; as a condition of the Covenant of grace which respects not perfection, but truth.

To adde one thing more: As there is an order of other graces; so there Order in since­rity, is an order in this sincerity which we should labour for. There is this order to be kept.

We must digg deep: we must lay a sincere foundation. What is that? 1. A deep founda­tion. A deep search into our own hearts and waies by sound humilition. We say of digestions, if the first be naught, all are naught: if the first conco­ction in the body be naught, there can never be good assimulation, there can never be good blood: so if there be not a good, a sincere foundation, there can never be a sincere fabrick. Therefore many mistake, and build Castles in the Ayr, comb Downes (as we say) they build a frame of pro­fession that comes to nothing in the end; because it is not sincere in this order, they were never truly humbled, they had a guilefull heart, in the cnofession of their sins: they never knew what sin was throughly, and feel­ingly. Blessed is the man in whose spirit there is no guile, Psal. 32. The Psalmist especially means and intends there, in regard of down-right deal­ing with God in the confession of sins. For he himself when he did not deal roundly, and uprightly with God in the confession of his sinnes, with detestation, and with resolution never to commit the same again, he was in a pitiful plight both of soul and body: his moisture was turned into the drought of Summer.

But when without guile he laid open his soul to God, then he came 2. Faith. from sincere humiliation, and sincere confession, to sincere faith. There­fore (for the order) let us first labour to be sincere in the sight of that which is ill in us, in the confession of our sins, and then we shall be sincere, the better to depend upon Gods mercy in Christ by faith.

And from thence we shall come to sincere Love, when we believe that 3. Love. God is reconciled in Christ, we shall love him. Our love is but a reflexion of his love to us: when once we know that he loves us, we shall love him again.

The Spring of all duty is sincere love, coming from sincere faith: as sincere faith is forced out of the sincere sight of our sins, of the ill, and mi­serable estate we are in. A man will not go out of himself, so long as he sees any hope in himself: and therefore sound knowledge of the evil condi­tion we are in, it forceth the grace of faith, which forceth a man to go out of himself. And then when he is perswaded of Gods love in Christ, he loves him again.

Love is that which animates, and quickens, and enlivens all duties, What are all duties, but love? Christ reduceth all to love. It is a sweet affection that stirres up and quickneth to all duties; it carries us along to all duties: all are love. What need I stand on sincere patience, sincere temperance, sincere sobriety, &c? If a man have sincere love to God, it will carry him to all duties, remember this order.

[Page 266] Especially every day, enter into your own soules, and search impartial­ly, what sin there is there unconfessed, and unrepented of, and make your peace with God by confession. And then go to sincere dependance on God by faith in the Promises. And then stirre up your hearts to love him; and from the love of him to love one another in sincerity, not in hypocrific. Thus we have the manner of the blessed Apostle's Carriage in the world, whereupon his rejoycing was founded, Our rejoycing is this, the testimony of our conscience, that in simplicity, and godly sincerity,

I will speak a little of those words, before I come to the negative part, Not in fieshly wisdome.

By Conversation, Anastrophe, he means the several turnings of his life, in what relation soever he stood to God, to men, as a Minister, as a Chri­stian, as a friend, as a neighbour, at home or abroad, in all estates, in all places, and at all times, his Conversation was in simplicity, and since­rity.

In the world] That is, wheresoever he had lived. And mark how he joyns them together; his conversation in the world amongst men, it was with sincerity to God. It was that that did rule his conversation in the world. And so it should be with us wheresoever we are, or whatsoever we do in the world, our carriage here must be directed by a higher aspect. The Ship while it is tossed in the Sea, it is ruled by the Pole-starre; that Simile. must guide it: so in our conversation in the world, the stuffe of our con­versation may be the businesse we have in the world, but the rule, the regi­ment of all must be from heaven, with an eye to God. I touch that from the knitting of these together.

Now where he saith, That his Conversation was in simplicity and sinceriy, you may see here then that all the frame, all the passages of his life were good. This makes good that which I touched before (which hath its proper place here,) That

He that is sincere, is sincere in all places, and at all times, in all the turn­ings, Sincerity ex­tends to all a mans life. and windings, and passages of his life, or else he is not sincere at all. His conversation must be sincere, wheresoever he lives, or whatsoever he doth, in prosperity, or adversity, at home, or abroad.

The veriest hypocrite in the world hath he not pangs sometimes? Take an oppressour, he thinks that he should not die so, he thinks, I must be Wicked men have fits of goodnesse. called to an account if I do thus. Doth not Ahab lie upon his sick bed sometimes? Is not Herod sometimes troubled in conscience? hath not a wicked man sometimes twitches of conscience which the world sees not, secret checks of conscience? Oh, yes, there is not the vilest man living, but he hath his good fits, he hath pangs of goodnesse: but what is this to a conversation? Our conversation must be in sincerity in all the turnings and passages of it.

God judgeth us by the tenour of our life, and not by single particular acts: a good man may be ill in a particular act; and an evil man may be good God judgeth by the tenour of our life. in a particular act: but I say, God doth not judge us by a distinct severed passage, but by the tenour of our life. Uniformity, equability, and even­nesse of life it is an undoubted evidence of a good man.

[Page 267] Because he is a new creature, and being a new creature, he hath a new nature; and nature works uniformly. Art works differently, and enfor­cedly. Teach a creature some what that is against nature, it will do some­thing, but a Lion will have a Lions trick; and a Wolf will have a Wolfes trick: teach them never so much, a Lion will be a Lion in all places, a Wolf will be a Wolf, and an Eagle will be an Eagle. Every creature will observe its own nature, and be like it self.

A Christian as far as he is good, as far as he is a Christian, is uniform: his conversation is good, he is like himself, in all places, in all times, upon all occasions, in prosperity, in adversity. The very Word shewes, that the universality of a mans course must be in sincerity, wheresoever he is. God is every where, and sincerity hath an eye to God, it makes a man good every where: or else it doth nothing to God. Doth not God see every where, abroad, and at home, in our closets? If we plot villainy, there ses he it as well as abroad: therefore if I do it any where, I regard not the eye of God.

Again, where he saith, Our Conversation, it implies constancy, as well as uniformity, he was so in all places, and in all times: but that I noted before, therefore I passe it. Our Conversation.

That is, amongst other men wheresoever I was, and have lived: whence we see, That

Men need not be mued up in a cloyster, as the foolish Monks in former Observ. Christianity may stand with converse in the world. times, they thought that Religion was a thing confined to solitarinesse. Whereas oft-times it requires greater strength of grace to be alone, then to be in company: we know the proverb, Woe to him that is alone. A good Christian converses in the world, and that in simplicity, and sincerity. We need not (I say) cloyster our selves up to be good men, to be sincere Chri­stians. We may converse in the world in sincerity if we have Saint Paul's spirit.

But that which I will presse more, is this, that

Saint Paul conversed in the world in sincerity. The world is an hypo­crite, as he said of old: the whole world acts a part, it is an hypocrite, and a cruel opposer of sincerity, and truth. Saint Paul lived abroad in the world amongst men that had aimes of their own, and abused themselves in the world, and yet he walked in simplicity, and sincerity, he was a good man for all that. A man that is not of the world, but begotten to be a member of a higher world: he may carry himself in the world without the corruptions of the world, he may carry himself so in the world that he may not be carried away of the world: we see S. Paul did so.

Noah was a good man in evil times, a good man in his Generation. Henoch, in evil times walked with God. In Act. 13. David in his Generation served the purpose of God: and his Generation was none of the best: for you know there was Achitophel, and Doeg, which were bad companions, yet in his Generation he served the purpose of God. So every man in his time may live and converse in the world, and yet not be carried away with the cor­ruptions of the times.

[Page 268] What is the reason?

The reason is, That a true Christian hath a spirit in him above the world. As Saint John saith, The Spirit that is in you is stronger then he that Reason. A Christian hath a spirit above the world. is in the world. The Child of God hath a Spirit in him, a new nature, that sets him in a ranck above the world. Christians are an order of men that are above the world, they are men of another world: and therefore ha­ving a principel of grace that raiseth them above the base condition of the world, they can live in the world, without the blemishes and corruptions of the world, they are men of a higher disposition.

Even as sicknesse in the body hurts not the reasonable life; so any thing that a Christian meets with in the world it hurts not his Christian life which is his best life; because it is a life of a higher respect, of a higher nature: Saint Paul's conversation was in heaven, it was above the snares here below. He was crucified to the world, he was a dead man to all that was evil in the world, and to that which was good and indifferent in the world For pleasures, for honours, for meat and drink, and such necessa­ries: the counsel that he gave to others, he practised it himself, for world­ly callings, and refreshings, and the like, 1 Cor. 7. The time is short, let us use the world as though we used it not. He used indifferent things in the world (which are good or evil as they be used) as if he had not used them. He lived in the world, as a traveller or passenger, he knew he was not at home; he knew he had another home to go to: Here we have no conti­nuing City, and therefore he used the world as though he used it not. As a Traveller useth things in his way as far as they may further him; but let his very staffe trouble him, he throwes it away. So, a Christian useth indifferent things in the world (which are good or evil according as himself is,) he useth them well; because all things are pure, to the pure: he useth them so as that he doth not delight in them because he hath better things to solace himself in: he doth not drown himself in these as world­lings do.

And for the ills of the world, a Christian in a good measure is cruci­fied to the world, and the world to him. And he hath his conversati­on in heaven, Philip. 3. 20. But our conversation is in heaven. Many serve their bellies, whose end is damnation: but our conversation is in hea­ven: Now his conversation being heavenly, that is the reason that he can converse in the world in sincerity, though the world be of another strain.

So you see then, that a Christian is of a higher nature, of a higher con­dition then the world: and he is crucified to the world; and he knowes himself to be a passenger, and a traveller in the world, and therefore he useth the world as though he used it not. And withal he hath his imploy­ment above the world. The birds that have the ayr, as long as they are there, they are not catched with snares below: and Christians that have their conversation above, they are not ensnared with the things of the world as other men are. We see Saint Paul conversed in the world in since­rity.

I observe it the rather, because it is the common exception of weak, and false spirits. We must do as the world doth, or else we cannot live. He that knowes not how to dissemble, knowes not how to live. And the times are naught: so that which is naught and grounded in themselves, they lay all the blame of it upon the times.

[Page 269] Indeed the times are naught, like themselves. As he said, There is a circle of humane things; the times are but even as they were: things come again upon the stage, the same things are acted: the persons indeed are changed, but the same things are acted in the world to the end of the world. The times were naught before, they are naught, and they will be so. Villany is acted upon the stage of the world continually. The former actors are gone, but others are instructed with the same devices, with the same plots: The Corruption of nature shewes it self in all. Onely now we have the advantage for the acting of wickednesse in the end of the world: because besides the old wickednesse in former times, we have the new wickednes­ses of these times; all the streams running into one make the Channel grea­ter.

Men say, alas, alas, the times are ill; were they not so in Noah's time? were they not so in David's time? were they not so in S. Paul's time? Men pretend conformity to the world upon a kind of necessity, they must do as others do.

If they were true Christians it would not be so: for Noah was good in evil times. Nehemiah was good in the Court of the King of Babel. Jo­seph was good even in Egypt in Pharaoh's Court, this can be no plea. For a Christian hath a spirit to raise him above the corruption of the times he lives in: he hath such a spirit likewise as is above prosperity, or adversi­ty, which will teach him to manage both, and to govern himself in all oc­casions and occurrents of the world. I can do all things (saith S. Paul) through Christ that strengtheneth me.

As we say, the Planets have one course whereby they are carried with the first mover every twenty four houres from East to West; as the Sun is, whereby he makes the day: but the Sun hath a course of his own back again; and so by creeping back again he makes the year in his own course. So the Moon hath one course of her own: but yet she is carried every day another course by the first mover.

So, a good Christian that lives in the world, he is carried with the world in common things, he companies and traffiques, and trades, and deales with the world: but hath he not a motion of his own contrary to all this at the same time? yes, though he converse in the world, yet not­withstanding he is thinking of heaven, he is framing his course another way then the world doth. He goes a contrary course, he swimmes against the stream of the world.

There are some kind of Rivers (they say) that passe through the Sea, and yet notwithstanding, they retain their freshnesse. It seems as an em­blem to shew the condition of a Christian: he passeth thorow the salt wa­ters; and yet keeps his freshnesse, he preserves himself. Therefore (I say) it is no plea to say that times are naught, and company is naught, &c. A man is not to fashion himself to the times. An hypocrite (Camelion like) can turn himself into all colours but white.

And as the water which we say hath no figure of its own, but it is figu­red by the vessels that it is in: if the vessel be round, the water is round; if the vessel be four-corner'd, the water is so, it being a thin airy moist body: it hath no compasse of its own, but is confined by the body it is kept in.

So some men they have no Religion, they have no consistence, no standing, no strength or goodnesse of their own, but such as their company [Page 270] is, such they are, and they think this will serve for all. I must do as others do, it is the fashion of the world: If they be among Swearers, they will swear: if they be among those that ate unclean, they will pollute them­selves, they frame themselves to all companies: they will be all, but that which they should be. This will not serve the turn.

A Christian may pray for the assistance of God to keep him in the world; and he may know that God will. What ground hath he? Our Saviour Christ, Joh. 17. saith he, Father, I pray not that thou shouldest take them out of the world, but that thou keep them in the world. He prayes for his Apostles, and Disciples, that God would keep them in the world from the contagion of sin, and from the destruction of the world. S. Paul you see lived and conversed in the world, wheresoever he was, in sincerity, and simplicity: he was not carried away with the stream, and errours of the times wherein he lived.

Nay, to adde more, it doth unite the power of grace together, and make Grace increased by opposition. a man the better, the worse the company, or the place is where he lives. We know in nature, the environing of contraries, increaseth the contrary: and holy men have been better oft times in the middest of temptation, and have gathered their forces, and strength of grace together, more then when they have been more secure. The envy and malice of the world is quick­sighted, and the more they live amongst those that are observers of them, the more cautelous they are of their carriage. You know it is the Apostles reason, Redeem the time, because the daies are evil: be you the better, because the daies are evill; witnesse for God in an evil Generation, in evil times: he doth not say, Do you sin, because the daies are evil. Gods people do alwaies witnesse for him.

Let me adde this likewise (to give farther light) that we must not take occasion hence, to conform and fashion our selves to any company, to cast Not to tempt God by rushing into ill com­pany. our selves into evil company when we need not. We must not tempt God: for then it is just with God to suffer us to be soyled with the company. And by our carelesnesse in this kind, we offend the godly, that easily hereupon take us to be worse then we are: and as we grieve the Spirit of God in them, so in our selves; and we build up and strengthen wicked persons. And therefore this living in the world in simplicity, and sincerity, it must be when our calling is such, that we live in the world, that we need not any local separation to sever our selves: but when in the world we are cast on men without grace, by our callings, and occasions, we may presume that God will keep us by his Spirit.

Let us not be weary of hearing of this point: For ere long we must all appear before God, and then what an honour will it be for us, that we have witnessed for God in this world? that we have stood for God and good causes in the middest of the world, and shined as lights in the middest of a crooked Generation? That we have managed the cause of God, and stood for Religion, and held our own in the middest of Papists, and Atheists, and prophane persons, and witnessed for the best things in spight of all, when we have been called to it. We are not to thrust our selves into unnecessary troubles, no, not for the best things, unlesse we be called to it: but when we are called, and can witnesse for the best things, what an honour will it be for us?

And on the contrary, saith Christ, He that denies me, and is ashamed of me before men, of him will I be ashamed before my heavenly Father. What a fear­full [Page 271] thing is this? Let us look to God in simplicity, and sincerity, and God will keep us that the world shall not hurt us.

What will become of us? (will some say) this trouble we shall come Object. into, and that persecution will befall us.

It is not so, Christ was opposed when he was here upon earth; but till Answ. Times appoin­ted by God. his hour was come they could not do any thing. Every man hath his hour, every man hath his time allotted to serve God in here: God hath measured out his life; and till his hour be come, that God will take him out of the world, God will bind up the endeavours of men, their plots shall be to no purpose, God will keep them, and watch over them that are down-right. Because thou hast kept my Word, I will keep thee, saith God. Let us keep the Word of God in evil times, and God will keep us: let us stand for God, and he will stand for us.

It is no plea to say, I shall run into this danger, and that danger: God will be thy buckler and thy shield, if thou stand for him. And that which brings danger is too much correspondence with the world: when men for­sake Halting in Reli­gion brings dan­ger. their sincerity in the world, when men will be on both sides they car­ry things unhappily, and unsuccessefully. A down-right atheist will carry things with better successe then a halting Christian. For his policy, and subtilty will carry him to actions inconvenient; but then comes his con­science after, when he is in the middest of them, and damps him that he cannot go forward nor backward. Therefore the only way is to resolve to live in the world in simplicity, and sincerity. If we do so, we may carry holy businesses strongly. God will assist us therein, he will increase our light, and make our way plain, and clear to us.

But if a man be not sincere, but double, and carnal, and pretend love of Religion, and yet take courses, and do actions that are not suitable to Re­ligion, it will not succeed well, God will curse it: he will strike him with amazement, he will strike his brain with errours in judgment, &c. There is no pretence therefore to make us live falsly, and doubly in the world: but we ought to live as S. Paul did (let the world be as bad as it will, or as it can be) in simplicity and sincerity: God will shew himself strong for those that walk uprightly; he will be wisdome to such: but if we walk doubly, and falsly, and make Religion our pretence, God will shew himself our enemy.

Where be your newters then? where be your Politicians in Religion that will keep their Religion to themselves? S. Paul conversed in the world, wheresoever he was, in sincerity, he made shew what he was; he walked not according to carnal wisdome: (as he saith afterwards) where be your Nullifidians then that are of all beliefs, and yet are of no belief? that fashion themselves to all Religions. And if they be of the true Reli­gion, yet it is their wisdome to conceal it. S. Paul did not so: But I shall have occasion to touch that in the negative part afterward, not in fleshly wise­dome, &c.

Again, where he saith, My conversation hath been thus, in the world. He means, in this life my conversation here hath been sincere. I will give you a touch on that; though it be not the main aim here: yet notwithstanding it may well be touched, That

We must not turn it off to live as we list subtilly, politickly, and car­nally, [Page 272] and then think to die well. No, we must live soberly, righteously, and justly in this present world, Tit. 2. Do you think to begin to live well when you are gone hence? No, that is a time of reward, and not a time of work. This world is Gods Work-house, here you must work. This is Gods field, here you must labour. This is Gods Sea, here we must saile, here we must take pains, we must sweat at it, here we must plow, and sowe, if ever we will reap.

Doest thou think to carry thy self subtilly, to have thy own ends in every thing here, and then when death comes a Lord have mercy upon me shall serve for all? No, thou must converse as a Christian while thou livest here in this world in simplicity, and sincerity: God must have honour here by thee; thou must have a care of thy salvation here. Doest thou think to have that in another world which thou doest not care for here? Doest thou think to have glory in another world, which thou didst not think of here? Doest thou think to reap in another world that which thou didst not sowe here? Let us in this world stand for the glory of God, openly, and boldly, and for the example of others, for the exercise of our own graces. A true Christian hath his conversation in sincerity in this world. The more too blame the world then to deprave their dealing. Why? Because they are lights in the world, and they serve the world to good purpose, if the Depravers of goodnesse bla­med. world would take benefit by them: they shine in the world to lead them the way to heaven. But the world is willing to let them go to heaven alone if they will.

But if the carriage of Gods Children be like S. Pauls, (as it is true: for they are all of one disposition) they converse in simplicity, and sincerity where­soever they are: wicked, slanderous, malicious, depraving persons are to blame, that lay to their charge, hypocrisie, and this and that; when it is nothing so. They deserve well of the wicked unthankful world, and God upholds the World for their sakes. When the righteous are exalted, the City rejoyceth, saith Solomon. Because wheresoever they live, they live not onely in simplicity, and sincerity, but they live fruitfully: the City, the whole community, all the people are the better. They make the times, and the places the better wherein they live.

Because a good man is a publike good. The Spirit of God when it makes a good man, it puts him out of himself, and gives him a publick af­fection: it teacheth him to deny himself, it teacheth him to love others; it teacheth him to imploy and improve all that is in him (that is good) for the service of God, and of men; to serve God in serving men in the place he lives in. Therefore malicious, and devillish is the world to deprave such kind of men as live in the world in simplicity, and sincerity, that serve God and the world by all the means they can. Our Conversation hath been in simplicity, and sincerity in the world.

Why? was it in hypocrisie to others, and in sincerity to them onely? No, that is not the meaning: but thus, that wheresoever he had lived in the world, in what estate soever he was, he carried himself in simplicity, and sincerity: but to you I have made it more evident, then to any other. Why? because he had lived longer with them; and they were such as he was a Father unto in Christ: therefore, saith he, I have evidenced my sim­plicity, [Page 273] and sincerity more abundantly to you then to any other. Whence we may observe, That

It is a note of a truly good, and sincere man to be best where he is best known, (as I touched when I opened the words.) It is otherwise with many, their carriage abroad is very plausible: but follow them home, what are they in their families? they are Lions in their houses. What are they in their retired courses, and carriage? they do not answer the expectation that is raised of them abroad, they never pray to God, &c. those that know them best will trust them least. It is not so with a Christian, my conver­sation in the world hath been good wheresoever it hath been; but among you with whom I have conversed more familiarly, who have seen my daily carriage, and course of life; among you my conversation was best of all. It is a note of a man that is sincere, that the more he is seen into, the more he shines. The godly are substantially good, and therefore where they are best known, they are best approved.

For Christians they are not painted creatures, that a little discovery will Christians sub­stantial, not painted. search them to the bottom, and then shame them: they are not gilded, but gold; and therefore the more you enter into them, the more metall you shall find still. They have a hidden treasury, the more you search them, the more stuffe you shall have still: their tongues are as fined silver, and their heart is a rich treasury within them. A Christian he labours for a broken heart still; he labours to get new grace, and new knowledge of the Word of God still; and the more you converse with him, the more you see him; the more you shall approve and love him, if you be good as he is: there­fore saith the Apostle, I have carried my self well to all, but especially to you with whom I have lived longer.

Therefore as we would have an evidence of our sincerity (which is the best evidence that we can have in this world) that we may be able to say that we Use. To approve our selves most where we are best known. are sincere and true Christians, (which is better then if a man could say he were a Monarch, that he were the greatest man in the World,) let us labour to carry our selves in our courses to those that know us best, and in our most retired courses like to Christians. And not to put on the fashion of Simile. Religion as men put on their garments; their best garments when they go abroad, and so to make good things serviceable to our purpose: but to be so indeed at home amongst our friends, among those that know us, when we are not awed; (as there is a great deal of liberty amongst friends,) wheresoever we are, let us remember we are alway in the eye of God; and labour to approve our selves most to them that know our courses most.

God knowes more then men, therefore let us chiefly labour to approve our selves to him. And next to God, let us approve our selves to consci­ence, fear conscience more then all the Monarchs in the World; because that knowes most, and will be most against us.

And then again, for others that know our conversations, good men that converse with us, let us approve our selves to them most that have the best and the sharpest judgments.

A true Christian, as he loves goodnesse, so he loves it most that it should be in his own heart. He lives more to God, and to conscience, then to same, and report: he had rather be, then seem to be. And as he hates all ill, so he hates even secret ill; the nearer corruption is, the more he hates [Page 274] it. As a man hates Toads and venemous creatures; and the nearer they are, the more he hates them. The most retired carriage of a Christian is most holy, and best of all.

Again, where he saith, My Conversation hath been in simplicity, &c. to you-ward. Here is a good note for Preachers, that if they look to convert Ministers win by Life as well as Doctrine. any by their Doctrine, they must win them by their conversation likewise in simplicity and sincerity. Saint Paul being to gain the Philippians to Christ; he doth it not by words onely, by arguments of Logick, and by perswasions onely to convince the understanding of the truth of that which he taught: but he demonstrates to them how they should live, Walk as you have me for an ensample. I shew you, that that which I teach is possible, by my practice. I shew to high and low, how I carry my self; My conversa­tion hath been in simplicity, and sincerity. Those that I would convert by my Doctrine, I labour by my Conversation to gain them. So I say, Mi­nisters have here a special direction, how to carry themselves.

And others likewise that have a gaining disposition (as indeed we should not stand upon terms of this and that, but every one labour to gain others) would you work upon others, and gain them from Popery, &c? Then not onely shew them arguments to convince their judgments, (which must be done, that is certain) but likewise let them see that the things that you speak are possible things, things that you are perswaded of. And if you be not good, and presse them to goodnesse, you cannot perswade them of the truth of that you speak: they will think it is not possible; for then you would act it your selves. But when they see one go before them, and de­monstrate it to their eyes, how they should carry themselves; this is the way to teach them to be sound Christians indeed. But I hasten to the negative part.

Here is a secret wipe, a secret taxing of the false Apostles, and Teachers. My Conversation hath been in simplicity, and sincerity, whatsoever you think of me, Not in fleshly wisdome, as theirs is.

Not in fleshly wisdome.] To distinguish it a little.

There is a natural wisdome planted in the soul of man, even as there is Wisdom either, 1. Natural. a natural light in the eye, to see both things that are hurtful, and that are good for the outward man. So in the soul of man, (which is his eye) there is an inbred light of natural wisdome, a common light to discern of things, and of creatures: a natural kind of wisdome, which may be polished, and advanced to a higher degree by experience, and Art: As the eye of the bo­dy, it sees better, when it is helped with an outward, with a forreign light. Simile. This is natural wisdome.

There is likewise a Politick or Civil wisdome, gotten by observation, and increased by observation; and withal, it is a gift of God (though it be Politick wis­dome. a common gift;) As Achitophel's, it was not meerly carnal wisdom that was in him, but he had a gift of policy. So some men, though they be not truly Religious, yet God gives them a gift of politick wisdome, to be able to discern the difference of things, to lay States and Common-Wealths together, to be able to judge, and resolve, and to execute wisely, and po­litickly, and prudently. It is an especial gift of God. This the Apostle doth not aime at; neither natural, nor civil wisdome, though it be a gift of God (I say) which is increased by observation, and by other means.

[Page 275] Besides this, there is a spiritual, a heavenly wisdome, whereby the soul 3. Spiritual. having a right end and aime set and prefixed to it, it directs all its courses to that end: whereby the soul is able to deliberate, to consult, and to resolve on heavenly things, and what hinders heavenly comfort; and to resolve upon good duties, and to resolve against that which is ill, to resolve upon all advantages of doing good to the Church, and of all hindrances of our selves, and the Church, and of the places we live in. It is a heavenly kind of prudence to guide our own waies, yea, and to guide others too.

But besides all these, there is another wisdome which is here the wisdome 4. Fleshly wisdom. of the flesh: which because the flesh hath correspondency with Satan, it is also a divellish wisdome, for the most part. For the Devill plowes with our Heifer: the most mischief that he doth in the world, it is by the corre­spondency that he hath with our flesh, our enemy within. The flesh and Satan do joyne together, and work all strongly with the mischievous policie of the world: and therefore it is called likewise worldly wis­dom.

And hereupon Christians that are meere professours and not Christians soundly, some are called flesh, because they are ruled of the flesh: and they are called the world: because they frame themselves to the wisdom, and to the courses of the world; and if you would annatomize them, there is no­thing but the world in them, worldly pride, and worldly ends. And they are called Divells too, as Judas was called a divell; they plot with Satan by carnall wisdome, they yield to Satan; they savour not the things of God.

Men have their name and denomination in the Scripture, by that which they are ruled by: when they are ruled by the flesh, they are called flesh: when they are ruled by the world, and the evil examples thereof, they are called the world. And when they are ruled by Satan, so far as they are ruled by him, they are called Satan. One of you is a Devil, saith Christ.

What is meant here by fleshly wisdome? If it be fleshly, why is it wis­dome? wisdome is but one; there is but one wisdome. Wisdome we know in it self, it is a knowledge of principles and grounds; and deductions, Wisdome what. and conclusions from principles. A wise man knowes both the grounds and principles, and he knowes what may be raised from thence: and like­wise a man that is truly wise, he not only knowes them, but he knowes how to act them, how to work, and act his principles, and conclusions to an end. He hath principles, and conclusions, and workings out of his brain; and when he hath done all in the brain, when he hath framed the aime of his principles, and the manner how to act them, then he goes about to work; and a wise man can work answerable to his end, and rules.

Now there is a carnal wisdome that initiated this: for Carnal Wisdome Carnal wisdome what. hath aimes, and ends, and principles, and it hath conclusions from those principles, and it acts to an end. A true Christian he hath his ends; his aime is supernatural; to please God in all things, to be happy in another world, to enjoy God, to have nearer acquaintance with him while he lives here: many such subordinate ends, (besides the main end) he hath. And some principles likewise he hath out of the Word of God concerning this end: and then he hath directions out of the Word of God suitable to [Page 276] those principles. And then he sets on working, and all that he works is in order to his end, and in vertue of the end he propounds. As a man that travels, every step that he goes in his journey, every stepp is in vertue, and strength of his first intention, and the end that he propounds, (though he think not of his end in every step) and he consults and asks about the way; and all to that end.

So it is with a Carnal man too, he that walks after carnal wisdome, Carnal wisdome hath its end, and that is a mans self: for a carnal man, himself is the Idol, and the Idolater: his end is himself, either in his ho­nours, or in his pleasures, or riches, &c. himself is the Centre into which all the lines of his life fall. And he hath rules, seek thy self in all things; love thy self above all: And what then? If thou love others, love them for thy self, as far as they may serve thy turn: care for no man further then thou canst make use of him for thy self, respect him so far, and no fur­ther.

But it may be there are many that stand in the way. Then again he hath principles: undermine them, ruine them, make way to thine own ends by the ruine of as many as thou canst. And if another man's light over-shine thine, that thou art no body to him, Carnal wisdome bids thee deprave him, slander him, back-bite him: the more he seems to be vile, the lesse thy nakednesse shall appear: Here is Carnal wisdome.

There is no envy in goodnesse, in strength and ability; they would have all to be so: but basenesse is joyned with much envy; when it sees another overshadow it, it labours to eclipse him with slanders, and base reports: This is a principle of Carnal wisdome. And hence comes all that work­ing and undermining, secret conveyances, and laying nets for others, as the Prophet speaks.

All carnal wisdome hath carnal ends, and carnal rules, and carnal cour­ses answerable. It consults upon the attaining of its end, it deliberates and consults, and shrewdly too: for it is whetted by Satan. And then it goes with the stream of the world, and therefore it is carried very strongly to­wards its end. And then it resolves strongly: because fleshly wisdom usually is with the times. And then it executes: God suffers it oft-times to come to execution, and to enjoy its plots, and projects. And therefore in regard that it hath the same passages (though in a contrary kind) with other wis­dome: it is called wisdome, though indeed it be not wisdome; and there­upon it hath a diminishing term here, it is fleshly wisdome.

Now this wisdome is called fleshly, because it is led with reasons from Why fleshly wisdome. the flesh, and it tends to the maintenance of the flesh; it comes from it, and it tends to it.

I take not flesh here, for one part of a man, his body: but for the unre­generate Flesh what. part, which is carried to changeable things, to the creature, and sets up some creature (to be an Idol) instead of the Creator Blessed for ever­more.

And that from this reason, because the creature, the things below are near to us, and pleasant to us: and because we are brought up in these de­lights of the creature that are sensible; and therefore the flesh, the baser part is ready to draw away the soul to the delights of it; because the de­lights of it are pleasant, and we are trained up in them from the beginning of our life to the end of it. Now these things below, the profits, and plea­sures, and honours, they work first upon the senses, upon the outward [Page 277] man: and from the senses they ascend to the fancy, and imagination, and that being carnal by nature esteems more highly of them then there is cause. And esteems of the contrary to these as the greatest ills: Oh, poverty is worse then hell to a carnal man; and he had rather be dead, then be dis­graced; he had rather damne his soul, then to be denied of his pleasure: Imagination makes them such great things, and the Devil helps Imagina­tion, he hath much affinity with that part, with the Imagination: and Ima­gination (when men have strong conceits of these things) that labours to draw the will and affections to it self, to sway that part: so that the will, the commanding part of the soul, for the most part it yields to these Imaginati­ons of base things: it conceives of them highly, and the contrary to be vile, and base. And hereupon the will comes to approve of these things, and to choose these things: yea, and the understanding part it self, that blessed spark of wisdome that is left in us, capable of better things, and fit for the Image of God: yet that, by our corruption, being stripped of the grace it had in the creation, and now being under original corruption, be­ing under the Law of sin; it is led by a carnal will and Imagination, and by sense, and is ruled by them. So that that which should rule all, is ruled by base, earthly things.

The soul of man while we live here is between things better then it self, The Soul placed between good and evil. and worse then it self, meaner then it self. Now by corruption it cleaves to things meaner then it self, it is witty to devise them, it is willing to chuse them, it delights in them, it bathes it self in them: so that whereas it should rule the body, the body and the lower parts rule the soul. When it yields to that which is better then it self, to the sanctifying Spirit of God, and to the Word of God, and is cloathed with the Image of God, when it yields to better things, then they raise it to a degree of excellency even above it self when it was at the best: for a man that is in Christ, that hath the Image of Christ upon him (in some sort) is better then Adam was in in­nocency; his estate is more sure: and the dignity he is advanced to by Christ is greater then he should have had if he had stood still in Adam. This is the condition of the soul: an excellent creature, it is capable of the Image and likenesse of Christ, and of God, capable of all grace.

Again, if it submit it self to base creatures, it becomes even as them; and therefore men are called the world, they are called flesh, they are called after that which leads them: the very soul it self (as it were) is flesh. For as the very body of a holy man in some sort is spirit; and every thing in him is spirit: as it shall be at the day of Judgment (as S. Paul saith, it shall be raised a spiritual body: because it shall be subject to the motions of the Spirit of God in all things: and it shall not be supported by bodily meanes. Now the very soul is bodily and carnal: such a degeneration is wrought in man since the fall: he makes his soul that was given to guide him in this world, and which is made apprehensive of better things; of the things of another world: this soul he makes it the bawd to serve his base lusts and pleasures.

Now wisdome is a middle word, it may be either spiritual, or carnal, as the man is in whom it is. If a man have moral honesty in him, and good Wisdome accor­ding as the man in whom it is. things in him that way, it makes him a good Politician, a wise man, usefull in his place: Though he be not a sound Christian, yet he may be a wise man in his place: and God useth such kind of men in the world, and they have their reward here, they are advanced, &c.

[Page 278] But if it light in a divellish nature, in a crooked oblique nature, then it is malicious divellish wisdome.

And, note this by the way. All men that have flesh in them, have All carnal men have not fleshly wisdome. not fleshly wisdome: for some are carried with the flesh, with the rage of fleshly lusts, as the swine in the Gospel were carried headlong into the Sea, they are carried by their lusts to hell, as your common swaggerers, and roarers: that so they may escape the danger of the Lawes, they care not for God nor man; irregular wild persons. These have flesh, they are ruled by the flesh, but they have not so much as fleshly wisdome: for they take courses to overthrow themselves in the world, to overthrow their names, and their bodies and all. They have not so much as policy in them, their lusts so reign in them. Such wretches we have oft-times amongst us that think themselves some body, but they have not so much as Carnal wisdome in them to carry themselves better then a De­vill.

Now, in other men the flesh hath a wisdome that carries them not after this fashion; but it whets their wits, and they are as bad in another kind. As, take the same man, when he is young he is carried by his brutish lusts, without any wisdome at all, even as the hurry of his lusts carry him, and transport him: when he growes old he is carried subtilly with the wisdom of the world. He is alway under lusts, alway under the flesh: when he is young he is carried with base lusts; and when he is old he is under the flesh, and fleshly wisdome still; he is carried with slavish covetousnesse to the world, as formerly he was subject to base lusts in his youth: all this is naught.

Where these differ in the subject, in the person usually the base lust serves the witty: those that are carried with base lusts, they are subject, and in­thralled, and over-ruled by those that are carried with the wisdome of the flesh. As your subtile men, your Usurers, and subtile oppressours, great witty men, they make other men serviceable to their turn, other men are slaves to them.

But to come nearer that that I mean to stand on.

You may see by the Coherence (which I will not dwell on) what to judge of fleshly wisdome.

Fleshly wisdome is, where there is no simplicity nor sincerity: because he op­poseth them here. Where fleshly wisdome is, there is neither simplicity nor Observ. Fleshly wisdome where there is not sincerity. sincerity. For take a subtile wise man, he is all out-side, and there is no simplicity in him. He that is not wise to God, but to the world, he wraps himself in ceremonies in matters of Religion, and studies the out-side of things to approve himself to the world, and to attain his own ends; but there is no simplicity or sincerity: he that is wise to the world hath no re­spect to God.

Sincerity hath an eye to God; and a sincere man as far as he is sincere hath an eye to God, and he doth this and that because God seeth him, and because God is leased with it: but he that works according to fleshly wis­dome, he hath aimes contrary and distinct to that: therefore the Apostle saith, We walk in the sincerity of God, (as it is in the original) and not accord­ing to fleshly wisdome.

[Page 279] So you may know from the opposition, that fleshly wisdome is where there is no sincerity. Where there is no love to God or to men, There is no simplicity, all is for shew; and where there is all for shew, there is dou­ble carriage, not in simplicity aiming at Gods glory; there is fleshly wisdome. That for the Connexion.

But the point of Doctrine proper to the place is this, That

A man that looks for any joy, that lookes to be in the blessed estate that Saint Paul here was in, he must not be ruled by fleshly wisdome. Our Conversation (saith he) in the World hath not been in fleshly wis­dome. Saint Paul no question but he had flesh in him, and likewise he had fleshly wisdome: because flesh is in all parts, and it mingles it self with all graces. In the understanding there is light and darknesse, in the will there is rebellion and pliablenesse to God: So Saint Paul had the stirrings of fleshly wisdome in him. When he was in danger, no doubt but the flesh would stir in him, you may avoid it by shifts if you will. And when he was before great ones, you may flatter and betray the truth if you will.

No doubt but Saint Paul, as he expresseth him himself, Rom. 7. as he had a conflict in himself in other regards: so there was a conflict between wis­dome, and wisdome: the wisdome of the flesh did stirre against the wis­dome of the Spirit. I but it is one thing to have fleshly wisdome in us, and it is another thing to make it our rule. It is one thing to have flesh in us, and another thing to be in the flesh, as the Scripture-phrase is. This con­flict wondrously afflicted Saint Paul, no doubt but it was one sharp con­flict.

No question but carnal wisdome set S Paul to shift for himself many times, but by the power of the Spirit he checked it and kept it under; it was not his rule.

Now the reasons of this Doctrine (That the godly guide not them­selves by fleshly wisdome, which hath worldly aimes, and carnal means to bring those aimes to passe,) they are:

First, Because Gods Children will not cherish that in them, and make Reason 1. It is Gods ene­my. that their rule which is contrary to God, which is enmity to God: but this carnal wisdome which proules for the world, and looks for ease, and profit, and pleasure, it is enmity to God, Rom. 8 6, 7, 8. the Apostle proves it at large. They being subject to God, Children of God; being under him in all kind of subjection, as servants, as Children, as spouses, they will not cherish that which is rebellion to God, which is not subject to God, neither can be: as we may say, a Papist that is Jesuited, he is neither a good Subject, nor can be: so the wisdome of the flesh neither is it subject to God, nor can be subject; in the nature of it, it is rebellion. It is Gods enemy, it withstands all the Articles that he hath given us to believe: flesh­ly wisdome hath some opposition against all truth; it opposeth every command that God gives us to obey: there is something in flesh and blood to withstand every command: it is the greatest enemy that God hath.

And as it is an enemy to God, so it is to us; it is contrary to our good; 2. It is our enemy. It is death, the wisdome of the flesh, Rom. 8. Saith the Apostle, Rom. 7. The [Page 280] flesh deceived me, and slew me. There is no wise man will cherish that which is death, and which is Gods enemy, and his own too. The wisdome of the flesh as it is opposite to Gods Spirit, a rebel, and an enemy to him: so it is death to a Christian, and therefore be will not frame his course of life by it.

It brings us to eternal death, it betrayes us to Satan. Sampson could have had no harm, had not Dalilah betrayed him: so the Devil could not hurt us, unlesse it were for fleshly widome: the Devil is not such an enemy to a man as his own fleshly wisdome.

Again, a Christian knowes that as it is contrary to God, and contrary to his good; so it is base and unworthy as well as dangerous. It is base Reason 2. It is base. and unworthy for a Christian, that is an heir of heaven, that is raised to be a Child of God, to abase his wits, to proule for the world; how base and unworthy is it for him to seek the things below that is born again to an inheritance immortal, and undefiled, that is reserved for him in Hea­ven?

How unworthy is it for him that hath his understanding, and all his inward parts and powers dedicated and consecrated to God, to make his understanding a bawd for the base purposes of the flesh? The high indignity of the thing makes the Child of God ashamed to be ruled by the flesh, to prostitute the strength of his soul to the flesh: to make his soul that should carry the Image of God, to carry the Image of the Devil: to make his wit and understanding a bawd to accomplish earthly things which God hath sanctified to attain grace and comfort in this world, and to live as a Christian should do, that he may die with comfort, and enjoy heaven.

Again, Gods Children will not be ruled by that which they should mortifie and subdue; but this wisdome of the flesh is the object of mortifi­cation: Reason 3. They must mor­tifie it. they are redeemed from it.

A Christian as he is redeemed from hell, and damnation, so he is re­deemed from himself; he is redeemed and set at liberty from the slavery of his soul to Satan, to the world, and worldly projects: he is redeemed from the base conversation he was in before. What hath he to do to be ruled by him from whom he is redeemed? These things might be ampli­fied at large: but you see the truth evident, what ground a Christian hath not to be ruled by fleshly wisdome.

But to make it a little clearer. A Christian hath no reason to be ru­led by earthly wisdome: for the yielding to it doth all the mischief in Reas. 4. It doth all the mischief in the world. the world; it is the cause of all the misery in the world, unto Christians especially. God catcheth the wise in their own [...] (though they be politick and wise) especially if a Christian give way to carnal poli­tick wisdome, God will universally shame him. I never knew a Chri­stian thrive in politick courses. When he hath secret conveyances for the world, God crosseth him every way in his reputation, in his projects and purposes.

But consider, (to amplifie that which I gave in a branch before) what It hinders from good. reason hath a Christian to be ruled by fleshly wisdome, when it hinders him from all that is good, if he yield unto it, and keeps him in imperfect good?

I speak especially now to those that are not in the state of grace. What [Page 281] reason hath any one of you to be ruled by fleshly wisdome, when it keeps you in the state of unregeneracy? It keeps you perhaps in some good, but it is imperfect good. You think you are good enough, and that all is sure, and God will be merciful, &c. when as a Reprobate may go beyond you.

It hinders from good actions with pretences: for fleshly wisdome will tell us there will be danger: you shall be reproached if you do this and that; you shall be accounted thus and thus, and run into obloquie.

It hinders from doing good, There is a Lion in the way; it forecasts this and that danger, it keeps us in imperfect good that will never save us: it objects dangers: the sluggard that will not set on his spirit to labour; he thinks himself wondrous wise in forecasting dangers; Oh, I shall want my self, &c.

It dulls and distracts us in good: he that hath a carnal projecting head, it eats up his soul, that when he comes to pray, or to hear, or to meddle with spiritual matters, the marrow and strength of his soul is eaten up with carnal projects, and he doth things by halves.

Nay, Carnal Wisdome as far as it is in us unmortified, it sets it self against good by depraving good, that we may seem to be mischievous, and It sets it self against good. ill, and wicked with reason. Men are loath to go to hell without reason: there was none that ever went to hell yet without wisdome; a great deal of wisdome. And how doth their wisdome bring them to hell? as in other respects, (which I named before) so in this, it whets the poysonfulnesse of their nature to invent, and to raise scandals, or to be willing to take scandals when they are offered.

A carnal wise man when he knowes that such a degree of Religion is con­trary to his carnal projects, he fastneth all the disgrace on it that he can, that he may be the lesse observed. Religious he would be, but with a limitation, with a reservation and restraint; as far as may stand with his carnal pro­jects, and purposes: and so much Religion as goes beyond that, and dis­covers him to be false, and halting, so much he opposeth. The wisdome of the flesh is bitter and sharp against all the opposers of it, and stirres the cursed nature of man to the opposing of that which is contrary to it.

Take a carnal man, either in Magistracy, or Ministery; if he be not hum­bled with pains in his calling, and with the Word that he teacheth: what doth he most hate in the world? what doth he oppose? is there any thing but saving grace? is there any thing but that which God loves most, and which is best for his soul that is the object of his spight, and of his poyson and malice?

To be led by this is even as if a man should be led by a Pirate, by a thief, by an enemy: and what can become of that man? to be led as the fool to the stocks, as Solomon saith: he is in the way of death: There is a way that seemeth good to a man in his own eyes, but the issues of it are death, saith Solomon; and that is the way that carnal wisdome dictates to men.

It hinders also from the reforming of ill: Policy overthrowes policy, as we say. Policy overthrowes Common-Wealths. Tell a man that is It hinders from reforming of ill. in place, You ought to reform this abuse, and that abuse: he is ready to think, Oh, if I be not wary, others will enquire into my life too, and find me out.

[Page 282] So this cursed policy, this carnal wisdome, it makes men unfruitfull in their places, by forecasting dangers, and so it hinders from doing good, and from reforming grosse abominations and abuses.

So, it hinders from suffering when God calls to it: it forecasts; if you be Religious, you must suffer, it will bring your good name in question, it It hinders from suffering. will bring your life in question, it will hazard your estate: Whereas in­deed all the world is not worth the truth of God, and a man loves not his life that will not hate it in such a case; if it come to case of confession, and standing for the truth in a good quarrel.

But here fleshly wisdome objects this and that danger: as we see in Spira and others. And thus man yielding to fleshly wisdome, he growes despe­rate at length.

There are two men in a man (as it were) there is the flesh and the spirit. The flesh saith as Job's Wife said, Curse God and die, or Blesse God and die, read it whether you will: there is the murmuring part in the crosse, that bids us curse God: and as Peter said unto Christ, Oh save your selves, this shall not befall you: pity your self, have regard of your self. The flesh when we are to suffer saith as Eve to Adam, as Job's wife to him, or as Pe­ter to Christ, Oh spare your self, be wise, be wise: And to colour the matter the more, there must be a pretence of wisdome: when as it is the greatest folly in the world to redeem any earthly commodity, even life it self, with the cracking of conscience, with the breach of that peace which passeth understanding, and perhaps with the losse of our soules. It is the greatest folly in the world: it is to be penny wise, and pound foolish. So we see whensoever we are about to suffer, carnal wisdome hinders us. As it hinders us from good, and in good, and hinders us from reforming evil; and in suffering when we are called to it:

So it provokes us to evil: and that we may swallow down the evil with the greater pleasure, and more deeply, it colours ill with good. We may It provokes to evil. thank this politick carnal wisdome, that truth and goodnesse ever goes with a scratched face, that it goes under disgrace, that it goes in a contrary ha­bit: and that hypocrisie goes in its ruffe, in its colours. I say we may thank carnal wisdome: for if truth were presented in its own view, it would stirre up approbation from all. And if men could see vice, and wickednesse uncased, if they could see it in its own hue, they would all de­test it. Carnal wisdome sees that this is not for the advancing of the pro­jects it hath, and therefore it disgraceth that which is good, and sets false colours on that which is ill.

I say, it stirres up to ill, and it keeps us in ill. Carnal wisdome saith, You may do this, you may continue thus long. It deceives us with vain hopes It keeps in ill. of long life.

I might enlarge the point. You see then what reason Gods Children have, not to be ruled by fleshly carnal wisdome.

By the way, let me give this caution, That oftentimes that is accounted carnal wisdome that is not. The weaker sort, they are too blame oft-times Carnal wisdome mistaken. to lay imputations upon those that God hath given greater gifts to; and they account that carnal wisdome, that is not so, but is spiritual prudence. I must needs adde that caution by the way: As for a man to keep his mind, and not to speak against evil in all places: The prudent man shall keep silent, saith the Prophet. The times, and the place may be such, that the prudent man may keep silence, it is best to do so.

[Page 283] And likewise to be cautelous to prevent danger so far as it may be with­out breach of a good conscience. Saint Paul, you know, when he was cal­led before the Sadduces, and the Pharisees, he escaped by a shift, it was not a sinful shift; he said he was a Pharisee, and so he set them together, and they falling into contention, Saint Paul in the mean time escaped. Many things might be done, if we would take heed of carnal wisdome, and that with a great deal of wisdome and approbation too.

Jeroboam might have settled his Kingdome, and yet he need not have set up the two Calves in that cursed policy: it was foretold that he should have those Tribes, but he would be wiser then God, and he would devise a way of his own.

David might have escaped from Achish the King of Gath, he need not have made himself a fool. Achitophel might have provided well for him­self under David his old Master, he need not have proved a Rebel. There is nothing that Carnal wisdom doth, but Heavenly wisdome will do it bet­ter if men could light on it; and God would give them better successe in their carriage: but there is a way for heavenly prudence (I say,) and that must not be accounted carnal wisdome.

It is for want of this that people are too credulous. Gedaliah, he trusted Ground of Credulity. too much, he was too credulous to trust, considering that men are subject to infirmities, and subject to falsenesse: it is good to be doubtful, to be suspitious sometimes: and it is no carnal wisdome neither. The very loadstone of a lie is credulity. What imboldens people to deal falsly with men? they know them to be credulous, and weak, they will believe any thing.

But for the most part the errour is on the contrary, over much jealousie. Jealousie: Your carnal Politicians are over-jealous: Jealousie is good, suspition is good, considering that we live in a false world: but not to be over-jealous. We see Herod he thought, Oh, Christ is born; and out of Jealousie he kills a number of poor Infants, and his own among the rest. Alas, Christ came not to take away his Kingdom, but to give a heavenly Kingdome. So the Jewes they were very jealous that if Christ were not condemned, the Ro­mans would come and take away their Kingdome: but that which wicked men fear, out of such jealousie, shall come upon them. And so the subti­lest, and most divellish men in late times that grounded the persecution of the poor Protestants, upon Jealousie, absurd Jealousie: for they by the rules of their Religion walk in sincerity, it ties them from plotting: and yet out of fear and jealousie, they excercised a world of cruelty against them.

And if any man shall but consider and read Stephen Gardiner's letters (a man of a divellish jealousie,) to see out of his wit he projected what hurt would come by suffering the Gospel to remain, it will seem strange. Alas poor man, the Common-Wealths beyond the Seas, and our own Nation never prospered better then by entertaining the Gospel: yet this devillish witted man, whose wit was set, and sharpned by the Devil, was in fear and jealousie of the Gospel. And God usually punisheth it this way, that those subtile heads that are jealous of those that mean them no harm, but all the good that may be, usually, they are over-credulous in another kind; they trust those that deceive their trust: they trust those that the weakest, the very dreggs of the people will not trust: they trust those that are notori­ously false. God strikes their brains, and besots them, that they trust men [Page 284] that all the world know to be underminers: notwithstanding where they should trust, and cast themselves into the bosome of their true-hearted friends, there they are all full of fear and jealousie. But this caution by the way.

You see the thing proved, that Godly men when they give their names to God, they ought to be ruled by God, and not by carnal policy, or fleshly wisdome; you see the reasons of it.

The Use that we will make of it shall be to stirre us up to imitation of the blessed Apostle S. Paul. I speak to them that their breeding and parts Use. To disclaim fleshly wisdome. have raised many of them I hope from base filthy lusts: so that the danger is now of fleshly wisdome. The Devil is more in the brain then in the heart, as he said of a Cursed Politician. Many men have the Devil in their head: he is not altogether in the heart and affections, but in the brain, and there he works his engines; and politick subtile men, they are the great Engineers of Satan, and that which he cannot do by himself, he doth it by them.

Therefore, I beseech you, let us not be instrumental to Satan, who was the first authour of this carnal wisdome: for by his temptation we offended God, and then came all shifts upon it. You see what shifts came presently upon Satans temptation.

Man did naturally affect wisdom; to know good and evil: what wis­dome did he get after he had fallen? he had wisdome to flie from God: there was his wisdome, to run from God: so all the wisdome of a man that hath not grace, it is to shift, to run away from God, and to have helps, and supports against God. A foolish thing it is; as if he could do it! And then another shift of Adam was to cover himself with fig-leaves, a silly shift. And then to translate his fault upon another. So, this shifting of carnal wit it came presently upon the fall. Take heed therefore of carnal wisdome, it is divellish: presently upon yielding to the temptation of the Devil it came in.

And that you may not make it your rule, and live by carnal wisdome; Consider seriously what I said before, how it hinders you from all that is good; how it hinders you from reforming that which is ill in your places and callings. How it stirres up to all that is ill. How it stirres you up to cover ill: it teaches you wit to do ill, and to cover ill when it is done. As we see in David's adultery, what a deal of wit there was to practise it: And then what a many windings and turnings there were to cover it: but God laid him open, and brought him to shame in this world, being a good man.

And as I said, Who will be ruled by his enemy? If a man be on the land, and be ruled by a thief that will lead him out of his way, it is extre­mity of sottishnesse. Or if he be on the Sea, and be guided by a Pirate, what good can come to that man that is ruled by those that seek his ruine? Now if a man be ruled by carnal wisdome, he is ruled by his enemy: and if all the enemies in the world should plot to do a man that mischief, that his own head and carnal wit doth him; he would cry out of them. In Jer. 47. Thy wisdome hath made thee to rebel. It is wisdome that makes men to rebel against God; too much trusting to tricks and shifts of carnal wisdome, it makes men take contrary courses to God, and so provoke him. Are we wiser then he? are we stronger then he? Doth he not daily, and con­tinually make those the butts of his displeasure and wrath, that adventure their wisdome and policy against his wisdome? Yes surely, God delights [Page 285] to catch the wise in their own craftinesse: he delights to overturn the build­ers of Babel: It is but a building of Babel to reare any thing by politick wisdome contrary to the rules of religion, and contrary to the practice of piety; to doe any thing against conscience and honesty: to doe any thing against the truth by politick shifts, it is to build a Babel that will fall upon our own heads. It is like the foolish fire that leads a man out of his way. This foolish fire of carnall wisdome, it leads men to hellish strength: it makes them forsake Gods light and the light of his Spirit and Word, and follow a false light of their own Imagination and invention. And there­fore you see what the Prophet Isay saith of the people that were in those times, Isay 50. that did much plod in tricks of policy, Behold, all ye that kindle a fire, that compasse your selves about with sparks: walk in the light of your fire and in the sparks that ye have kindled: this ye shall have of my hand, ye shall lie down in sorrow, So, consider this, it falls out oft-times, that God suffers a man to walk in the light of his owne fire that he hath kind­led, and in his own comforts: he will have comforts and a distinct way from Gods wayes: and he will have distinct rules from Gods rule: well, well, you have kindled a fire, walk in the light of your own fire, but be sure you shall lie down in sorrow.

It is the greatest judgement that God can shew in this world, to give us A great Judge­ment to begi­ven up to our selves. up to our own wits, to our own devices: for we shall wind and turn, and work our own ruine. And that is the hell of Hell in hell, when the soul there shall think with it self, I brought my self hither; God will be exceed­ingly justified when men by their own wit shall damne themselves. When God hath revealed to man, & taught them, this is the way, O man, I have shewed thee what is good, and what doth the Lord require of thee; he hath revealed it in his Word, doe this, and doe that, and he hath given conscience to help; and yet out of policie to contrive thy own pleasures, and profits, and ad­vantages in the world, thou hast done the contrary. When a mans soul shall reason thus: My owne wit brought me hither, I am damned by wit, I am damned by policie: a poore policy it is that brings a man to damnation.

Therefore we should beg of God above all things, that he would not deliver us up to our selves. As Saint Austin hath a good speech, Lord, August. free me from my self, from my own devices and policy. The divell himself is not such an enemie (as I said) as our own carnal wit: for it is that that be­trayes us to Satan: Satan could do us no harm, unlesse he had a friend within us. Therefore beg of God above all things, Lord, give me not up to my own brain, to my own devices: (for man is a beast by his own know­ledge) but let thy wisdome, and thy will be my rule.

Again, if so be that we ought not to make this carnal fleshly wisdome Use 2. the rule of our life, then let us have a negative voyce ready presently for it: whensoever we find any carnal suggestion in our hearts, say nay to it pre­sently, deny it presently: have a jealousie presently when any plot ariseth that is not warrantable by the Word of God, and that is contrary to con­science, and to simplicity and sincerity, presently deny it; consult not with flesh and blood, as Saint Paul saith of himself, Gal. 1. I consulted not with flesh and blood.

And when you have any thing to do, (Considering that this is not the rule you are to live by,) or when you have any thing to resist; when you have any thing to suffer. Consider what God requires; consider what is [Page 286] for the peace of conscience: consider what is for the good of your selves, and for the good of the Church: consult with these advisers, with these in­telligencers, and not with flesh and blood. Consider not what is for your profit, for your pleasure, for your ease: but resolve against them. Get the truth of God so planted in your hearts, that it may carry you through all these impediments, and all these suggestions whatsoever.

And because we cannot do this without a change, we cannot have a disposition contrary to carnal wisdome without a change: (for except a To get our hearts changed. man be born anew, except he be a new creature, he cannot have holy aimes:) you must labour therefore more and more to have the spirit of your mind renewed, and to grow in assurance of a better estate: for what makes men carnally to project for this world? they are not sure of a better. They rea­son thus with themselves, It may be I may have heaven, it may be not; I am sure of the pleasures present, of the profits present, (although alas, it be but for a short time:) whereas if thy soul were enlightned with heavenly light, and thou wert convinced of the excellent estate of Gods Children in this world in the state of grace; That a Christian is incomparably above all men in the first-fruits of heaven, in the peace of conscience, and joy in the Holy Ghost: which is above all prosperity, and all profit whatsoever. And that in heaven (which is above our capacity and reach) every way they shall be happy: if men were convinced of this, certainly they would not prosti­tute their pates to work so worldly. If they were sure of heaven, they would not so plod for the earth.

Let us therefore labour to grow daily in the assurance of salvation, beg Get assurance of salvation. of God his Spirit to have your minds enlightned.

And withal (to joyn both together) to see the vanity of all earthly things, which set carnal wisdome on work. For first, outward things they work See the vanity of earthly thingse upon the sense, upon the outward man: profits and pleasures are outward things, and therefore they work upon sense, they work upon opinion: in opinion they be so (as indeed worldly things are more in opinion then in truth). A carnal worldly man, he thinks poverty a hell, he thinks it is such a misery: it is not so.

Labour to have a right judgmenr of the things of the earth that set car­nal wisdome on work, to avoid poverty, to avoid suffering for a good cause. The Devil inflames fancy; fancy thinks it is a great hurt to be in poverty; fancy thinks it is a great good to be in honour, to be in credit, to have great place, that other men may be beholding to us. Alas, get a sanctified judg­ment to see what these things be that set our wits on work. What are all these things? Vanity, and vexation of spirit.

Let our meditations walk between these two; often think of the excel­lent estate of a Christian in this world, and in the world to come; and that will set heavenly wisdome on work, it will make you plot, and be politick for heaven. And then withall see the vanity of all other things, of plea­sures, and honours, and profits, and whatsoever, that we may not prostitute our soules to them which are worse then our selves; that our soules may not set themselves on work to project and proule for these things that are worse then themselves.

Let this be your daily practice; the meditation of these two things is worthy to take up your cogitations every day: To consider the vanity, the vexation, and uncertainty that accompanies all these things, when you have got them: as we see in Ahab, when he had gotten the Vineyard. [Page 287] Besides the vanity of th [...], consider how you have gotten them, and how miserable will you judge your selves presently? How doth God meet with the carnal wits of men in the attaining of things? The wicked man shall not roast that which he took in hunting. He hunted after preferment, he hunted after riches, to scrape a great deal for his posterity: how doth God deal with such? he overthrowes them utterly: and his posterity perhaps they spoyl all: Himself roasted not that which he took in hunting. Ahab got much by yielding to the carnal wisdome of Jezabel, Hast thou gotten, and also taken possession? What became of Ahab with all his plots and devi­ces?

Achitophel and others God may give them successe for a while, but af­terward he gives them the overthrow. Herod, he had successe a while in killing of James, and therefore he thought to work wisely and get Peter too; God struck him with Worms. Pharaoh in the overthrow of Gods people, saith he, Let us work wisely. How wisely? they were overthrown and drowned themselves: their wisdome brought them into the middest of the Sea: Consider the vanity of earthly things. And then consider how just it is with God to crosse them either in their own time; as the rich fool in the Gospel, when he had riches for many yeares, This night shall they take away thy soul. That we may not walk according to the false rules of fleshly wisdome, let us oft think of these things.

And to adde another thing out of the Text; You see here that S. Paul Not to walk by fleshly wisdome breeds joy. rejoyced in this, That his conscience could witnesse that he had not walked in fleshly wisdome: so if you do not walk according to the rules of fleshly wisdome, you shall have this benefit, your conscience shall glory in it.

To make it clear to you: Take in your thoughts, a Politician upon his Death-bed that hath striven so much for riches, that hath striven to root himself by policy, to attain to such and such places, to obtain his plea­sure and delights in the world: what glory, what comfort hath he in this? There is nothing more opposite to comfort then plotting: for, as I said be­fore when I spake of simplicity, the more will there is, the more delibe­ration and plotting there is in sin, the more is the sin; because it is done cooly, as we say: so of all persons usually (if their wits be their own) the greatest plotters die most desperately. For then their conscience tells them, that they have set their wits on the rack, to do this mischief, and that mis­chief, and here his comfort is cooled, his peace of conscience is broken. What comfort can there be, when that which he sinned for, that which he broke the peace of his conscience for, that is gone, and he must be taken and hurried away from that; but the wound of conscience, the crack of conscience that remains for ever: when he shall think, That for which I sinned is vanished, but my terrour abides for ever?

A man therefore that walks after the rules of fleshly wisdome, he can ne­ver say with S. Paul, I rejoyce. But on the contrary, let a man be able to witnesse to himself, as S. Paul could: At such a time my fleshly subtle wis­dome would have discouraged me from doing good: and the wisdome of flesh and blood in others would have discouraged me from reforming such and such abuses; but I knew it was my duty, and I did it; here now is com­fort. At such a time I was moved to such evil by flesh and blood in my self, or perhaps in others (as a man shall never want the Devil in his friends: the Devil comes to us in our nearest friends,) but I had the grace to with­stand [Page 288] it: I was not led by such, and such rule [...] by my acquaintance, or by my own devices; but I had grace to resist such motions: What a won­drous comfort is this?

There is nothing so sharp in conflict as this, To resist Carnal wisdome, it is the shrewdest temptation that is from carnal wisdome: and as the Temptation is the strongest, so the comfort is answerable. When Jezabel shall be offered with her inticements, with her colours, with her paint; and a man can dash her in pieces, and cast her out of the window, when a man can maintain sincerity and honesty, what a comfort is this? The greater, and stronger the temptation is that is resisted, the more is the comfort, when we come to yield our soules to God, when we come to our account. There­fore be not discouraged, when you are set upon by Carnal wisdome, by strong reasons of others, or subtle reasons of your own: is it against the rule? is it against Conscience? is it against the Word? withstand it: that which is sharpest in the conflict, will be sweetest in the comfort.

Again, if so be that Carnal, fleshly, worldly wisdome (for it is all one, To repent of carnal devices. for the flesh is led by the world, and both co [...]spire together, and hold cor­respondence to betray the soul, if it) be such an enemy, that it hinders our joy, and comfort, and that it ever we will jo [...] we must not be led by carnal wisdome: Then we ought in our daily courses to repent, not onely of grosse sins, but to repent even of carnal devices, and carnal designs. Why? It is the motion, and the counsel of Gods enem [...], and of our enemy: there­fore as Davia, Psalr 37. and Psal 7 [...]. when fleshly wisdome did suggest to him carnal motions o [...] doubting of the providence of God, that he began to think well of the waies of the wicked, that they prospered that were led altogether by fleshly wisdome; he censures himself, (it is the drift of both Psalmes) So foolish was I, and as a beast before thee. As indeed, Man is a beast by his own knowledge, as Jeremy saith. For all carnal men sympathize either with beasts in base lusts, or else with Devils in politick lusts; either they are like Devils, subtle, or like beasts, brutish in all their cour­ses.

Therefore when any base thought, opposite to the Majestie of God, and his Truth, and to the Spirit of God moving our hearts, ariseth in our hearts, think, This is the motion of mine enemy, of an enemy that lurks in my bosome, of Godsenemy, of a Traitor: let us renounce it, and be abased, and censure our selves for it, as holy David did, So foolish was I, &c. Crush all thoughts, and devices of carnal wisdome in the beginning.

We see that the Godly, they ought not, nor do not lead their lives by fleshly wisdome: nay, take it in the best sense; take it for the rules of rea­son: they do not lead their lives altogether by the light of nature, but only Gods Children not led onely by the rules of rea­son. in those things wherein the light of nature, and reason may be a Judge. For the light of reason, the principle of reason, is given us as a candle in the dark night of this world, to lead us in Civil, and in common actions, and it hath its use: but yet natural reason it becomes carnal reason in a man that is carnal; All things are impure to him that is impure, even his very light is dark­nesse. Not that the light of nature, and that reason (which is a part of the Image of God) is in it self evil; it is good in it self, but the vessel taints it. Those that have great parts of learning, that have great wits, and helps of learning as much as may be, what do they? they trust in them, and so they stain them. Therefore Luther was wont to say, Good works are good, but to trust in good works is damnable. So nature, and reason, and learning they are [Page 289] good in themselves; but trusting in them they become carnal, when a man neglects better rules for them; when men scorn Religion (as your Politi­cians usually do,) then naturall reason in regard of this tainture it becomes Carnal. Not with fleshly wisdome, or not with natural wisdom, as it is a higher rule of life.

What then shall become of a Christian when he hath renounced that Christians re­nouncing fleshly wisdome, have a better guide. which is in him by nature? when he hath denied his wit, and his will? when he hath renounced a bad guide, shall he have no guide at all? Yes; For a man is never lawlesse, he is alwayes under some guide or other: a man is alway under one Kingdome or other: when he ceaseth to be under the Kingdom of Satan, he comes under the Kingdom of Christ; and when he is not led by the flesh, he is led by the Spirit. Gods Children when they have renounced natural, carnal wisdome, they have not renounced all wis­dome; they are wise still: but they are wise by a supernatural light, they are wise in supernatural things; yea, and in natural things after a superna­tural manner: They are new creatures, advanced to a higher ranck and order of creatures: so their wisdome is a gracious wisdome when they are Christians.

When a Christian hath renounced carnal wisdome, God leaves him not in the storm in the world as a ship without a stearn, he leaves him not as having no pole star to guide his course by, but he gives him better direction, he hath the Word of God, he hath the Spirit of God, he hath the Grace of God to guide him. Therefore after the negative here Not in fleshly wisdome, the holy Apostle tells us how the Child of God is led in his own person, but

It is good for Inferiours alway to be under the Government of Superi­ours, and so God hath framed the world: for beasts, because they have no wisdome of their own, they are led, and guided by men: and man because he is (as I said before) a beast by his own knowledge, and hath but a finite, a limited understanding; he is guided by a larger understanding, he is gui­ded by God, if he be good. And it is the happinesse of the creature to be under the guidance of a better wisdome. All things in the world are gui­ded to their end; things without life are guided to their end without their privity. We see there is an end in every thing: there is nothing in nature but it hath its end; whereupon comes that saying of the Philosophers, (which is good) That the work of nature is a work of deep understanding: not so much as the leaves but they serve to shelter, and cover the fruit from the Sun, and the stormes, that it may thrive the better: there is nothing in nature but it is of great use, the work of nature is a work of deep understand­ing. Now man, because he hath a principle of understanding in himself, he is so guided by the wisdome of God to his end, as that he understands his own end himself: he is so led by the wisdome of God, as that God hath created a work of wisdome in himself, that he together with God is carried to his end. Now, as I said, when we are out of the regiment, and govern­ment of the flesh, we come under the gracious Government of God. Therefore the Apostle saith here, Not in fleshly wisdome, but by the Grace of God.

The holy Apostle means here especially the particular grace opposite to Quest. Why t [...] Apostle names Grace, not Wisdome? fleshly wisdome, that is, spiritual wisdome. But why should the Apostle here not say thus, Not with fleshly wisdome, but with spiritual wifdome? why [Page 290] should he not say so, rather then thus, Not with fleshly wisdome, but by the Grace of God? why should he put Grace, instead of Wisdome?

I answer, he doth it for heavenly ends. Answ. Wisdome not from our selves, but Gods Grace.

First, to shew that that wisdome whereby we are governed, it is not from our selves, but it is a grace: he considers wisdome, not so much as it is in our selves, in the Conduit; but as it is in the Spring, in the free love of God. It is a Divine consideration, to consider all habituall graces in us, not as they are streams derived to us, and resting in us, but as they are knit to a Spring which is never drawn dry: which besides is a free Spring, therefore they are graces.

And that is the reason of the comfort of a Christian, he knowes he shall never be destitute of necessary strength, of necessary comfort, of necessary direction, and grace, to lead him to heaven: because those things that are necessary in him, he considers them as graces, not as habits, as it was the proud term of the Philosophers to call them.

We must consider them not as things in us invested in our nature, but as things that have their Original from the free, constant, and eternal love of God: as, what is so free as Grace? So a Christian looks on his disposi­tion wrought by Grace, and on every particular grace he hath; as Love, Wisdome, Patience; he looks to all as Graces, as they come from the free love of God that is constant: for whom he loves, he loves to the end. And his joy is more in the spring then in the stream: it is more in the Sun, in Christ himself, then in grace from him: therefore the Apostle instead of the abstracted, distinct grace of wisdome, or any such thing, he saith, Grace. There is a savour in the very terms of Scripture, a sweet taste in the very language of the Holy Ghost.

And then to shew that we are not onely governed by wisdome, but by other graces, to shew the connexion of it with other graces: therefore he 2. We are guided not only by wis­dome, but other Graces. saith, We have had our Conversation, not in fleshly wisdome, but by the Grace of God.

To shew likewise, that where wisdome failes in us, it is supplyed by Grace: for the wisdome of God for us, is larger then the wisdome of God 3. Our want of wisdome sup­plyed by grace. in us. The wisdome that God works in us by his Spirit, it teacheth us to avoid dangers, and teacheth us how to lead our lives: but we are led by a higher wisdome; the Grace of God for us it is higher then that which is in Gods wisdome for us, more then in us. us.

The wisdome of God for us it watcheth over us, it keeps us from more evil, and doth more for us, then that which is in us, although that be spi­ritual and heavenly. Therefore the Apostle here, he names not distinctly gracious wisdome, which he mainly intends, as we see by the opposition, Not by fleshly wisdome, but by gracious wisdome: why doth he not say so, but by Grace? Because our Christian conversation it is not onely by wis­dome in us, but by grace and love, partly in us, and partly for us.

For indeed, there is a watchful providence, there is a waking love about the guiding of a Christian in his course to heaven, that keeps him him in, more then any Grace that is in him. And a Christian at the hour of death, and at the day of Judgment will be able to say with experience, That the wisdome of God for me hath been more then any wisdome he wrought in me: though by the wisdome in me, he inabled me to discover many discouragements, to see many wants, and to take many good courses that he blessed for me.

[Page 291] But his wisdome for me was greater in preventing occasions above my strength, in offering meanes that I never dreamed of, in fitting occasi­ons, and opportunities to me.

The wisdome of God about and toward a Christian is more then any wisdom that is in him: For alas, having to do with the divell and with mali­cious spirits, and with the world, the streame whereofis against grace; it is hard for that beame of wisdom in us, that little wisedome we have, though it be an excellent, spirituall, divine thing: yet notwithstanding there is a heavenly wisdom that watcheth for us, and gives issue, and suc­cesse to all the good we doe, and turnes away all evill that is above the proportion of Grace, and strength in us: therefore saith he, Our conversati­on is in the Grace, and favour of God, not onely in me, but for me. I find experience of grace, not onely the grace that is in me, but of Grace eve­ry way for me in all my courses.

And that is the reason why weaker Christians are sometimes the safer Christians. Another Christian that is wiser, he meetes with tronbles per­haps. Why weaker christiani are sometimes safer.

I but God knowes that he hath but a little proportion in him, and there­fore Gods Wisdome is more for him without him. God doth wondrously for infants and weak persons; the lack in them is supplied by his heavenly wisdom.

And that makes Christians confident, not to take thought what they shall speake, or how to carry themselves (more then is meet) not to have distracted thoughts (I mean) to be discouraged in a good cause: he thinks I have not onely a promise of grace to direct and guide me, but likewise the wisdome of heaven for me, to discourage others, to take away occasions of discouragment from me, to offer me encouragments, and to lift up my spirit when occasion serves.

This is the comfort of a Christian, that God is his strength: He hath wrought all our works for us, saith the Prophet: he not only works gracious works in us; but he works all our works for us.

In that the Apostle mentions grace: when his meaning is of the parti­cular grace of wisdome, as the opposition shewes: The first thing that I will observe from it is this, That

When he is out of the fleshly government of fleshly wisdom, he stands Obser. A Christian needs wisdome, in need of another wisdom and that is Grace, the Wisdome of God.

We stand in need of wisdome: for alas, what can we do in this world without wisdome? what can we do without light? For bodily inconve­niences 1. To avoid dan­gers. we have a bodily light, an outward light to shew us what is noy­some; for reasonable inconveniences that our common wits apprehend, we have the light of reason: but there be many inconveniencies, many dangers to the soul: now there must be a light of wisdome answerable; we need a heavenly wisdome to avoid devillish inconveniencies, and dan­gers to the soul, which without wisdome we cannot avoid.

Again, there is a necessity of wisdome that is heavenly, when we have 2. Because of the likenesse be­tween good and evill. renounced carnal wisdome; there is such a likenesse between that which is good, and that which is evil, between truth and falshood. Likenesse is the mother of errour. Falshood is wondrous like truth; evil is wondrous like good oft-times, in shew, when a Sophister hath the handling, and the pro­pounding [Page 292] of it. Though there be as much distance between them as be­tween light and darknesse: yet to the appearance of man, to his shallow judgment they are wondrous like one another: here is need of wisdome to discern, and distinguish between these.

Again, there is wondrous need of wisdome, because there are a great many hindrances from the doing of that which is good; it is good to have wis­dome 3. In regard of hindrances, and helps to good. to see how to remove those hindrances. There are a great many advantages to help us to do good, there is much wisdome requisite to take all the helps and advantages to do that which is good: and unlesse we have wisdome we cannot take the advantages to do good, as we should.

Again, good is not good without wisdome; vertue is not vertue with­out discretion, when to speak, and when not to speak. A fool speaks all his 4. Good is not good without it. mind at all times, saith the Wise man. Now to do things in season, to be trees of righteousnesse to bring forth fruit in season; To speak a word in sea­son it is like apples of Gold with pictures of silver. One word in season is worth ten thousand out of season. Good is such a thing, that it is never good indeed except it be cloathed with all convenient circumstances; one inconvenience in the circumstance marres the good things. And a world of wisdome there needs, to see the things that are about good actions to help them, or to hinder them; and if there be helps, and advantages, to know how to use them, there needs a great deal of heavenly light. So we stand in need of wisdome. As we stand in need of our eyes to walk in our common wayes, so much we need a heavenly eye in our soules, a heavenly light of wisdome.

Again, we see (by the policy of Satan) that that which is good, the best good, it is hid under evil: the best wisdome goes under the name of folly, 5. Good is hid under evil. and unnecessary nicenesse; and the vilest courses go under policy and wis­dom. Now there is need of much wisdome to discover things, and to see them in their right colours, when things are thus carried. In a word, such difference there is of things, that there needs a great deal of discerning, and heavenly wisdome, and a greater light then a man hath by nature, to guide him to heaven. I need not stand to multiply reasons: you see a man hath need of a great deal of wisdome. And, which is the second branch, as he needs it,

He may have this heavenly wisdome: As S. Paul saith here, I walk not Wisdome may be bad. according to fleshly wisdome, but by the grace of God; the grace of wisdome he means, according to heavenly wisdome: as he needed it, so he had it. Saint James tells you how you may have it, If any man lack wisdome, to guide his life either in prosperity, or adversity, how to abound without pride, and how to bear afflictions: how to make his prosperity that it be not a snare to him, If any man lack wisdome, let him ask it of God, who is the Fountain of wis­dome; let him light his candle at Gods light. Carnal wisdome lights its candle at hell-fire: a Carnal man, rather then he will misse of his ends, he will go to hell, he, and his riches, and policy, and all: it is otherwise with heavenly wisdome. We have need of wisdome, and wisdome we may have.

The vessel that we must fetch it in is faith, and the vent of faith is pray­er: faith sends its Ambassadour prayer to God. If any man lack wisdome, let him go to God.

[Page 293] And surely thus Solomon did, he is an example of that. He saw he lack­ed wisdome, to govern so great a people as was committed to his charge; God was so well pleased with his petition, that he gave him wisdome, and wealth, and honour too.

Make this Use of it: Let us consider what relation we stand in; in what Use. To go to God for wisdome. ranck God hath set us; let us consider what good we are advantaged to do by the place we are in; what helps we have to do it, and what mischiefs, and inconveniences may come: and let every man in his place and standing consider what good he may do, and what evil he may avoid, and let us go to God for wisdome.

He that is a Magistrate, let him do as Solomon did, desire God above all things to give him wisdome to rule as he should; that God would give him a publick heart for a publick place, and he will do it. And those that in their families would have wisdome to go in and out before them; let them go to God for wisdome, that they may avoid the snares that are incident to family-government, distrustfulnesse, worldlinesse, unfaithfulnesse in their particular calling. And so for personal wisdome, to guide and manage our own persons: let us desire wisdome of God, to know the hidden abomina­tions of our own hearts, the deceits and subtilties of our own hearts, which is out of measure deceitful. To know our particular sins, to know what hurts us, and to know how to avoid it, and how to carry our selves in our particular wayes, to order our conversation aright every way. We see here S. Paul led his life and conversation by that wisdome: as it was needfull for him, so he had it: and we must go all to the same spring for it, we must go to God.

And we must know, that God will not onely make us wise to salvati­on, that he will not onely give us wisdome in things that meerly concern God gives wis­dome for the things of this life. heaven: but the same love, the same care that gives us wisdome that way, will give us wisdome in our particular callings to take every step to heaven; the same Spirit of God doth all. He gives us grace necessary to sal­vation, and he gives us grace likewise for the leading of a Christian life.

Therefore it is an abominable conceit, to distinguish Religion from Policy and Government, as if the reasons of Religion were one, and the reasons of State were another; and as if these were distinguished one against another; it is an abominable Atheistical conceit: for the same hea­venly Spirit of God that reveales the mysteries of salvation, reaveales like­wise to men the mysteries of State.

Christ hath the keyes of heaven, of the mysteries of God; and he hath the keyes of all earthly policy whatsoever. He hath the greater, hath he not the lesse? Doth he guide us by his Spirit in heavenly mysteries; and then for matters of Policy, and Government of States, and Common-Wealths, are we to be guided by the Devil, by devillish, carnal wisdome? No, he gives all wisdome in its due place, even wisdome for common things.

Therefore consider, when men will not be ruled by God, by wisdome from above, in the regiment and government of their lives, how fearfully, Men leaving Gods wisdome▪ miscarry. and shamefully they miscarry; Partly by reason of the accidents of this life, and the variety of businesse. You know wisdome as it governs our life about the things of this world, it deales with things unstable, uncertain and vain, as Solomon saith, they continue not long in the same state; therefore [Page 294] if a man have not a better wisdome then his own, he shall be mightily to seek. Partly because of the imperfection of his wisdome: the things are imperfect, and the wisdome without it be guided from heaven is much to seek oft-times.

Take the wisest man when he leaves heavenly wisdome once, as we see in Solomon, he thinks to strengthen himself by combination with Idolaters that were near to him, did he not miscarry fouly? And hath not God made the wisest man that ever were in the world exemplary for grosse miscarria­ges, because they had too much confidence in their parts, and neglected the guidance of God in the course of their lives? Who was more fool then Achitophel? who was a greater fool then Saul, and then He [...]od?

The Emperours had great conceits: Constantine the Great, a good Christian Emperour, he had a conceit, if he could stablish a new Seat at Bizantium, Constantinople it was called afterwards; He would seat the Empire there: he would rule Rome by a Vice Roy, by another, and he would be there himself, and rule all the Eastern parts of the world. A goodly conceit he had of it: but this proved the ruine both of East and West. For hereupon when he was absent from Rome, the Pope of Rome he came up and grew by little and little. The Emperours they thought they did a great matter to advance the Pope, who was Christs Vicar, a spiritual man: they consulted with Carnal wisdome, and he came and over-topped them, and eat them out, and out-grew them: as the Ivie doth the tree that nourisheth it. The Pope never left growing till he had over-topped them. So men, when they go to carnal wisdome, and neglect prayer, and neglect the counsel of God, and the wisdome of God to guide them in the matters of this life as well as for the life to come, they come to miscarry grosly.

Therefore let us take S. James his counsel: We all lack wisdome, let us every day beg it of God; desire God every day that he would Make our way plain before u, in our particular goings in and out: that he would disco­ver to us what is best.

And here I might take occasion to reprove sharply the Atheisme of ma­ny, that would be accounted great States men, that bring all Religion to Use. Reproo [...] of those that subordi­nate Religion to State-Policy. reasons of State. They bring Heaven under earth, and clean subvert, and overthrow the order of things: and therefore no wonder if they miscarry. They care not what Religion it be, so it may stand with Peace; whether it be false or true, if it may stand with the peace of the State, all is well. Give me leave to touch it but in a word: It is a most abominable conceit. Religion is not a thing so alterable: Religion is a commanding thing, it is to command all other things, and all other things serve that. And it is not a matter of fancy and opinion (as they think out of their atheisme) to keep men in awe. It is stablished upon the same ground as that there is a God: that upon the same ground that we say God is, upon the same ground we may say Religion is. It teacheth us that that God is to be observed: and that Christ is equal to him as God, and inferiour to him in regard of his humanity, &c. So that there is the same ground that there is a God, and that there is a Religion.

And so again, by the same reason that there is one God, by the same reason there is but one Religion. And it is not any Religion that will serve the turn: For that one God will be worshipped his own way. There is one God, one Truth. And that one Religion must needs be that in which that [Page 295] one God discovers and reveales himself, and not that which man deviseth: For will any Master be served with the device of his servant? And will God suffer his creature to devise a Religion to serve him? Therefore there is of necessity, as one God, so one Religion, and that one Religion must be that which that God hath left in his Word.

Therefore those that are to govern States, as they will answer to that one God; they are to establish that Religion that he hath left to the world in his Word, and not any Religion: not that which men have devised. To go a little further.

In that one Religion that is left by him, there must be a care had that the people live by the rules of that one: For this is a rule in nature, nothing in Religion will help him, that will not live according to the rules of it: there­fore it concerns all that are not atheists, to labour to stablish one Religion, and obedience to that one.

And every particular man as he looks for good by his Religion, is not to live by the rules of fleshly wisdome; but by the rules of Religion.

And here a man might deplore the misery of poor Religion above all other things, above all other Arts, and Trades: In other Arts and Trades he is accounted no body, that works not according to his Trade: and that hath not (besides some speculative skill, and rules in his head, that hath not) skill to work, he is accounted no body, but a talker except he doth: But in Religion men think it is enough to know: practise it goes under base names. Any common conscience, any common care, and obedience to the rules we must be saved by is reproached, and rejected. Religion will not do a man good, except he be ruled by it. Wherefore serves the rule but to bring things to it? But I will not stand on this point longer.

There is a necessity of wisdome. And this wisdome may be had; and this wisdome it leads not onely to salvation, but it reacheth to the State, and it leads every man in his calling. Well, we may see (to touch that by the way) In the third place,

My Conversation hath been by the Grace of God, that is, in wisdome; he Observ. True wisdome toucheth Con­versation. puts the general for the particular: there was other graces besides; but to­gether with them there was this wisdome: So, wisdome tends to con­versation.

Mark what I said, wisdome is not in word, but in work: A man that will be Master of his Trade must work; when a man can work well, he is Master of his Trade, and not till then: Religion tends to practice. You know what Christ saith, If you know these things, happy are ye if ye do them: He intailes happinesse to doing, If you know these things, he saith not you are happy if you know them: no, If you know these things, happy are you if you do them: For indeed true wisdome is not onely speculative. This wisdome, understanding and knowledge when it is true, and spiritual, it alway tends to practice; and practice is never sound but when it springs from wisdome; from things known: Every Article in the Creed it tends to practice in a Christians life, and quickens practice every Article: so wisdome tends to conversation.

Now, besides that main wisdome which properly concerns salvation, there is another wisdome which is more particular, that tends to conversa­tion: which is called Spiritual Prudence for particular actions. This comes [Page 296] from the Spirit of God, I Wisdome dwell with Prudence. Wheresoever there is wisdome to salvation, there is prudence to the guidance of a Christian's life.

But in a word, if so be that wisdome tend to conversation, and is joyned with it, You may see that all naughty livers are no bodies in Religion, they Use. Bad livers no bodies in Reli­gion. are fooles in Religion: wherefore serves knowledge? wherefore serves light, but to walk by? wherefore serves an instrument, but to work by? wherefore serves wisdome, but to guide our lives by? Is it to be matter of discourse and talk? Therefore this doth demonstrate clearly (to any man that thinks there is any Religion, or any heaven,) who be the best Chri­stians, even those that by the Spirit know the wisdome that God hath re­vealed in his Word, and apply it in their lives and conversations to be ru­led by it, to work to that end. Wisdome prefixeth an end alway, and those that work to that end they are wise men: he is a wise man that works to attain his end. Now there is no man that can attain his end by meer knowledge, he attains his end by working, by doing: therefore the wisest Christian he sets himself to converse wisely, and holily: and he shewes his re­ligion in his particular calling, in every thing: If any man be Religious, let him shew it in holy Conversation: let him be unspotted of the world. So much for that.

To give a little further light to the words. Grace is either the free fa­vour of God in himself, issuing from his goodnesse, whereupon we have Grace two-fold. 1. The favour of God. forgivenesse of sins, and acceptation through Jesus Christ to life everlast­ing: This is grace resting in the breast of God, but is onely entertained of us, and works no change in us of it self.

Or else grace is something from that favour, from that free grace of God, 2. Something wrought in us. wrought in us. And thar grace wrought in us, is,

First the grace of a whole, universal change: for whomsoever God ac­cepts graciously to life everlasting, he gives them the gifts of grace, with 1. A Change. his favour: he changeth their nature, that they may be fit to entertain fel­lowship with him: For when by grace he accepts us to favour, if he should not alter our natures, alas, what a case were we in? were we fit for communion with God? No; therefore that we may have communion with God, he alters our dispositions, that we may be holy as he is holy: this change is the first change in Christianity.

Now in this gracious change (which is a work of the gracious Spirit derived 2. Particular gra­ces. to us by Christ, in whom our nature is filled with all grace, and in whom we receive grace for grace) there are graces wrought: as,

First, a heavenly light to see a further end then ever we saw before: a heavenly convincing light to see the love of God, to see life everlasting, to 1. Heavenly light. see glorious things.

And withal comes the grace of Love to carry the whole inward man to 2. Love. the things that we see.

Then there is the grace of Hope to expect, and Patience to indure 3. Hope, Patience. all till we be possest of that which our understandings are enlightned to see.

And Faith perswades the soul where to have it, and relies on the Pro­mise; 4. Faith. so particular graces are wrought. Therefore that is one reason why the Apostle names not wisdome in particular, when he saith, We have not [Page 297] led our conversation according to carnal fleshly wisdome, but by Grace: his mean­ing is, that a Christian when he hath heavenly wisdome, he hath all graces, and wisdome together. There is a connexion, a combination of graces, as I said: so he leads his life by all graces: for all graces are necessary to a Christian life: therefore instead of wisdome, he puts the word grace.

Now besides these, besides the favour of God accepting us in Christ: 3. Exciting, apply­ing, strengthen­ing Grace. And besides the working of these graces in us, in, and after our conversion, there is another degree of grace requisite, which is a particular exciting, applying, strengthening grace, which is required to every good act, to act every good work, and to resist every evil, and to enjoy good things as we ought to enjoy them. I say, there is a grace necessary to withstand tempta­tions in all evil, besides graces habitual that are wrought in us, of Faith, and Love, and Hope, &c. These except they be actuated, and enlivened by the continual work of the Spirit; except they be brought to act, and a new strength put into them, they are not sufficient for a Christian life. Therefore S. Paul here by Grace, meanes not onely the graces of the Spirit, habitual graces; but the power of the Spirit acting, enlivening, quickening and strengthening him against every evil in particular, and to every good work in particular.

In that the Apostle here, though he principally mean wisdome, yet he names Grace, the next point I will observe is this, That

All the wisdome we have comes from Grace, meerly from Grace. And this Grace is not wanting to us when we have renounced our fleshly wis­dome. Heavenly wisdome comes altogether from Grace. To make this a little clear: Whatsoever is spiritual it comes from Christ: since the fall we have nothing but by especial grace. God being reconciled by Jesus Christ, he hath placed all fulnesse of grace in him: he hath inriched our nature in him with wisdome, and all graces whatsoever. All the treasures of wisdome are in him, and all other graces. God the Father, and our Sa­viour Christ, they send the Spirit, they communicate the Spirit, which takes of Christ, and doth enlighten, and quicken, and guide all those that are members of Christ. All in particular, all inward things come from Grace; Grace comes from the Spirit, the Spirit from Christ, and this is the descent of Grace and Wisdome.

Thereupon they are taken indefinitely in Scripture, sometimes to walk wisely, to walk graciously, sometimes to walk in the Spirit, sometimes to walk in Christ, it is all one; sometimes to be in Christ, Whosoever is in Christ, &c. And to walk in the Spirit, and by the Spirit, to pray in the Spirit, and in wisdome, and in faith, or to live by faith, or to live by Grace, or in Grace; they are all one, because they are subordinate. For Christ is the treasure of the Church: all that is Good for the Church is laid up in him, Wisdome, and whatsoever: Of his fulnesse we receive Grace for Grace. Grace, answerable to the grace that is in him: he vouchsafes us his Spirit.

Now the Spirit guides us not immediately, but it works a habit in us (as we call it,) it works somewhat in us to dispose us to that which is good. And when that is wrought, the Spirit guides us to every particular action. These things that the Spirit works in us are called Graces: because they [Page 298] come from out of our selves by the Spirit. so wisdome is called Grace, because it comes from the Spirit: the Spirit comes from Christ, and Christ hath grace, not onely grace in himself, but he infuseth Grace into us: he hath not onely abundance, but redundance; not only Grace flowing in himself, but redundant, overflowing to all his members. This Saint Paul meanes, when he saith, We have had our Conversation by the Grace of God, that is, by such blessed habits of Wisdome, Faith, Love, &c. as are wrought by the Spirit of God, which Spirit is given us by Jesus Christ our head.

Hence we learn, that every thing that is necessary to bring us to heaven, it is a grace; that is, it comes from without us. Adam had it within him, Every thing necessary to hea­ven, a grace. he was trusted with his riches himself: but now in Jesus Christ we have all of Grace: we have all out of our selves. Christ is the Sun, we have all our beams from him, all our light, all our life from him: he is the head, all our motion is from him. And this is not onely true of habits (as we call them) that is, a constant work, or disposition wrought in Gods Chil­dren, which for the most part they carry about with them: but likewise in all the particular passages of their life, they have need of grace for every particular action. And herein the soul is like to the ayr: the ayr stands in need of light, and if it be not enlightned by the Sun, it is presently dark: so a man is no wiser in particular actions, then God will make him on the sudden: put case he be a man of a wise spirit for the most part, that he passeth for an understanding man, and is so: yet except he have the grace of Gods Spirit, except he have wisdome to guide him in particular, he is no wiser then God at that time will make him to be. You see all motion in the body it comes from the head: let the spirits in the head be obstru­cted never so little, and there followes an apoplexy, there will be no mo­tion: so all our wisdome, all the direction that we have to lead our lives as becomes Christians, it comes from Christ, it comes from Grace: not only the disposition, but likewise every particular action: for we need Grace continually to assist us, to excite, and stirre up our powers, and to strengthen them against oppositions: and if the opposition be strong, we have need of a stronger Grace.

There is never a good work that we do but it is opposed from within us, from without us. From within us, by Carnal wisdome (as I said be­fore,) and by carnal passions, and affections. From without us, by Satan, by the world, and by men that are led with the spirit of the Devil: there­fore there is need of a strength above our own. Besides the Grace that is in us ordinarily, there needs a new particular strength and light, to particu­lar actions.

Doth all come from God, and from his Grace? Let us take heed (when we have any thing) of sacrilegious affections, of attributing any thing to Use. Not to ascribe any thing to our selves. our selves, to our own wisdome, and let us give all presently to Grace. Mark the phrase of S. Paul here, Not by fleshly wisdome, but by the Grace of God: he doth not say, by any habit in my self; he doth not say, by any wisdome that is in me, but he chooseth that which is in God, Grace, and favour; because he would not rob God of any honour. It was a proud term the Philosophers had, as I said, sometimes they called their moral vertues ha­bits: and if we consider them meerly as they are in the person, they are habits; but indeed they are graces: the Scripture gives them a more hea­venly term, Grace; those things that we guide our lives by, as Wisdome, [Page 299] Love, Temperance, Sobriety. Grace is a fitter word then habit, because then we consider them as they come from God freely: they are graces, they come from grace and favour. And when men differ one from another in wisdome, they differ in grace and favour; he gives more light, he opens the understanding of one more then another. Therefore S. Paul was wise, and careful this way, when he speaks of that he had done himself, lest he should rob God, Not I, oh not I, 1 Cor. 15. but the Grace of God that was in me; that was all in all: For indeed we are what we are, and we do what we do by Grace. Even as by our selves we are men; we are what we are, and we do what we do, by our soules, by our reason and understand­ing: so it is with spiritual grace, we are what we are out of our selves by spiritual grace, and we do what we do by spiritual grace. And when that ceaseth, when God suspends the blessed motions of his Spirit to humble us, alas, we are dark; a man is a confused creature, he is at a losse, he is in dark­nesse for the particular managing of his life; he knowes not what to do, he knowes not what to speak, he is puzzled in every particular action. And therefore when he hath spoken, or done that which is fit, he should consider it is a grace.

My Conversation hath been in the Grace of God, saith the Apostle. There­fore let us sanctifie God in our hearts this way. And when we stand in need of any direction, desire God of his grace to give us wisdome, and to give us the grace that we stand in need of. That is for the phrase. The point as I told you was this, That

For saith S. Paul, My Conversation hath been in Grace, which God did minister to me, and hath ministred to me to lead my life by.

The Reason is this; Christ hath undertaken to give us grace if we be Reason. Christ hath un­dertaken it. his. Men under grace shall never want grace to lead a Christian life. For Christ hath undertaken to be our Head, to be our Husband, to be our guide in our way to heaven. As our head he is to give us motion, to move us as his members. As he is our Shepherd, as he saith, I am the good Shepherd; so he is to lead us in our wayes and passages, in his paths, to conduct us to happinesse. And as he is our husband, so he is to be the head of his wife, to guide us, it is his office. And he works according to his own office. He is a King to subdue in us whatsoever is contrary to his good Spirit, to sub­due our rebellions, and to bring all our Imaginations under his Spirit: as well as to be a Priest to make peace between God and us. He is a King to rule us, and to over-rule in us whatsoever is ill. And he is a Prophet to teach us and to guide us. He is the Angel of the Covenant, the great Coun­sellour, that hath the Spirit of Counsel in him, Esay 9. 6. not for himself onely, but for his Church.

Therefore as all the things that we need, come from grace, and from the favour of God; so we need not doubt of the grace of God in Christ; being reconciled, he is willing to give us grace.

This I observe, to cut off all cavils of flesh and blood, and to arm us against all discouragements.

There are two things that greatly hinder us from a Christian course, Pre­sumption, and Despair.

[Page 300] Presumption, to set upon things, without asking grace of God, without Presumpti­on. depending upon his direction by the strength of naturall parts, of naturall wit.

And then Despair: when a man saith, What should I go about these Against De­spair. Consider our parts and duty. things? I shall never bring them to passe. No: First consider thy stand­ing, thy place, and calling; and then consider the abilities that God hath given thee: consider thy parts, consider thy duty that thou art to do. And beg of God assistance, and strength; and if it be a thing that belong to thee, Beg assistance of God. go on, set on all the duties that belong to thy place, in this confidence that thou shalt have grace.

Go to the Fountain, to Christ for grace for the direction of thy life; Go to Christ. he is the light of life, he is the Way, he is all in all to bring us to hea­ven.

Wherefore serves all the Promises, not onely of life everlasting, but even of grace? but to encourage us to set on holy duties in confidence, that Go to the Pro­mises. if we have a will to be out of Satan's Kingdome, and if we have a will to be out of fleshly wisdome, God will take us into his Kingdome, and into his Government. He will give the Spirit to them that ask him Now the Spirit is a Spirit of direction, a Spirit of assistance, a Spirit of strength and comfort, it serves all turnes. How many Promises are wrapped in that promise of the Spirit? In want of direction he shall be our Counsellour; in want of strength, to assist us. In perplexities, when we know not which way to turn us, to advise us. In extremities, when we are ready to sink, to comfort us. He will give us his holy Spirit to supply all our defects in a fit time if we ask him: If we find our need, and if we will renounce our carnal wisdome. Therefore set on those duties that God calls you to.

And withall, do as S. Paul doth here, (he sets the negative before the Renounce Car­nal Wisdome. affirmative,) renounce carnal wisdome, be not guided by that: trust per­fectly to the Word of Grace, and to the Spirit of Grace: (for the Word of Grace, and the Spirit of Grace go together) and then you shall find that God will do abundantly above all that you are able to ask or think. Luther when he set on the work of Reformation, those that saw him at the first might have said, Get thee into thy Cloyster, and say, Lord have mercy upon thee, for thou settest on a work impossible. But he saw the parts that God had gi­ven him, that he had wit to understand the abuses of the times: and he had given him courage: he saw by his profession he was called to be a Divine, his conscience was awaked to see the abominations of the times, and he set on to discover these things. Did Christ leave him? No, he did not, but gave successe to him to be admired of all. When all the world was set against one man, yet he prevailed against them all: even because he walked as S. Paul did here, in sincerity, and simplicity; that is, he looked to the truth of the cause, and not to his own honour, or profit, or pleasure: he was con­tent to be no wiser then the Book of God would have him to be; to be no richer or greater in the world then God would have him; but committed himself to God in simplicity, and sincerity: how did God maintain him? wondrously, to admiration. I instance in him, to shew how base distrust causeth things to be no better carried then they are.

Now to incourage you to go to the grace of God, to go to the Fountain, and not to be held under carnal wisdome, under these pretexts, Oh, if I do Incouragements to be guided by Grace. not hearken to carnal wisdome, I shall be a beggar, I shall never rise, I shall never do this or that in the world, I shall never escape this and that danger. [Page 301] Fie upon those base conceits: S. Paul here renounceth the regiment of carnal wisdome: what became of him? did he want a guide? Grace took him up, Not by carnal wisdome, but by the Grace of God. When we come under the government of God, we come under the government of grace. And we shall want nothing either for heaven or earth that is for our good.

Whatsoever we had that was good, before we were gracious, that we keep still, and it is under a better guide. Were we learned before? were we wise before? had we authority before? were we noble before? we lose none of these when we come under Christ; but he advanceth and ele­vates these, he makes them better. If we were wise, he makes us graciously wise; if we were learned, if we were noble, he makes us doubly noble: we lose nothing, but we are under a sweeter government, the government of grace, which is a mild government, a government that tends to the ad­vancing of us above our selves; that advanceth us to be the Spouse of Christ, and the heires of heaven.

Those that are in Christ Jesus, and are led by his Spirit, they are his. In Rom. 8. there is excellently set down the prerogatives that they have: those that lead their conversation in simplicity and sincerity, those that are in Christ, and in the Spirit, and in Grace, there is no Damnation to them. And then again, if they suffer any thing; saith he, The afflictions of this world are not worthy of the glory that shall be revealed. If they have any infirmities, saith he, The Spirit helps our infirmities. The Spirit teacheth us how to pray, when we know not how to pray. If we suffer any evil[?], God turns all to good: All things shall work together for the best to them that fear God. For infirmities in other things we have Christ, and he makes intercession in heaven: Who shall lay any thing to the charge of Gods people that are in Christ, that are in Grace, that are in the Spirit? such as S. Paul was here, it is Christ that is dead, or rather that is risen again, and makes intercession for us. And if he have given us Christ, shall he not with him give us all things else? If he have given us Christ, he will give us grace to bring us to heaven. See the excellent estate of a Christian that is under the regiment of Christ, that is led by the Spirit, That Chapter may serve instead of all.

And see the sweet combination here, how he knits these things together, My rejoycing is this, that I have not had my Conversation in fleshly wisdome, but by the Grace of God. Here is a knitting together of divers things that seem to differ: as, here is wisdome, and simplicity, I have had my conversation by the grace of God, by wisdome, and yet in simplicity. For it is wisdome to be simple: when a man hath strength of parts, it is wisdome to bring them parts to simplicity.

It is wisdome to be simple concerning that which is evil; for a man to be simple there, is his best way; there is wisdome joyned with his simplicity. Then again, besides Wisdome, and Simplicity, here is Our Conversation, and Gods Grace, both joyned together. S. Paul by grace guided his conversa­tion. So God stirres us to do all that we do: we see, but he opens our eyes to see: we hear, but he opens our ears: we believe, but he opens our hearts to believe.

This I speak, to reconcile some seeming difference: Doth Gods Spirit do all, and we do nothing? We do all subordinately, we move as we are moved; we see as we are enlightned: we hear as we are made to hear. We are wise as far as he makes us wise: we do, but it is he that makes us do.

[Page 302] Saint Paul here led his conversation, but it was grace that moved him to lead it graciously. Well then, he that joynes simplicity and wisdome toge­ther, the wisdome of the Serpent, and the simplicity of the Dove: he that trusts in God, and grace, and yet in trusting to grace, doth all that he can, and goes on in a Christian course, he shall rejoyce: Our rejoycing is this, that we have had our Conversation in simplicity, and according to the rule of Grace, not by fleshly wisdome.

Consider seriously of it, what a joy will this be, that we have led our lives by a rule different from the world? that we have led our lives and courses, according to the motion of Gods blessed Spirit: this must needs bring joy and rejoycing with it in what estate soever.

The world joyn these together, simplicity, and sincerity of life where they see them, that they may slander them, that they may lay imputations up­on them: they see they are courses opposite to theirs, and they lay load on them. But what doth God? where there is simplicity and wisdome, and a holy Conversation, he addes his Spirit, he joyns the Spirit of grace, which is a Spirit of joy alwaies. As light and comfort go with the Sun; so the Spirit of joy and comfort go alway with the Spirit of grace. Saint Paul here in regard of the world was afflicted, he received the sentence of death, he was slandered and misused; yet to God-ward saith he, Our rejoycing is this, that we have led our Conversation according to Grace, according to the motion of Gods blessed Spirit, and not with fleshly wisdome.

If this be so, that the joy of Gods Spirit goes with the grace of Gods Spirit; and that those that lead their conversation by grace have a rejoycing above all imputations, and slanders whatsoever: Let this be an incourage­ment to us to lead a godly life: we all seek for joy; every creature seeks for joy: if we would have joy within us, if we would have a spring of joy, let us labour to lead a conversation by this rule, by grace, by the motion of Gods Spirit, which is ready to guide us if we commit our selves to his gui­dance.

To come then to make an Use of trial, whether we lead our lives by this gracious wisdome or no, and not by carnal wisdome. And then to come to direct us how to lead our lives by the grace of God, which is the ground of all joy and comfort, as S. Paul saith here.

How shall a man know whether he lead his life by this spiritual, gracious wisdome, or no? Quest.

I answer, mark the opposition here, Not with fleshly wisdome, but by the Grace of God. He then doth lead his life by the Grace of God, that doth re­nounce Answ. Signes of being led by Grace. carnal, and fleshly wisdome. Carnal wisdome is a false rule, and it cannot stand together with grace, they one expell another. A double­minded 1. To renounce carnal wisdome. man, saith S. James, is unconstant in all his waies; that is, he that hath two strings to his bowe: he that will be content to be led by the grace of God, and by the Word of God, which is the Word of his Grace, and yet notwithstanding he will have carnal policies, he will have shifts too, he is a double minded man: he is not now under the government of grace, he halteth, as the Prophet tells the Israelites, Why do you halt? so he halteth between carnal, and heavenly wisdome. He is loath to renounce carnal wisdome: no, he thinks if he do, he shall be a fool, he shall lose this way of getting, and that way of rising.

[Page 303] But he that is under the Spirit of God; that is under Grace, and is gui­ded by it, he will renounce the motions, and stirrings of carnal wisdome: When Carnall Wisdome, like to Eve, or like Job's Wife, or like Peter shall suggest, Oh, spare your self, why will you do this? why will you go on in these courses? yet notwithstanding he is able to renounce it.

The most of Gods Judgments in this world, on his Children, it is for this halting: they have much carnal wisdome in them; and God to work it out of them is forced to crosse them sharply in their projects and courses; and all to bring them to rely on Grace, to rely on his Government in the use of good meanes: For we must serve Gods providence in the use of good means.

A man may know by Gods afflicting of his Children, that they deal too much in carnal wisdome: for if it were not for carnal wisdome, if we would submit our selves to his sweet, and easie guidance, and use the lawful means that he hath discovered in a lawful calling; if we would observe lawfull courses: alas, we should see a clear light, and an easie passage, we need not to use these shifts: but because we cannot do so, we are loath to trust him; but we are double-minded, we will be ruled by him a little, but we will be politick and subtile; therefore he sends crosses upon crosses upon our car­nal ends and projects: especially those that are his Children, he will not suffer them to prosper in ill courses.

That is one sign, those that are led by the grace of God, they will not be led by Gods enemy, and the enemy of their own soules: now God, and our own soules have not a worse enemy then carnal fleshly wisdome; that is evident from the opposition.

Those that deny carnal wisdome, that deny themselves, and put them­selves upon God, it is a good Evidence. And as it is a sign, so it is a cause. You see in holy Abraham, when he had put himself on God, and left his Countrey, and his fathers house, God guided him, God took him into his government. I am God Al-sufficient, walk before me, and be perfect. God meanes this, That by leaving all other things, and cleaving to me, thou shalt lose nothing, thou shalt have all in me, I will be al-sufficient; therefore walk before me, and be perfect, be sincere. A man shall never know what God will do for him till he put himself upon him, and cease to try him, and begin to trust him: trust him once, honour him of his Word; have not a double eye, partly to carnal means, and partly to him, but have a single eye to his wisdom, and know that he will reward thee and keep promise. It is an excellent thing to deny carnal wisdome.

How many Cavils might blessed Noah have had, before he built the Ark? The world would scorn him as an old doting man, that would go about to be wiser then all the world besides. But he denies all carnal reason, and rejects the scornes of sinful persons, and obeyes God: and we see how God protected him, and went on with him. And so in David, and S. Paul.

And to adde a little to that I touched before, God usually strangely crosses carnal wisdome, because men will not deny their carnall will, and their carnal wit. There was never any Politician in the world that ever was, but complained of it, if he lived any time in the world, that God went beyond him. Saith the Heathen man Tully, I thought my self wise, but [Page 304] I never was so: and so they may all take up the same complaint. God dashes the Imaginations of the proud. They build a Babel, a confusion to themselves and others, that are led by carnal wisdome, that will not trust to the grace of God.

Let no man flatter himself, but trust in God, and not rely upon carnal wisdome, and such courses. Those that will bring Religion to reasons of State, and policy: and subject the highest thing in the world to the basest thing, which is carnal wit, (as I said before) we see what they do. The nature of man infinitely desireth the accomplishment of their will. We see that where corruption may have the greatest advantage in greatnesse; let them have their will, they will overthrow a world to have it: their wit is bent to serve their will.

All witty men that account it a heaven upon earth to have their will, instead of law, and conscience and all, they set their wits on the strain to serve their will, and so set themselves against God. Is it not Gods honour to set himself against them? Was there ever any fierce against God and pro­spered? saith Job. Denial of fleshly wit, and will, and wisdome, it is both a sign and evidence of grace: and it is a meanes likewise why Gods grace will lead us: when we deny that which is strong in us, God will make a supply by his Grace; we are no losers by it.

Again, you see here in the Text, where the life is led by the Grace of Sign 2. Simplicity. God, by the Spirit of God stirring us, acting us, leading, moving, and strengthening of us; there a mans courses are in simplicity and sincerity: the soul that is under grace will put it self simply upon God; that soul will be no wiser then the Word of God makes it to be; it will be no hap­pier, no richer then God makes it, it will use no other meanes then what God allowes: this is plainnesse, and singlenesse, and simplicity of heart.

Again, it will be in sincerity: where a man leads his life graciously, his Sincerity. actions are sincere: this grace as it comes from God, so it tends to God, sincerity looks to God, it doth things as to God. So that where Grace is, it carries a man above himself, to seek the glory of God, and life ever­lasting, to have spiritual and heavenly ends, to seek God in all things. The grace of God in S. Paul guided him to lead his life in the simplicity and sin­cerity of God; that is sincerity that looks to, and aimes at God in all things.

And indeed, a gracious man, and onely a gracious man, can look out of himself to an end above himself: onely a gracious man can aime at Gods glory, at the pleasing of God; why? because onely a gracious man knowes that he hath better things in God then in the world. A worldly man makes himself his term; he makes himself his last end: because he knowes not better out of himself then in himself: he dares not venture upon Gods [...]avour, to put all upon that, he knowes not whether he be his friend or no; he thinks he is his enemy, as he may well enough, by his ill courses: onely the gracious man can put himself upon God; he knowes he is re­deemed out of a miserable condition into a glorious-estate: and if he should be denyed of all the world, yet he knowes he hath more happinesse in him, then he can look for here: he knowes he would be Al sufficient for him: he is assured of his salvation, therefore he hath higher ends, he is sincere in all things.

[Page 305] God when he is honoured by trusting of him, when in sincerity we make him our wisdome, and make his Word our rule, and the happinesse that he hath promised our chief happinesse that we aime at, and rest in him; when we honour him so far, then he makes a supply of all other things. But I spake of sincerity to the full before, onely I bring it now, to shew how it is a note of a man that makes the Grace of God his guide, he walks sincerely; he seeks the glory of God.

Thirdly, he that walks by the Grace of God, and in the grace of God, Sign 3. The strength of Grace. by it as a rule, and in it as a principle, he that walks in it, and by it, and through it: you shall see it by the ability that is in him above nature, by the things that he doth, that other men cannot do that walk not by grace: there­fore you have a trial of a man that converseth by grace, from hence; he can crosse the common corruptions of the place, and of the time he lives in: he is not a slave, he is not inthralled to common feares, to common hopes, to the common joyes and delights that the world is carried withall: but as Grace is a thing that is mighty, and strong, and powerful of it self, it is a Spirit: the Spirit is like the wind as Christ tells Nicodemus; it is a mighty, powerful, strong thing: so it makes him strong, it inables a mans spirit to do above himself, above that which he could do if he had not grace. It makes him deny himself in matter of pleasure, in matter of profit, it will make him crosse himself in matter of revenge, as David spared Saul when he had him in his power. It will make him triumph over all estates, he can abound, and he can want, as S. Paul saith.

Other men are changeable with their condition; they are cast down in adversity, they are puffed up in prosperity, they can deny themselves in nothing: they are alwayes inthralled to their base pleasures, and profits, and honours, they are alwayes swayed with some carnal end or other. Grace it raiseth a man above nature, he can do that which another can­not do, he can indure that which another man cannot indure: he can dye, he can indure shame, he can resist that which another man cannot resist.

In a word, you may know Grace in a man that hath great parts of na­ture: Sign 4. In men of great parts. By abasing his gifts and parts. How shall we distinguish grace from nature in him? Thus, you shall have him subdue his parts unto grace, and to the rules of Religion: If he have a strong wit, he will not make shew of the strength of it, as though he would break through businesse with his wit; but he will consult with conscience. You may know a man that is led by grace, especially where there are great parts; he can deny not onely his corruptions, but other things if they stand not at that time with the will of God: he forbeares ostentation of learning when he sees it is hurtfull, when it is rather to shew himself, then to get glory to God, or to win soules. When a man sees that such and such courses might crush another, and advance himself: yet if it touch upon conscience he will not do: here is a conflict between parts, and the Grace of God, and goodnesse: now when a man in this can deny him­self, it is a sign that a man makes grace his guide.

It is not so easie in weaker dispositions: for men seem sometimes to be good, when it is defect of parts: but in men of ability it proceeds not from defect, or want of parts, but it is the power of Grace onely whereby they are swayed; such a man dares not do it: he wants not ability or skill, but he dares not offend God, he dares not seek himself, he dares not give scope to his wit, and to his vain mind, he knowes what spirit in him moves such [Page 306] things, and he suppresseth them presently, and yields to the motions of Gods blessed Spirit.

But yet in weaker men a man may know when such a one is ruled by grace: thus; when a man sees something in him that strengthens nature, as, Grace In men of wea­ker parts. takes not away nature, but betters it. When you see a man, that otherwise is simple, yet he is wondrous skilful in resisting a temptation, skilfull in gi­ving advice, skilful in keeping the peace of his conscience, skilful in giving reproof, even above himself: a man may know that he hath a better School­master, that the Spirit of God, the Spirit of Grace is his Schoolmaster.

So that whether a man have strong, or weak parts, a man may know whether he be led by grace or no. In the weaker it raiseth him above him­self: in the stronger, when the exercise of his parts of nature, and grace cannot stand together, it makes him deny himself: that he may be led by the one, he denies the other altogether: this is gracious wisdome.

Again, a man may know that he leads his life in gracious wisdome, or by gracious wisdome, when he fetcheth reasons for his actions, not from Sign 5. From the ground of his actions. things below, but from Religion, from conscience, from spiritual things: he doth not fetch the reason of his actions from this, that this will profit me, or I shall advantage my self thus and thus: but he fetcheth the reasons and ground of his actions higher; this is pleasing to God, this is according to the peace of my conscience, this is for the good of the Church, for the good of the State I live in; this is for the good of my Christian brethren. The strongest reason of a Christian is that that makes for Religion, and for con­science: if he may gain in his own particular one way, and gain to the State, or Religion another, he considers not, what will it advantage me? but, what is it for Religion? It is the chief prevailing reason, how he may gain to Religion, and the glory of God: he will not redeem his life to impeach the glory of God, and Religion. This is a man that leads his life by grace.

Again, where grace is, there graces are together: there is a sweet link­ing Sign 6. Graces are to­gether. of them: therefore S. Paul instead of wisdome, names Grace of God, all grace. A man therefore may know that he is led by grace, when there is no solitary grace: for where grace is solitary, it is not at all, it is but a sha­dow.

For there is not one grace but it is of special use in the managing of a Christians life and conversation: therefore S Panl instead of wisdome, puts Every Grace of use to a Chri­stian. grace here. For instance, there is a great necessity of seeing by a light above nature, things above nature. If a man lead a life above nature, there is a necessity of heavenly illumination and conviction, that there is a better hap­pinesse then the world affords. And then there is a need of love to carry the soul to that happinesse that is discovered. But then there are a world of impediments between us, and heaven, and happinesse that is discovered to us in the Gospel by Christ Jesus: there must be heavenly wisdome there­fore to discover the impediments, and to remove them. And there are many advantages how to attain our end, we must use this, and this meanes, these and these helps that God hath ordained: here must be heavenly wis­dome to use the advantages, and to avoid the hindrances. But there are a world of troubles between our end and us, between heaven that is discove­red, and us: therefore saith the Apostle, Ye have need of Patience. And patience that is sustained by hope, hope casts anchor in heaven, and assures us of happinesse there, and then patience sustains us in whatsoever befalls [Page 307] us in this world. Therefore the Apostle saith not, I lead my life by wis­dome, but by grace; by wisdome, as it hath a connexion with all other graces.

Therefore a man that out of hearing of the Word, or reading, &c. hath it discovered, that there is a better way then he takes, and yet notwithstand­ing hath not love to carry him to it, nor wisdome to remove the impedi­ments, he works not towards his end; there is no grace at all: there is illu­mination, but it is not sanctified illumination, but a meer common work of the Spirit: because where true wisdome is, there is love, and patience, and hope, and all other graces to carry the whole soul to that happinesse that is discovered.

Therefore by this you may know a gracious wise man, he works to his end alwayes: another man heares and wishes, Oh, it were well if I could attain heaven: but carnal policy, and base affections hold him in a beastly course of life, that he works not to that end: onely he hears such things, and thinks God will be merciful, and Christ hath dyed, and when he can­not enjoy the world longer, he will have good words that way: but that will not serve the turn, a man must lead a life in grace, that will dye, and be saved by grace; he must work, and carry the whole man with it: and not onely have knowledge, but faith, and love, and all, a man must work with it.

Who is a wise man in outward matters? is he a wise man that only talks of States matters, out of Books he hath read? No, but he that when he comes to a businesse to negotiate in the world, can remove hindrances, and attain his end, and overthrow the plots of his enemies when it comes to par­ticular actions: here is a wise man, that can attain his end by working; that doth work to his end till he have attained it. So he proves graciously wise in Religion that works to his end; or else he is a foolish man, a foolish builder. As Christ saith, If ye know these things, and do them not; you are as a man that builds on the sands, your profession will come to no­thing.

Again, a man may know that he is guided by Grace, that he doth eve­ry Sign 7. When a man provides for his best good. thing by gracious wisdome, when he doth provide for himself best in the best things, out of a sanctified judgment, when he doth judge aright of differences: when he considers that there is a difference between the soul and the body; between this life and eternal life: there is a main difference between the glorious eternal life in the world to come, and this fading life which the soul communicates to the body in this world; when a man judg­eth the difference between true riches, and these things that we are so set upon, that are but lent us for a little while. When he judgeth between the true honour to be the Child of God, and the fading honours of this world that shall lye down in the dust with us, and shall all depart and be gone, it appears then he hath a sanctified judgment, he discerns of things that differ.

And according to this, (if he lead his life in gracious wisdome) he makes his provision; he makes his provision as his judgment leads him: his judg­ment leads him to the best things, therefore he provides for the best things. As Christ saith of the Children of this world, they are wise in their courses, in their Generation: they provide against beggery, they make friends before­hand, as we see in that unjust steward. So a Christian provides for his soul, he looks to that, he makes him friends of his unrighteous Mammon: he [Page 308] makes him friends of his earthly things, that is, he doth deserve well of men that they pray for him, and so help him to heaven. He daily makes his account ready, he cuts off impediments that he meets with in the way, he troubles not himself with impertinencies, he spends not more time then needs about worldly things: he useth them as they may help his work to be better and better in grace, to be fitter and fitter for glory. As he dis­cerneth differences, so he makes his provision answerable: he provides for the best in the first place. Or else he were a foolish Merchant, a foolish builder, a foolish man every way; the Scripture saith he is no better that cannot discern the difference, and provide well for himself when other things fail.

The Scripture doth well call wicked men fooles, they have no judge­ment, they do not provide for themselves: they prefer these things (say what they will) before better things: they are fooles in their provision. Achitophel, he made provision, he set his house in order, and what became of him after? he hanged himself. He made much provision for the world, and at last he knew not how to forecast and provide for his soul. The Scripture calls the rich man in the Gospel, a fool: he was wise enough to contrive for himself, yet he was but a rich fool. The fool, as the Wise man saith, knowes not the way to the City: so a wicked man he knowes not the way to heaven, he discerns not the difference, he provides not, he knowes not the way thither, he cannot do one thing that is gracious, not one action that may further his account.

I might be very large in the point; it is profitable, because we do infi­nitely deceive our selves in that point, which is of more consequence then the whole world: for the man is, as the rule that he is led by is; carnall men are led by carnal rules; gracious, and holy men guide their lives by heavenly wisdome, by a gracious rule.

Now if you find your selves defective (for a good Christian may be de­fective in this: but if he have hearkned to carnal wisdome, if he have for­gotten himself, if he have troubled himself too much about the world, he will come to his Centre again, he will come to his old way again, he will not be long out of it: his way and course is by grace. Sometimes he may have a policy that is not good, as David had, yet his way is gracious. I say, if you find your selves defective) I will shew some helps how we may guide our selves, not by fleshly wisdome, but by the Grace of God; that is, by gracious wisdome, by the Spirit.

Now the Spirit leads us not immediately, but works Graces in us, and stirres up those Graces in us. The Spirit guides a godly man, by working grace in him by making him better, by using those graces in him. Some­times the Spirit of God moves a wicked man, but it makes him not better; he puts conceits into his head, and makes him do that which otherwise he would not: but he is not bettered. The Spirit guides a good man by ma­king him better, he works a gracious disposition, a gracious bent in him, that his judgment concurres with Gods, his affections concur with the ho­ly Spirit, and make him holy and pure. There is a disposition wrought in a good man like to the Spirit that sanctifies him, and like to the disposition of Christ to whose Image he is renewed.

Now that we may guide our lives by the Spirit working in us spirituall and gracious wisdome.

First of all, consider what I said before of fleshly wisdome: there are none [Page 309] but they have one of these two guides, either the flesh, and by consequent the divell: for the divell dwells in our carnall reason, that is his Fort, that is his Tower, his Castle. Carnall, fleshly Imagination is the Divells forge, there he workes all his tooles, all his Instruments: For the Divell workes not so much immediately, as by carnall men that are led with him.

Our wit and policie, and carnall wisdome, it is the shop, the forge of the divell wherein he works all his mischief to overthow us. It is the Help. Divells Worke-house where he engins with all his tooles and Instru­ments.

Then considering that there are but two guides; the flesh, the world, and Satan (which alway go together in one) or Gods Spirit and Grace; 1. Submit all to the Spirit of Grace. let us be willing to submit our thoughts and desires, to submit our projects and our aimes and all to the Spirit of Grace: submit to the Word of grace, and to the motions of the Word: the Word of God having the Spirit of God accompanying of it, the Word of grace accompanied by the Spirit of Grace, is forcible as the Apostle saith, 1. Cor, 10. It beates down strong holds, strong Imaginations. Satan fortifies himself in strong holds, as the Scripture calls them, in high thoughts, working discoursive thoughts. Now when we come to hear the Word which teacheth the simple, sincere truth of God, that teacheth us how we should be saved, and how we should guide our lives: if we will be guided by grace, if we will yield to Gods simple truth, let him erect a throne in us, let us lay down all. When we come to hear the Word, let us think, I come to hear the wisdome of heaven it self, I come to hear that Word that shall make me wise to salvati­on: I will not entertain projects. I will not entertain a wisdom that is con­trary to it; when they rise in my soule contrary to the direction of the Spirit, and of the Word, down they shall, I will not owne them: this is the wisdome of a man that intends to make grace his rule.

Now a carnal hearer, a carnall reader, a common Christian, he brings his naughty proud heart, he brings his high conceits to the hearing and reading of the Word, he comes as a Censurer, as a Judge, he comes to talk of what was said in this passage, and in that passage, he comes not as to hear God speak in his Ordinance, he comes not as a humble man: he comes not to hear it as the Ordinance of God with reverence, and that makes him come and go out again as a beast. As the beasts that went our of Noah's Ark, they went out as they came in: so many come into the Church and go out again as beasts, they go our worse then they came in: because they bring not hearts to submit themselves to God and to his Word: O, a spirit of subjection, it is a blessed thing.

Self-denyall is some help to this, be content in the guiding of your com­mon Self-denyal. life, and in the guiding your way to salvation to be no wiser then Gods Spirit, and Gods Word will make you, to have no will nor no wis­dome contrary to his will and wisdome: but you will live as men that have nothing of their own, nothing different from God; no distinct will, no contrary will, and wit to God, but you will let God take the guidance of you himself: and whom he guides must needs come to a happie end, as the Psalmist saith excellent well, Th [...] wilt guide me by thy counsell, and after bring me to glorie. Those that submit themselves to be guided by Gods counsell, he will bring them to glory.

Serviceable to this is that which is pressed every where in the Scripture, [...] Humility. [Page 310] Humility: God gives Grace to the humble; that is, he gives them not onely forgivenesse of sins, and acceptation to life, but he gives them grace for the regiment of their lives: he gives Grace to the humble. Those that humble their wits to God, (for there is a humiliation of the wit as well as of the affections) that they care not for the depths of Satan, they care not for School-tricks: they care to know nothing but Christ and him crucified, as S. Paul saith. Gods Word is of Power and Majestie enough to save me, I need not bring my wit for my acceptance to God: it is truth that is ac­cepted, not a strong brain to cavil, God gives Grace to the humble. Those that bring their understandings to be led and taught by God, he gives grace to them.

Again, in the third place, If we would have our thoughts guided by counsel, let us have a high esteem of wisdome, above all precious stones 3. High esteem of wisdome. and pearles. Solomon presseth it: have a high estimation of wisdome, of the government of Gods Spirit as the best government. And be out of love with carnal reason, with carnal affections and their guidance: account them as base things, not worthy to come into the esteem of a Christian heart. Those that highly prize wisdome, God will lead them by it: those that sell all for the pearl, shall have it. There must be a high price set on the guidance of Gods Spirit, and on grace, (as indeed it is worthy of it) and then we shall have it.

Again, if we would lead our lives according to spiritual and heavenly wisdome, according to grace, and gracious wisdome; let us learn, as it is, 4. To acquaint our selves with God. Job 22. to be more and more acquainted with God by prayer: for grace comes not from within us. Grace is in Christ as in the root, as in the spring, as in the Sun; we have it but as the beam, as the stream: therefore let us learn to be acquainted with God, and with Christ by prayer and meditation, and search into his Word by reading, and by hearing him speak to us, and let us often speak to him.

Let us acquaint our selves with him by prayer, and by hearing his Word, and then we shall have his grace to guide us. For grace is a fruit of his peculiar love; he gives grace to his own peculiar people. How do you think, shall he have a peculiar delight in us, if we labour not to be more and more acquainted with him? by often speaking to him, by often hearing of him, by coming into his presence, and attending as much as we can upon his holy Ordinances, by conversing as much as we can in the holy things of God. Those that will be warm, they come under the beams of the Sun: those that would have the Spirit work effectually, they must come where the Spirit is effectual, where the Spirit works. Now the Spirit is effectual in the Word preached: the Spirit fell upon Cornelius and the rest when they were hearing of S. Peter. And the Spirit is where there is con­versing in good company; Where two or three are met together, I will be in the middest of them, saith Christ. If we walk with the wise, we shall be wi­ser.

It must be the heavenly wisdome of a Christian, if he would lead his life by grace, to attend upon all the meanes of grace: because the Spirit of God is effectual by his own means, he works by his own means; therefore use the meanes that the Spirit hath sanctified for the working of grace. I do won­der at a company of vain sottish creatures, that carry themselves according to their vain conceits, according to the whirling of their own brain, in toyes and baubles that come into their heads; they care not for the hearing of [Page 311] Gods blessed truth: either they abstain altogether, or else they hear it carelesly, as if it were a thing that concerned them not: Oh, but those that will lead their lives by grace, they come to it by the Spirit, and the Spirit is onely effectual in holy Ordinances. It must be our wisdome therefore to bring our selves under some meanes or other, that the Spirit may be effe­ctual.

The wisest, and the best men in the world are no longer gracious then they are wise this way: if they neglect good company, good acquaintance, if they neglect the hearing of the Word, if they neglect prayer, they will grow dead, and dull, and carnal-minded; they will be possessed with base thoughts. How do men differ one from another? not so much by any habitual grace that is in them, as by avoiding all that might prejudice them in a Christian course, and by using all means whereby the Spirit of God may be effectual.

Again, the way ro be under the grace of Gods Spirit is often to medi­tate 5. To meditate on the free love and Grace of God. of the grace of God, the free love of God in Jesus Christ: for so it comes first. The first grace of all is Gods free love in the forgiving of our sins, and accepting us to life everlasting, and then he doth alter and change our natures more and more, he transforms us more and more: when we find therefore any defect of grace in our hearts, when we find coldnesse, and deadnesse, and dulnesse, go to the first fire, to the first Sun, to the free grace of God in Christ, pardoning all our sins, and accepting us to life everlast­ing, and promising us grace to lead our lives in the mean time. If you have fallen into any sin by the temptation of Satan, or your own weaknesse, beg not first grace to alter your course, to sanctifie your life; but renew every day your interest in the first grace, in the forgivenesse of sins, and your ac­ceptation to everlasting life. For till God have pardoned your sinnes, and have witnessed to your soules that you stand reconciled, he will not give the best fruit of reconciliation, which is grace.

Therefore every day examine your lives, if you have offended God, in what termes you stand with God, and if you stand in ill termes, that there is any sin against conscience, the best way is not presently to amend that: for that will not be, except the heart be warmed with Gods love and favour in the pardon of your sins first, and in the acceptation of you in Christ not­withstanding your sins: as, he justifieth us every day, not onely in the first act of conversion, but daily, he acquits our consciences daily from our sins: and therefore in the Lords Prayer, Christ teacheth us every day to say, For­give us our sins. And then after forgivenesse of sins, to beg the particular graces for our lives that we want. I would this were better thought on.

Challenge likewise the Covenant of grace, we have a promise of all 6. Challenge the Covenant of Grace. grace; and the spring of all grace. We have a Promise of Love, God will teach us to Love one another. We have a promise of Fear, he hath promi­sed, that He will put his fear into our hearts that we shall never depart from him. We have a promise of the holy Spirit, Let us challenge these Promises every day. So much for the Directions how to lead our lives by Grace.

Saint Paul here makes it the ground of his rejoycing, that he led not his life by fleshly wisdome, but in simplicity and sincerity, and by the Grace of God; and all that are led by S. Paul's spirit, live thus.

There is a Religion in the world that bears it self very big, on high terms, of Universality, Succession, Antiquity, &c. and they will have it thought to be a spiritual, and holy Religion. Well, if a man be a carnal man that is led with fleshly wisdome, and not by the grace of God, that Religion must needs be a naughty Religion, that hath onely the support and the foundation of it in fleshly wisdome, which is an enemy, and opposite to the grace of God, and to simplicity and sincerity.

But Popery is this; Take it in the regiment, and goverment of it: Take it in the worship: Take it in the opinions, you may draw all to one of those Popery founded on carnal wis­dome. three heads.

For the government of it: There is a wisdome, a wondrous wisdome, a fine subordination to one Head, the Pope, to hear all controversies, and 1. In the Govern­ment. under him the Cardinals, and under them the Generals, and all at Rome; and they have th eir Provincials under them: here is a wondrous fine sub­ordination: butall this is by fleshly wisdome. For this beast riset out of the earth, and out of the Sea, out of the Tumult of the people, out of base earthly respects. Therefore it is said in the Revelation; when the Bishop of Rome became Pope, and was at the highest, that a Star fell: he fell when he rose: when he was at the highest, he was at the lowest; why? because his rising was carnal, and earthly: or lower if you will, it was hellish, and devillish.

Their government is opposite to Christs Government, and being so, it must needs be mightily opposed by him again: and therefore it must needs down, the fabrick of it being opposite to the frame of Christs Govern­ment; though it be wondrous witty. Therefore in the Revelation, 666. is the Number of a man. If you mark the frame of the Romish policy, it is wondrous accurate, it goes smoothly, by tens, and by hundreds, 666. This Babylon is the number of a man; a fine policy: but it is but the number of a man, it is the device of carnal wisdome it self: therefore it is divellish wisdome. Thus it is in the government of it.

And their Worship is according to the wisdome of the flesh: some wis­dome there is in not going to God immediately, but by Saints and Angels. 2. In their Wor­ship. What! is it not wisdome in the Princes Court, first to go to the Favou­rite, and by him to the Prince? So, is it not wisdome not to go directly to God▪ it is bold rashnesse to come immediately to God, but by Saints and Angels: This is the wisdome of a man, this is the wisdome of the flesh, Colos. 2. this is carnal wisdome, it is opposite against the truth.

Doth not Christ bid us come all to him? do Angels love us better then he? Is not he the great Favourite of heaven? I will not enter into con­troversie, but onely shew how they work by fleshly wisdome. Here is wisdome, when we cannot raise our selves up to God, to bring him down to us. As in the Sacrament, they shew carnal wisdome, Oh, it is a fine thing, that Christs body and ours should be joyned together; it seemes to be a fine point, that Christ should be hid in the bread, &c. But here is no spiritual wisdome.

[Page 313] The union that the Scripture speaks of is by faith, ascending into heaven, laying hold on Christ there: and going back to the crosse, and seeing Christ crucified there, and so he is meat indeed, and drink indeed, as we see him cru­cified, and satisfying Gods wrath for us, for our sins.

And so again, is it not a pretty wisdome to draw men by pictures, and likenesses? are not men delighted with the Images of their friends and of their parents? and therefore is it not a good religious policy to have pictures of Christ, and pictures of God the Father? Here is wisdome correspondent to the dealing and affaires of men, but all this is fleshly wis­dome. The Scripture speaks mightily against making of Images, the Word of God is directly against it: this is fleshly wisdome: Grace doth not rule here.

So, that the soules when they go out of this world being very unclean, that they should be purged, that there should be some satisfaction, some Purgatory, &c. here seems to be wisdome: but wherefore serves the blood of Christ then? that is the onely Purgatory that purgeth from all sins, mor­tall sins, venial sins, all sins.

Again, is it not a seeming wisdome to come to heaven by our own works, by our own merits, that so we may set the people on to good works? or else we dull their spirits, and endeavours. I but this is fleshly wisdome, this is devillish wit, and so it will prove in the end: for the Scripture goes onely to Christ, onely Christ. We are saved by faith, onely by Christ. I will not enter into the point, I onely shew you what a seeming wisdome they have, but it is not heavenly, but meerly carnal.

And that their Religion is carnal, do but consider that all the points 3. Opinions: wherein they differ from us, may be resolved either to belly-policy, or to State-policy: either to ambition, and riches, or the belly. Wherefore is their Monarchy, all their great preferments, but to increase their ambi­tion? Wherefore are their pardons, and indulgences, but to get money basely, as some of their own Writers confesse? And their Purgatory, &c. these things be for carnal ends: it is a Religion fitted for their own ends. They make what they list to serve them; Religion, Nature, Reason, Conscience, whatsoever is good, they make all stoop to interest their own cause in. Their orders, that is, their spiritual good, must be their advancement, it is but a colour put uponcarnal ends. The spiritual good is their own advancement, they aime at their own peculiar interest in all their villainies: As if God stood in need of our lie; as if Gods glory were advanced by the Devil.

As well their Government as their Religion is lies, it is defended by lies, by equivocation, and rebellion, by withdrawing the allegiance of Subjects, and murthering of Princes: Lawes, and Religion, and all must stoop to their wisdome, under pretence of bonum spirituale. These things are known. I do but touch them, to breed a deeper hatred of this Religion which is al­together fleshly and carnal. And so far as they are led by carnal wisdome, they are not led by the grace of God. Wherefore is their lying for advan­tage? their dispensations, and horrible allowing of any thing? is it not meerly carnal wisdome?

In a word, their Religion is meerly policy, if it be not too good a word for it; it is meerly carnall policy, it came not from heaven but from the bottomlesse pit.

[Page 314] Then they fell from heaven when they grew to their highest, when they were in their top. This I thought good to touch collaterally from the Text, which doth characterize a true Christian indeed in his temper, that he is joyful when he is as he should be; and the ground of it is from a good conscience; and that good conscience ariseth out of a course of life and con­versation led in simplicity and sincerity to God. (For Religion hath majesty enough in it self, without far fetches and devices.) And the principle from whence, By the grace of God; in the evidence of the Spirit, and not accord­ing to fleshly, and carnal wisdome.

In a word therefore, labour that from the evidence of the Spirit, having your soules sanctified by the Spirit, you may reflect on your selves, and look into your lives, and say truly, as S. Paul doth here; My care in my course of life and conversation hath been in Simplicity, I have cast my self upon God and his government, and not looked to the world: and in sin­cerity I have aimed at God in all things, I have had no false, and by aimes, I have not spared even my life by any carnal end. I have not served my self either in Religion, or in my course of life, but I have laboured to serve God in serving my brethren, and have led my life by the grace of God, and by the Word of grace, which I laboured to know that I might follow. Let us be able in some measure, in truth to say thus. And then we may say further with S. Paul, That this is our rejoycing, the testimony of our con­science; We shall never want joy. And then let the world judge of us as it will, there is such a strength and power, such a prerogative, and majesty in Christian comfort, when a man can (as I said) reflect thus on himself, that though in a weak measure, yet in truth, his conversation and course of life hath been (though his slidings have been something) in simplicity, and sincerity, that nothing can daunt it in this world.

It is above all discouragement, above all eclipse of good name, the testimony of Conscience, which hath Gods testimony with it.

The witnesse of two is a strong witnesse: the witnesse of God, and conscience it will so settle our soules, that neither ill reports nor any usage in the world shall daunt us: we shall have comfort in all the passages of our lives be they what they will. Whereas other men that lead not their lives in a constant course of holy simplicity and sincerity, they are as the Prophet saith, like the leaves of the Forrest, shaken with every altera­tion, with every rumour of ill newes. But a sound Christian in the worst alteration, there may be combustions, there may be alteration of State, yet his heart is fixed, he is not moved.

Likewise, in the hour of death he can say with Hezekias, Thou knowest, Lord, I have led my life in simplicity, that I have served thee with a per­fect heart; that is, in sincerity. I have desired, and endeavoured to grow better; which is all the perfection we have in this world: sincerity wit­nessed by growth, and strength against the contrary, this will comfort us in all the alterations, and changes in this world, (which is as a Sea, full of trouble,) and at the hour of death likewise, and at the day of Judg­ment; this is that onely that will make us able to look Christ in the face.

Truth hath a Divinity in it (this simplicity and sincerity) more then any earthly thing; it hath that in it that is real, and spiritual.

[Page 315] A man that hath the Grace of God in the truth of it, there is a great deal of majestie in it. There is the greatest majestie in heavenly things when they appear most simple, because of their excellency. There is some thing of Gods in sincerity: so much as a man hath in truth, so much of Gods: He partakes of the Divine nature, as S. Peter saith, so much as he hath in truth, though it be never so little: and being a branch of God, it will make him look upon God in the day of Judgment. Why? because he knowes he is in the Covenant of Grace, that he hath title to heaven by Christ.

When a mans conscience can tell him that he hath led his life, not by carnal wisdome, but in the truth of Grace, it will make him out-look Sa­tan, and all the troubles of the world, and look unto Christ with comfort. Who would not be in such a state? Thus we see a Christian leads his life, Not in fleshly wisdome, but by the Grace of God. I will adde one thing more, and so finish the verse.

We may see hence, That the most Religious men are the best States­men. Best States­men, who.

I know, proud carnall Machivillian dispositions make a scorn at these positions, they think them to be austere, and poor principles, till they come to death: As that Wretch said himself when he came to dye, That he had provided for all things but for death: but while they are in their ruffe, they think they can manage States, and do all. When indeed they bring the vengeance of God upon their own persons, and upon the State they live in: For God is neither in them, nor with them. He is not in them: for they want Grace, they are led by carnall wisdome altogether. And he is not with them: God will not give them good successe, unlesse it be to increase their Judgement. He will not give good successe to those projects that they take up contrary to his rule.

Therefore those that will be guided by reasons of Religion, and sub­mit themselves to the guidance of Gods blessed Spirit, they are best for the state of their own soules, and best for the publick estate. For, doth not God know the mysteries of State better then any man? Is not he a better Politician then any Achitophel in the world. If they have any State-policy that is worth the naming, is it not from him? Is it not a beam from that Sunne? Yes, why then who is the better? (the dif­ference of parts excepted,) but take them alike, a gracious man, and an­other that is not so: let the one fetch his counsel from hell, from darknesse, and the other be ruled by reasons of conscience, and Religion, there is no comparison.

God will crosse and curse their projects that are for their own ends, both in themselves, and in the State too.

As for the other that are under Grace, and the government of Grace, God will be wise in them by his Spirit, and he will be wise for them, Psal. 1. Whatsoever a good man doth, it shall prosper: it is a large promise. How wondrous happy, and wise were the Children of Israel when they kept the Covenant of God? This is your wisdome, to keep the Commande­ments of God, Deuteron. 4. and their wisdome made them happy. How happy were they in David's time, who made the Statutes of God, the Man of his Counsel? How happy was the State in Solomons time? till Solo­mon did warp, and bend to Carnall counsell, to strengthen himself? How [Page 316] happy was his Government till that time? but never after that; they were environed with enemies round about: but alas, who could hurt the people of God, so long as they submitted themselves to the government of grace? they were alway happy.

Therefore it is an idle thing to suppose that there will be any good suc­cesse by carnal projects: no, the onely good States-man is the religious man. And it was never better with the Church of God before or since the time of Christ, then when those were in the stern. Do but think of this oft, as S. Jude saith, God onely wise: we must all of us light our candle at that fire.

All wisdome, even this poor spark of reason, that God enlightneth every man that comes into the world withall, it comes from Christ Jesus: In him are all the treasures of wisdome, God, and God-man, onely wise. There is no wisdome without him, therefore let us submit our selves to his Go­vernment; let us pray to him, and seek for wisdome of him in all things. But I go on to the next Verse.

HEre S. Paul strengthens himself by another course: First, he retires to his own heart, and conscience; My rejoycing is this, the testimony of my conscience, &c. and he sets this as a Bulwark against all the slanders and detractions of his opposers whatsoever: he sets it as a flag of defiance, the testimony of his own con­science.

But to set himself the more upright in their hearts whom he was to deal withall, knowing what a great advantage it was to have the good opinion of them, and to wipe away all imputation, he pas­seth from his conscience to their conscience. For my own conscience my rejoycing is this, that you cannot accuse me that I have led my life by car­nal false principles, but by reasons of Religion, and by the blessed motions of Gods Spirit. Nay, I can go further then so: for what I say of mine own conscience, I dare say you can say too: for I write no other things then what you read or acknowledge.

What you read] Some take it, What you know, or acknowledge, be­cause these are distinct things. The word, Anaginoskein, signifies to know, or to read; but usually to read. We may well therefore take it so as most translate it here, I write no other thing, concerning my simplicity, but what you read, or acknowledge. I write of my simplicity, simply; I speak not of my sincerity insincerely, but what I write, you read or acknowledge: because S. Paul knew he had a place in their conscience, they could not but acknowledge what a man he was: for the Spirit was wondrous effectual by [Page 317] his Ministery in their hearts; and they were his Epistle, as he saith in ano­ther place: and therefore he appeales to their acknowledgment, to their conscience, We write no other thing, &c. And for the time to come, I trust you shall acknowledge to the end.

So he doth appeal to their conscience for the present, and he doth take in trust the time to come, what their thoughts shall be of him, and what his estate shall be. You shall have Grace to think well of me to the end, because you shall have ground to think well of me from my constancy. I hope you shall acknowledge to the end; and you shall have wisdome, and expe­rience of my goodnesse to acknowledge to the end.

I will give a touch on these things, because they be useful; and but a touch, because I stood somewhat on them before, and shall have fit occa­sion for them severally after.

This seemeth strange; why, how could they read other things then what he wrote? Yes, if he had written falsly, if he had not expressed his thoughts in his writings, then they had read one thing, and he had been another. As a woman that is painted, there is Prosopon, and Prosopeia; there is the visage, and the true natural countenance: she is not the woman she appeares to be; her face is one, and her self is another: but I am as I expresse my self. His meaning is, I speak of my simplicity, and since­rity, simply, and sincerely. I speak not of my vertues to go beyond you, but I speak sincerely; what I speak, you read: for I think not that he means his former Epistle, but what he wrote concerning himself, and the leading of his life, that which I speak concerning my self, that you read; and what you read, that I speak. It yields me this Observation, (which though I had occasion to speak of when I handled Simplicity, yet I shall now touch it,) That

He hath not a heart and a heart, he is not a man and a man; there is a harmony between his thoughts and resolutions, between his speeches and his actions, they all sweetly accord together: what he thinks and re­solves on, that he speakes; what he speakes, that he writes; what he writes and speaks, that he doth: he is one man in all, he doth not deal doubly.

It is the easiest thing in the world to be politick, to be naught, to double: the nature of man teacheth a man to be false: mans heart is full of naughtinesse; it is a hard thing for a man to be one: and till a man be a gracious man, he shall be a double man.

Therefore you must take heed of a fault, which is called the abuse of Abuse of signes. signes, of such signes as serve to expresse what a man is inwardly. Let your inward disposition, and the signs that expresse it accord. The signs of expression that come from one man to another, are speech, writing, countenance, and the like.

A man should not be one thing within, and his speech another; he should not be one thing, and his writing another: he should not be one thing, and any other expression another.

[Page 318] This abuse of signes, and expressions when they are one way, and the heart another: besides the odiousnesse of it to God, (as being contrary both to his Nature, and to his Word: it is contrary to his nature; for he is simple and sincere, he is one in all, there is no shadow of change in him, there is no mixture. As it is contrary to his Nature, so it is contrary to his Word, that bids us not dissemble nor lie one to another,) It makes a man most like the Devil, who never appears in his own shape, but alwayes in another. He comes in our friends as an Angel of light, he never discovers himself in his own colours. Besides all these, and such like respects, it is the overthrow, it cuts the sinewes of humane society: for what is the band of humane society, but the entercourse by speech and writing, and the like? Now if there be abuse of these signes, that they are one thing, and we ano­ther, that we do not expresse what is the true thought, and impression of our hearts, all society is dissolved.

Therefore we cannot too much hate Popish principles, of not keeping fidelity with Hereticks (as they call them): it is the custome of them to deal so. As you know in a War of theirs with the Turks; the story is well known: when the Cardinals had broken their promise after they had in a manner gotten the Victory, the Turks even cryed to Christ that he would revenge their treachery; and the Turks came again upon them, and over­came them, and gave them a mighty overthrow. Their grosse principle of equivocation, and the like, which stands in the abuse of expressions, and signes. Yea, their abuse of the blessed sign and seal, an oath, which is the sign of all truth between man and man. Their abuse of the Sacrament too: they have abused all Gods signs, and all to ill purposes, to swear with private reservations: whereas the old principle of Isidore is constantly and everlastingly true; Conceive the oath as you will, it must be understood, as he to whom it is sworn understands it, and not as he that swears. There­fore undoubtedly Popery must fall every day: and judicious men, though they be not gracious, they see it must fall. It should make us hate them deeply; because the courses they take are the overthrow of society: this abuse of expressions, of that excellent gift that God hath given, namely the tongue, whereby what is in my heart another man may understand: and also writing, whereby a man may convey his mind many hundred miles. Now these excellent gifts that God hath given for society, for men to turn them against God, and against Society, it must needs provoke the Majesty of God.

And as it is a sin against Society, so it is a sin that is punished by society. All men must needs hate them that do so: those that have no other argu­ment against Popery, they have argument enough from their equivocation. Those that are not subtile-headed to see other things, when they look to the Gun-powder Treason, and to their equivocation, there is argument enough for any plain simple man to hate Popery.

Therefore let us be like our selves in all that we do to God, or to men. I had occasion to presse the Point when I spake of simplicity; therefore I will not dwell further on it.

He means, they acknowledged it in their heart and conscience. What I write of my conversation, that which you have heard, it is no other then [Page 319] that you read, and you acknowledge it too: for they had felt the power of his Ministery. Whence first of all observe, That

He is gracious and good for him, he gives him successe in the hearts of others. When a man is led by the Spirit of God, the same Spirit that guides him in speaking, guides his auditors in hearing, and gives a sweet, and a strong report in their hearts of what he saith, What I write of my self you acknowledge, that my Conversation hath been in sincerity; and not onely my conversation, but my Doctrine; every way you have acknow­ledged me: the same Spirit that guided me to do so, wrought in you an ac­knowledgment of it in your conscience.

Therefore if you would have the speeches of the Ministers to take effect, you should desire God not only to guide them in what they are to say, but likewise with the same Spirit to work in the hearers; and when the same Spirit works in both, what a glorious successe is there? As we see here, S. Paul carried himself in his own person, and in his Ministery graciously: in simplicity, and sincerity; for it is meant of both: he taught simple do­ctrine without any glozing, without any far-fetched beauty, from wit, or eloquence, or the like: and he looked to God in his life and conversation; and as God guided him, so he stirred them up to pray for him: as the Word and Prayer they are alway joyned together: the Word had a report in their hearts, as it had in his own: What I speak, you acknowledge, &c.

It is not for us to deliver our minds, and there an end: but when we are to speak, we ought before-hand to look up to God, and desire his Spirit to be effectuall in us, that we may speak in the wisdome and grace of the Spirit; and likewise that it may be effectual to them, that they may ac­knowledge it, that they may feel in their soules and consciences the power of what we speak and feel in our selves. So you see the truth of what I said before, That God was not onely wise in S. Paul, but he was gracious and good for him in those that he was to deal with.

And there is the glory of a good Minister, that is a humble man, and denies carnal wisdome, That God will delight to honour himself by using him as an instrument to do good to others. God usually will give report of what he saith to the hearts of others.

Proud men that speak what they speak by carnall projects, and carnall wisdome, and seek themselves, usually the hearts and consciences of other men give no report to them. For man naturally is proud, and when he sees that the most excellent man in the world hath by-aimes, he will not be gone beyond by him, say what he will: If a man set up sailes for himself, he doth not win upon others. But he that discovers himself, that he seeks the glory of God, and the good of the soules that he deales with, and de­nies himself in that which otherwise he could do, that useth not the strength of parts which he hath, because he would discover the simple Word, which is most Majestical in simplicity; God seeing this simple and sincere desire, he honours and crownes the Ministery of such a man with successe in the hearts of the people. Therefore saith S. Paul here, I write no other thing concerning my self, but God hath honoured me with the issue of it in your hearts likewise, that you acknowledge what I say.

Acknowledge is a deep word, it is more then to know; it is more then a conviction of the judgment: it is when the heart and affections yield, when the inward Spirit upon experience yields, I feel and acknowledge this is true; it is more I say then knowledge. The next point then that I observe is this, That

He gives them place in the consciences of those that have conscience: for there are some that have no science, and therefore they have no con­science: as Popish superstitious persons, &c. But those that deal faithful­ly, that live in the Church, and see the glory of God, God gives them a place in the conscience of those that they live amongst, and deal with. And they seek more to have place in their conscience, then in their fancy, then in their opinion, and Imagination, and humour. A carnal man, so he may have the humour, the fancy, and Imagination of his hearers delighted, he regards not what inwardly they may feel from him: he regards not how he warms their hearts, and conscience, and how they acknowledge him with­in: and therefore perhaps, if he have a good word for the present, Oh, a glorious man, &c. it is all he cares for; but he hath no place in their con­science, because they feel him not working there, and he hath no aime to be there. A good man seeks to edifie, and build up the conscience in sound principles, in good courses, in the faith of Christ, in holy obedience: things that will hold out in life, and death. If I were to speak to Ministers, I would inlarge the point further.

Let us all in our Conversations labour rather to approve our selves to the consciences of men, that they may acknowledge us to be honest, down­right, Use. To approve our selves to mens consciences. faithful men, rather then to please their humours, and fancies: for as Solomon saith, he that tells a man the truth, shall have more favour at the last, then he that dissembleth: for his conscience will witnesse that he hath dealt rightly, and faithfully with him, that he is an honest man, and goes on in the same principles still.

Let us therefore first look to our own conscience, and then to the con­science of others: and if we cannot approve our selves to our own con­science, and to the conscience of others, alas, what will become of us? how shall we approve our selves to God, and to Jesus Christ at the day of Judg­ment? There is no man but a sound Christian that approves himself to the conscience of another man: For any other man, it is just with God in his Judgment to find him out first or last: he may wind himself into the conscience for a time, as the superstitious Papists do, but first or last he is found out to be a dissembler, and to bring false wares.

And so for Civil conversation, there is none that will have place in the conscience of other men, to think them and their courses good, but those that are sound Christians: For the most, those that are not led by the grace of Gods Spirit; all mens consciences condemn them, they are smit­ten, and censured there, and judged there. Besides, their own conscience which perhaps they will not give leave to tell them somewhat in their ear that they would be loath to hear, This you are, this you did, and this you spake amisse: they will not suffer conscience to speak, but drown it in sen­suality, and stifle it; they take this course, they think they are well enough, [Page 321] and they would never be themselves. A carnal man will hardly give con­science leave to speak, till it will whether he will or no; at the hour of death, and the day of Judgment, when God lets it loose upon him: but let them take this course as long as they will, yet in the conscience of other men they have no place: for they live not as S. Paul saith here, in simplicity, and sincerity, not by carnal wisdome, but by the Grace of God.

This is the benefit that a good man hath in this life, that howsoever he have the ill words of carnall men sometimes, and their humour is against him: yet notwithstanding if they be in the Church, and have any illumina­tion, any judgment, he hath their conscience for him. Nay, I say more, they cannot but think reverently of a man of God, of a good Christian (I speak not of Ministers onely) they cannot but think reverently of them, and reverence them in their consciences do what they can: for it is not in mens power to frame what conceits they will, to frame what opinions they will of men: but as there is a necessity of reason, as the principles we say are so strong, rhat a man cannot say they are false, do what he can; because the light is visible to the understanding: as a man cannot say the Sun shines when it is night, when it is dark, because it is a sensible falshood: so a man cannot deny the principles of any Art, if they be principles: because there is such a light of truth that over-powers him, and as it were compells the inward man. So it is here, there is such a majestie in grace, and good courses of a Christian, that another man that lives a wicked life he cannot think of him what he would. He may force himself to speak what he list, and force odd opinions of him, but when he is him sober self, he must needs if he have any reliques of conscience in him, if he be not altogether a sot, he must needs think well in his conscience of such a mans courses. This is the majestie, and honour of good things, that however they may have the humour, and passion, and fancy of men against them, yet they have their conscience for them; yea, of wicked men when they are them­selves.

Take the wickedest man at the hour of death, if he have himself at com­mand, that his spirits be not disturbed, and ask him whether he justifie the courses of such and such men? he will answer, Oh yes, I would I had led them my self. What is that that besots them? Sensuality, and such cour­ses: for men that are not led by the Grace of God, are led with outward things which besot the judgment for a time: but when that dulnesse is past, when a wicked man is stripped of all, and is best able to judge, then he likes such courses.

If the worst men shall in their conscience acknowledge the best persons, and the best things one day, nay, they do now, if they will suffer them­selves to be themselves; then let us take such courses as our own conscien­ces may justifie, as S. Paul saith here, This is my glorying, the testimony of my conscience, and likewise the conscience of those I live with, I write no other thing, but what you acknowledge in your consciences your selves.

This word, Trust, doth not imply as usually it doth in common speech, Trust what; an uncertainty of a thing, a moral conjecture, I trust, or hope it may be so: it may be otherwise, but I hope well: it is not an uncertain conceit with the fear of the contrary: but the word implies a gracious dependant disposition upon God, I trust in God, as it is so exprest in some other places. [Page 322] Now you acknowledge me, and I trust in God you shall acknowledge me to the end. So here Saint Paul sets down what he resolved to be by the Grace of God, and what in the issue he should be: because holy resolutions are secon­ded with gracious assistance.

And likewise he sets down what they should judge of him to the end: I trust, as you acknowledge me now, so to the end you shall have grace so to do, and I shall have grace so to be; I shall be as I am, and have been: I have led my life in simplicity, and sincerity: and as you have acknowledged me to be such a one, so you shall have grace still to acknowledge me: I hope, or trust. I will not enter into any common place, onely I will speak that which the Text puts to me.

Here he begins with his hope of their judging of him, to continue so to the end.

Saint Paul here takes a good conceit, a good opinion of his children S. Paul's good conceit of the Corinthians. whom he had begotten to the faith in Corinth; I hope as you are, and as you do judge of me, so you will judge of me to the end.

Why hath S. Paul such a trust of them as of himself?

Among many reasons this is one: He knew that where God had begun Reason 1. a good work, he would finish it: he saw that he had begun a good work in them, and therefore he knew that he would go on with it.

And then again, God planted in him a good hope and trust of them; Reason 2. because hope and trust stirre up indeavour to the thing hoped for. Despe­ration doth quell all courage, and cool all endeavour: Now God, because he would have us constant in our carriage, and in the expressions of our love to other men, he stirres up in us a trust that all shall be well with them.

Likewise S. Paul sets down his hope that God had put into his heart of Reas. 3. them for his own comfort: for it is a great comfort to a Minister, or to a Christian, when he is to deal with such as he trusts are good, and will be good: it is a heaven upon earth, and therefore God doth plant good con­ceits of other men in us for this end: partly, to stirre up our endeavour to do all good to them; and partly, to comfort us. For if the finall estate of any man were discovered to us, that God had no delight in them con­cerning their salvation, who would do any service of love for them? or who would have comfort in conversing with them? But when God stirs up in our hearts a good opinion of them, partly it is good for them to stirre up our endeavour to do all good for them; and it is good for us, it is a great comfort.

And again, it was an encouragement to them when they heard of Saint Paul's trust of them to the end, that they should continue as they were: For to have a good conceit and opinion of another man, especially, the good conceit of a Pastor, it is a great encouragement. And the best Chri­stians in the world have need of it oft-times. Besides the judgement of themselves, which is sometimes shaken by Satan, that they give a false witnesse of their own estate: Oh it is comfortable that a man have the judgment of a man that looks without passion, and temptation on him: you have been thus, and my trust and confidence is in God, and the pro­mise of God, looking to your former course, that you will be so to the end: he gives not a false witnesse.

Saint Paul speaks thus to stirre up his own endeavour to do good to them: [Page 323] and to comfort them, that so great an Apostle should have so good an opi­nion of them.

Therefore let us labour (I say) to entertain as good a conceit of them To entertain good conceits of others. among whom we live, as their carriage will bear. Two things usually are the object of our hope and trust; while men are here, before their estate be determined of in hell, God may have mercy on them, and deliver them out of the snares of Satan: that hope should stirre up some endeavour to pray for them, seeing their estates are not desperate, they are not yet sunk into Hell. Or else if we see them in the state of grace, we should expresse our love in the services, and offices of love, because God hath already set his stamp on them.

There is no man living but we may trust, and hope of him one way or other. Those that we see no grace in, as the Apostle saith, 2 Tim. 2. we may have patience towards them, seeing if at any time God will have mercy on them to deliver them out of the snare of the Devil.

It is not good to cast off all conceit, and all hope of any man living: the worst sign is, when we see men malicious, and oppose known truths, be­cause it comes near the sin against the Holy Ghost: but because we may erre in that, it is good to take the safest way. But where we see evidences of grace, though in never so little a measure, let us entertain and cherish a good hope; because it will cherish that which we are all bound to, to love one another. We are bound to love one another, and to shew all the offi­ces of love: now that which stirres up love and all the offices of love, is Hope. Faith works by Hope, as well as by Love. Faith works by Love in all duties: and it works by Hope in this duty; if we hope that God will have mercy on them, that will stirre up our endeavour: but we are not much in this errour, we are rather ready to conceit over-well, then too ill of men.

Saint Paul here, besides his good conceit of them to the end, doth imply Saint Paul's resolution to hold to the end. his own resolution and purpose to hold on in good courses to the end. My trust in Gods grace is, that you shall acknowledge to the end what I have written to you of mine own courses. As if he had said, I am Paul now, and you shall find me Paul hereafter: you shall find me alwaies an honest man like my self; for as he whom I have trusted is yesterday, to day, to mor­row, and the same for ever: so likewise by Gods grace I hope to be the same that I have been, I hope I shall be like my self.

The grounds of S. Paul's trust that he should be so, is partly the act it self, together with the endeavour, I trust I shall be so to the end: because I trust in God to the end, and God is good to them that trust in him: how of­ten is it repeated in the Psalmes? He is the God of them that trust in him: he is a Sun and a shield: he is all that is good, and he keeps away all evil. All the promises are entailed to trusting in God. Now because I have confi­dence in it that God will do so, I stirre up my endeavour to shew, that it is not a presumptuous trust. I trust in him that will perform the conditions of the Covenant which is made to them that honour him by trusting in him.

Saint Paul knew what God had done; he knew that he that had bestowed the first fruits, he would make up the harvest: he knew that he that had laid the first stone, he would set up the roof: he knew that God had begun a [Page 324] good work in him by experience, and that he would finish his own work, that he knew by former experience.

And then he knew the promises of God, the promises of the Covenant. Many such grounds Saint Paul had to bear him up that he should conti­nue to the end in a course of simplicity, and sincerity, and in the grace of God,

But withall Saint Paul did adde a holy and heavenly course to come S. Paul's sourse to per­severe. to this end, together with his trust. What course did Saint Paul take.

Saint Paul that he might hold out constantly in holy resolutions to the end,

First, he did judiciously consider what might hinder him, between that and the end of his race and course: he balanced all things that he possibly could fuffer; and he laid in the other balance the things that he had in hope and promise: and he resolves, all that I can suffer that should shake me off from my course, it is not worthy of the glory that shall be revealed: saith he, if you balance both, you will conclude this.

There are many things that may shake us in our Christian course, St. Paul thought of all Satans snares, I am not ignorant of his enterprizes, saith he. And then for the world that might cast trumperie in his way, saith he, I am crucified to the world, and the world is crucified to me. And for any thing that might happen to him, he knew that the issue of all things should work for the best to them that love God; he includes himself, Rom. 8. saith he, We know it before-hand, we believe before troubles or evills come: come what will the issue of all things is in the regiment and power of God, and as he pleaseth all shall work for the best to those that love God, and therefore as I am, so I will be. What should hinder? if all things help me, nothing can hinder me.

And then Saint Paul took this course, he looked forward still, Philip 3. I presse forward to the price of the high calling; he forgat that which was be­hind, and he resolved to go forward, he had a mind to grow better and better alway, and this comforted him that he should hold out to the end. For it is the reward of a growing Christian, to have a sweet sense of his present state of Grace, in Gods favour, and to hold out to the end. Such a man is like the Sun that growes up still till he come to high noon-day, as Solomon saith. Saint Paul took this course, he strove for perfection, he had a crown in his eye, a crown of righteousnesse and glory, and that will not suffer a man to be idle and cold that hath such a thing in his eye. Saint Paul to whet his endeavour not onely looked forward, but to glory; for as Christ looked to the glorie, and despised the shame: so Saint Paul looked to the crown, and despised all his sufferings.

Then besides, Saint Paul was conscious of his own sincerity; for grace carries its own witnesse with it self, as he saith here, I know my conversati­on; This is the testimony of my conscience, that in simplicity and sincerity I have walked before you. He knew that sincerity is accompanied with constan­cie and perseverance. It is a rule, that alway constancie and perseverance are companions with simplicity and sincerity: I have begun in sincerity hitherto, now I am sincere, and have expressed to you the truth of my heart, and of my courses: and as I am, so I meane to be: therefore ha­ving begun in sincerity, I know I shall end in perseverance and con­stancy.

[Page 325] Truth of grace is accompanied with constancy; all other things are but How the Corin­thians were S. Paul's re­joycing. grasse, they are but shewes, they will vanish; but sincerity, the truth of grace, is a Divine thing: The Word of the Lord; that is, grace wrought by the Word of the Lord, that endures for ever. Where there is truth of grace, though it be but as a grain of mustard-seed, there is perseverance to the end. S. Paul knew this well, and therefore he builds his trust on these things, on these courses that he took.

We should all take the like course, look to S. Paul's grounds, and take To imitate S. Paul in this. his courses; those be they that will hold out to the end. Judicious consi­deration of all the difficulties, to put into the balance what impediments we shall have from the world, and what will be great to us when it is bal­lanced with the glory to come. And withall, to aime forward still, as S. Paul did. And take another course that he took likewise, to depend upon grace continually: he knew there was a Throne of grace open to him alway for the time to come, as well as for the time past, and present. He knew that Christ in heaven was alway full of grace: he knew he should not want in any exigent when he should go to him: he knew that God would not destitute or forsake any of his Children, them that he hath cal­led to see the necessity of wisdome, and of courage and comfort. Let us do therefore as S. Paul was answered from heaven, say, His Grace is sufficient for us; if not to keep us from all sin, yet to keep us in comfortable courses, to keep us in sincerity, and simplicity: the Grace of God is sufficient to bring us to heaven.

Let us perswade our selves, that if we go on in Christian courses, in that confidence God will give us grace to bring us to heaven. This was S. Paul's confidence, therefore he saith, I trust you shall acknowledge to the end, because I know that I shall continue in simplicity and sincerity to the end: God will keep me, I shall have grace to beg, and he will give me grace: for his gifts in this kind can never be repented of.

Let us take from S. Paul this course, and this comfort. This course to trust in God for the time to come; to have constant resolutions for the time to come, to cleave to God, and to good courses.

Let us every day renew our Covenants in this kind, and our resolutions to do nothing against conscience, to go on in Christian courses; let it be our constant course: For as Gods Children know they shall continue to Resolution. the end, so it is wrought from resolution so to do: and this resolution stirres them up to depend upon God by prayer, that he would knit their hearts to him, that they may fear his Name; that he would give them Grace sufficient, &c. that he would establish their hearts, as David prayes.

This resolution it drives them to prayer, and to all good courses, that God would stablish them in every good work, in every good thought and de­sire, and that he would knit their hearts nearer to him. Resolve therefore every day in dependance upon God, to take good courses, that so whenso­ever any Judgment of God shall come, or when the hour of death shall light on us, it may not come as a snare, that it may take us in good resolutions; it is no matter how we dye in outward respects, if we dye in good resolu­tions.

As we resolve, so we are: for our resolutions are full of will: wishes and resolutions they carry the whole man with them; and God esteems a man by his will. For if there be impediments that are not impossible to man, [Page 326] resolution will break through all: God judgeth men by their resolutions: Teach me, O Lord, thy Statutes, and I will keep them even to the end. I have sworn, and I will perform it, that I will keep thy righteous Judgments: every day take we these promises to our selves, and bind our selves with them to God.

In vowes be chary, I do not speak of them now, I speak of purposes and resolutions, alway take in God with them; I trust in God, depend up­on God in good courses, (that God do not punish us, and give us into de­sertion for our presumption,) and then we may know that our state is good: Look to S. Paul, and see the property of a good conscience, it looks back, it looks to the present, and to the time to come. Our rejoycing is this, that we have had our conversation hitherto well: Is that enough for a good conscience? No; you have acknowledged me to be as I have written, to have a good conscience in my Ministerial course, and in my conversation; and you shall acknowledge me still.

This is the glory of a good life, that whether a man look above him, The glory of a good life. he hath God to witnesse for him; or whether he look to the world, to right judging persons, he hath them to judge for him, he dares appeal to their conscience; or whether he look within him, he hath a good witnesse from his own conscience: which way soever he looks he hath comfort. You have acknowledged me, and you shall acknowledge: I know God will not leave me for the time to come. So that which makes up a compleat good conscience, is the looking to the time to come, as well as to the time past, and present. A good conscience that is purged by the blood of Christ from the guilt of former sins, shall alway have grace to stablish the heart in good resolutions. For where there is a cleansing from the guilt, where there is pardon of sin, there is alway given a power against sin for the time to come.

We usually say in Divinitie, That the grace of God, and a purpose to live in any sin cannot dwell in one heart; and it is true, if there be not a purpose to obey God in all things, to leave every wicked way, if there be an inclina­tion to any iniquity, the heart and conscience is not good. A good con­science gives testimony of the time past, present, and to come.

And alwaies (as I said) remember to take God in all your resolutions, or else you are liable to S. James his exception in a higher degree: Go to To take God in our resolutions. n [...]w ye that say, We will do this, to day and tomorrow, and that in strength and confidence of your own, not remembring the uncertainty of humane events, how many things may fall out that God may crosse it. If it be a presumptuous speech in matters of this life, how much more in matters of grace for the time to come, which God onely hath in his keeping, and gives the will and the deed according to his good pleasure? Therefore we should make an end of our salvation with fear and trembling.

Let us do as S. Paul did, trust in God; my trust and dependance on God is this, that I shall do so: because I have a constant resolution to be so to my lives end.

Therefore joyn them both together, every day renew our dependance on God, and his Promises: The life of a Christian is a life dependant. Salvation is wrought out of us by Christ, procured by him; and our car­riage to salvation is wrought out of us by Grace coming from Christ. He keeps the Fountain, and he lets out the streams more or lesse as we humbly depend on him: so that both salvation is out of us, and the carriage to sal­vation [Page 327] is of Grace, all is out of us. How should this make us carry our­selves humbly, in a dependance on Christ for salvation, and the carriage of it? And therefore resolve not to offend God in any thing, but to trust in God, and to look to his Word; to trust in God and his Word, is all one, Psal. 130. Thus we should take S. Paul's course, to trust in God, and re­new our purposes every day.

And then take S. Paul's comfort to your selves, perswade your selves, Saint Paul's comfort. that neither things present, nor things to come, as S. Paul saith, Rom. 8. nothing shall intercept your crown. For what he said here before-hand, that he experimentally saith of himself, 2 Tim. 4. a little before he dyed, (which was the last Epistle that ever he wrote) he saith here, they should acknow­ledge him to the end; and there when his end was come, what saith he of himself? I have fought a good fight, I have kept the faith, I have run my race; now henceforth is laid up for me a Crown of righteousnesse, &c. Before this time I depended upon God that he would carry me to my end, as he hath done; and now I am to close up my daies, and my Sun is to set: this all I have done, God that was with me from the beginning is with me to the end: I have done all this, and what remaines now, but a crown of righte­ousnesse?

Therefore I beseech you, take in trust the time to come as well as any time past: resolve well, and trust with your resolution; live by faith and obedience, joyn them both together, the one to be the evidence of the truth of the other: then take in trust for the time to come all the good that you can promise your selves from God, you cannot honour him more.

Saint Paul saith of himself, That the grace of God should lead him to his Things of the world uncer­tain. end, and that they should acknowledge it: you shall not acknowledge me to the end to be rich, or to be in favour, &c. but this you shall acknowledge, that I shall be the like man. It is uncertain for any thing in the world, we cannot promise our selves, nor others cannot promise for us: but you shall acknowledge this, that I will be, as I have been, to the end. You have acknow­ledged, and you shall acknowledge, &c.

Seeing acknowledging is repeated twice as an evidence of a good Chri­stian, to approve of the Image of God in another, and to acknowledge it, Therefore often examine your hearts, what you acknowledge: do you ac­knowledge, To examine what we ac­knowledge. that the abstaining from evil courses, from fraud, and cunning in your callings; that the abstaining from sensual living, from carnal poli­cy, is good? why then take that course, resolve upon it. Are the courses of Gods Children good, why will you oppose them? Saint Paul gives an excellent rule, Rom. 14. 22. we should not condemn our selves in that which we allow. Do you allow in your judgment, and in your conscience the best courses? (as indeed you will do one day,) then do not condemn your selves in the present for them, Happy is that man that condemneth not himself in that which he alloweth, saith the Apostle.

Examine oft-times seriously, how your judgment stands in the waies of God, how it is built, whether upon humane fancy to please any man, or upon Divine directions, the Word of God; If it be so, take heed that you do not condemn your selves in those courses, and those persons that you allow. Do you in your soul justifie such persons? why do you not joyn with them? why do you not walk their waies? are such courses good? [Page 328] why do you not take them? Your justifying them in the end will be little to your comfort, if you condemne them all your life against your conscience: for afterwards it is not so much a work of Grace for you to justifie good courses, and to acknowledge good things: in most men it is not so much a work of Grace as it is the evidence of the thing: and when the cloud of sensuallity, and the fume that riseth out of worldly pomp is taken away, then the naturall conscience comes to see clearly better things, not from the love of them, not that it is changed, and trans­formed with the love of them; but God so discovers it to them, to make them justifie his sentence of Damnation the more: he discovered to them better courses then they tooke: it shall justifie their damnati­on.

We are deceived oft-times in mens ends; they acknowledge good waies, Men deceived in the death of others. and good courses: and on the other side some of Gods good Children they pronounce the contrary: but let none trust to that, good courses are so evident, and clear, that if men be not Atheists they must acknowledge them, especially when the impediment that hindred them before is taken away. You must acknowledge, therefore acknowledge now; not in your hearts onely, but acknowledge them in laying aside your opposition, in casting away your weapons, and by joyning with them in good courses: set not your hands against good courses, and good persons; set your tongues to speak for their good. Take Gods part, stand on Gods side, it is the best side; if you allow it onely hereafter it will be a barren allowance, it will be no comfort to you, it often falls out to be so.

O beloved, whatsoever courses else you take they will sink, and fall; they will sink first in your own soules, and none will be readier to con­demn you then your own conscience: when God shall make you wiser, you will censure your selves, What folly was it? how was I deluded with Danger of ill company. this ill company, and with that? as wicked company is wondrous power­full to infuse ill conceits: as the Spies they infused discouragement by the Oration they made of the Giants in the Land, &c. they altered the mind of the whole people. It is a dangerous thing to converse with naughty persons; the Devil slides together into the soul with their carnal reasoning, and alters the judgement for the time, that they are not so wise as conscience would make them, and as they might be, if they did not hearken to the his­sing of the Serpent.

First, if you take any conrse but good, your own conscience is by, and will be the first that will find you out: For sin is a base thing, a work of darknesse, it must be discovered, it is a madnesse, it must be manifest to all men. Popery and all their slights must be discovered, and the Whore must lie naked, and stink; nothing shall be so abominable as Popery, and Popish persons ere long.

Truth will get the victory in the consciences of people; and good cour­ses will get approbation. Therefore if you approve them not, first you shall be unhappy in this life, and everlastingly hereafter: this shall be the Aggravation of Hell-torments. principal torment in hell, that you saw better courses then you lived in, and you would not give your judgments leave to lead you. There was something better, Conscience told you, but you gave way to your lusts, and to the insinuations of wicked men, instruments of the Devill, rather then to the motions of conscience, and of Gods Spirit that awakened con­science.

[Page 329] This I say will more ease your torment in hell that you might have done otherwise if you had had Grace: but you willingly betrayed your selves, you silenced conscience, you willingly condemned your selves in the things that you acknowledged were naught, you did that which you condemned, and you did not practise that which your judgment did allow.

God will have little to do at the day of Judgment, with most men in the Church to condemn them: for alas, their own consciences will condemn them, the consciences of all will condemn them that their courses were naught.

And that makes wicked men so cruel, especially, if they get into place Ground of ill mens cruelty. of authority, they know they are not allowed, they are not acknowledg­ed in the consciences of those that are judicious, thèy know they are con­demned there, and they fret and fume, and think to force another opinion of themselves upon others, but it will not be; and that makes them that they cannot endure the sight of them that are of a contrary judgment: they think themselves condemned in the hearts of such men, and that makes them cruel: Especially those that have some illumination, they cannot abide their own conscience to take its course, they cannot abide to see themselves. They think themselves condemned in the judgment of others: and those that think they have the prejudice of others that their courses are naught, they carry an implacable hatred, it is a desperate case.

Hast thou knowledge that they think thy courses naught, and on good ground, and doest thou hate them▪ and hate to be reformed thy self? will this alway hold out? No, as I said before, truth is eternal, that which thou acknowledgest must continue, it will be acknowledge, it will get the victory at the day of Judgment by Men and Angels: truth will have the victory, it is eternal. Take that course for the present, that thou mayest be good for the present, and hold out to the end, as we see the Corinthians here, You do acknowledge me, and you shall acknowledge me to the end, and testifie to the world that you acknowledge the best things; and the best per­sons, that you may be one with them by love here, and in heaven for ever hereafter.

To shut up this point; Let me seal it up with this, Make this Quaere To be constant in good courses. to your selves, what estate you are in, when you come to the Commu­nion, whether it be well with you, or no? if not, why will you live any whit at all (in the uncertainty of our lives, and the shortnesse of them, and the danger of the wrath of God, when there is so little between you and eternal Damnation,) in a doubtful, in a dangerous estate? Are you resolved to be naught then? No, if you be not Atheists you will not say so. Do you intend to be good, and come and make your Covenant with God? Yes: why then resolve to be so.

A good conscience looks not onely back to sins past, to repent of them: but for the time to come it resolves to please God in all things, and to hold out to the end.

Some make a mockery of the holy things of God: one part of the year they will be holy; a rotten foolish affection of people that are Popish. In Lent they will use a little austerity, O they will please God wondrously; but before and after they are devils incarnate: so they make that part of the year as a good parenthesis, in an unlearned, and unwitty speech. A [Page 330] good parenthesis is unseemly in a wicked speech, and a good piece is un­seemly in a ragged garment: so their lives that make a good shew then, (and there are few that do so, they are scarce among us, men are such Atheists, that there is not outward reformation; but if there be,) if they give them­selves leave to be Civill, and to respect holy things a little time, afterward they return to their loosenesse again. Doth this patching out of a holy life please God? No, no; I have sworn, and I will perform it, that I will keep thy righteous Statutes, saith David. And S. Paul, I have resolved to be so to the end; I will be my self still. So where grace is, there is a resolution against all sin for the time to come. If you entertain not this resolution, to walk in holinesse and righteousnesse all the daies of your life, acknowledge no benefit by Christs redemption, and come not near the holy things of God.

This is the honest heart that the Scripture speaks of, that receives the seed deep into it; that hates sin above all miseries, and ills, and that loves grace above all other good things: therefore if any infirmity come, he can say it is against his resolution: I purposed not this, I plotted it not, I do not allow my self in it, here is an honest heart: the Word is fixed deeply in such a heart; it comes with an honest resolution. If you come to the Sacrament, and purpose to live in sin, you prophane the holy things of God, the Word of God will do you no good, it will never take deep root to save you. So much for S. Paul's resolution for the time to come, I trust [...] shall acknowledge to the end.

YOu have acknowledged us in part, now since you have repented: for when he wrote the former Epistle to them, they had many corruptions among them in Doctrine, and in conversation, about the Sacrament; many corrupt opi­nions they had: and in conversation, they endured the incestuous man among them without casting of him out, and many of them doubted of the Resurrection. Now when he wrote the first Epistle, it took a blessed effect in their hearts, they repented, and began to acknowledge S. Paul; notwithstanding they were disasted of him by reason of the bad information of some presumptuous. Teachers: saith he now again, You have acknowledged us in part that now we are your rejoycing, &c. Observe this, which I touch by way of coherence,

For a false heart swells against the reproof: if the Corinthians had not been sound hearted, they would never have endured S. Paul's sharp Epistle: but now he tells them their own plainly; as indeed it is a very sharp Epistle in many passages: yet now they acknowledged him to be a good, and gra­cious man, a faithful Teacher.

[Page 331] Let it be a Trial of your estate: can you endure a plain, a powerfull, an Use. Tryal. effectual Ministery? More particularly, can you endure a plain, effectual friend, that brings that which is spoken by the Minister more particularly home to your hearts? It is a sign of a good heart, of a repentant heart that would be better. But if not, it is a sign you have a reserved love to some special sin that will be your bane: it is a sign your soules have not repented. As you see after in another Chapter of this Epistle, where he sets down the fruits of repentance. And here is one sign, T [...] have acknowledged us in part, &c.

In the words,

First, There is the thing it self, acknowledgment.

Secondly, the object matter of it, That we are your rejoycing, and you are ours: There is a mutual entercourse of rejoycing.

And then the time is set down, The Day of the Lord Jesus, The second coming of Christ.

To speak a little of Acknowledgment.

Acknowledgment is more then Knowledge: for knowledge is a bare naked Acknowledg­ment, what. apprehension; and acknowledgment is when the will and affections yield to the entertaining, and the owning of the thing known. As a father not onely knowes his son, but acknowledgeth him: a King acknowledgeth his Subjects, and the Subjects their Prince. It is not onely a knowledge of such men, but an acknowledging of them, acknowledging a relation to them. So, you acknowledge us, that is, in the relation we stand to you, to be faith­ful, and good Ministers, and good men too.

What doth S. Paul mean by saying, You have acknowledged us? doth he mean himself?

No, not altogether; but you have acknowledged me in my faithful prea­ching of Christ to you. Wheresoever the Minister is acknowledged as a Christ acknow­ledged in the Minister. Minister, Christ is acknowledged. For what are we? We are but the Ministers of Christ, no more, nor no lesse. Saith S. Paul, Let a man esteem of us as of the Ministers of Christ. If they think of us more then Ministers, that we can make, and coyn things of our own; they think too much of us: If they think meanly and basely of us, they think too little of us. Let a man think of us as of the Ministers of Christ; no more, nor no lesse: it is enough, that they acknowledge us so as the Ministers of Christ. So they are never acknowledged, but Christ is acknowledged by them: for they have a relative office; they are the Ministers of Christ.

How shall we know then, whether we acknowledge the Minister, or no?

If we acknowledge Christ first by him.

How shall we know that we acknowledge Christ?

To acknowledge Christ, God-man in his natures, that we have a great Acknowledge Christ, what deal of love to him, that he would be born for us: and a great deal of reve­rence, in that he is God. We must not think-of him but-with a great deal of reverence, and meddle with nothing of him but with much love; he is God-man, God incarnate. He acknowledgeth Christ in his Priestly Of­fice, that doth not despair, that doth believe his full satisfaction to God; and doth not mingle other things, Popish satisfaction, and Purgatory for venial sins. He acknowledgeth Christs Priestly Office, that goes boldly to God through Christs intercession-in heaven, and boldly trusts in the sa­tisfaction of Christ in the clamours of conscience, and the accusations of [Page 332] Satan. This is to acknowledge Christ a Priest in our boldnesse and liberty to God, and confidence in our conscience of the forgivenesse of sins. To acknowledge Christ as a King, is to yield subjection to his Word, and to suffer him to rule us. To acknowledge him as a Prophet, to be instructed, and guided by him.

But now such as are ruled by their own lusts, and by the examples of Who acknow­ledgeth not Christ. others, and care not for the spiritual leading of Christ, they do not ac­knowledge him: Let not this man reign over us: they shake off his bands; they are sons of Belial, without yoak: and they shall be reckoned at the day of Judgment among them that know not Christ: because to know him, and not to acknowledge him, is to no purpose. As God knoweth us well enough; but if he know us not, and acknowledge us to be his, what will. become of us at the day of Judgment? I know you not, saith he, that is, he acknowledgeth them not to be his. So, if our knowledge be to know Christ generally, so as not to give up our selves to be ruled by him, to be directed by him; this is not to acknowledge him. and to know him, and not to acknowledge him, will be no comfort for us; As it will be no com­fort to us for him to know us, and not to acknowledge us. They that ac­knowledge Paul, or any Minister, they are brought to acknowledge Christ by him.

And then (to give you a familiar taste of these things,) they do acknow­ledge To acknowledge the Word. the Minister, that acknowledge the Word to be the Word of God, to be from him. What is that? when they are cast into the form and mould of the Word, and are willing to be framed, to be such as the Word would have them, to be pliable to it: if it threaten, to be terrified; if it comfort, to be raised up: to be fashioned every way to the Word, then they acknowledge the Word, then they feel it to be Gods Word: why? For they feel it leavening the soul, making all the powers holy, and comforta­ble. As leaven changeth the whole lump, so the Word of God, when we are cast into it, and imbrace it, it frames and fashions the whole man to be holy, as the Word is holy.

This is to acknowledge the Word of God, to hear it as the Word of God, to hear it with reverence, as we would hear something from a great Poten­tate, from a Judge, from a man that hath to do with us: We know the Word of God, and acknowledge him in the Minister, when we tremble at it, and hear it with obedience. As Cornelius saith, We are all here in the presence of God, to hear whatsoever shall be commanded us of God: whatsoever, without distinction, and turning over, and declining the Word, and shifting. When there is a willing yielding to every thing that is told us, and a meaning to obey it, this is to acknowledge the Word of God, or else we do not.

S Paul saith comfortably to the Thessalonians, That they received the Word of God, as the Word of God: that is, they acknowledged the Word of God, be­cause they heard it with such reverence, and obedience, and respect.

So you may know that you acknowledge the Minister, if you acknow­ledge Christ, if you acknowledge the Preacher, and the VVord that he To acknowledge the Minister. preacheth: and you acknowledge him when you will be directed by him; when he speaks in the Name of Christ, to esteem highly of the Consolations of the Almighty in his mouth, to suffer the strong holds of sin to be beaten down by his Ministery. This is to acknowledge the Minister: there is no good taken by Gods Ordinance, where it is not onely known, but acknowled­ged.

[Page 333] Christ comes to us in his Ministers as well as by the poor, and it shall be known one day that we have rejected, not poor men like our selves, but Jesus Christ: For we are joyned with Christ in acceptation, or in neglect Ministers joyn­ed with Christ in acceptance, and neglect. and contempt. What we do in our Ministery faithfully, we are joyned with Christ in our acceptance: we accept Christ, when we accept, and esteem of the Minister: or we reject Christ, when we reject, and refuse, and set light by the Ministers of Christ.

The hypocrisie of mans heart is not discerned almost so much in any thing as in this. Let any command come from great men that have power of our bodies or estates to advance us, or debase us; Oh there is much astonishment, and much heed taken: wondrous heed of penal Lawes and Statutes, that we run not into the dint of them. Now God by his Mini­sters threatens hell, and damnation, hardnesse of heart, and to throw us from one sin to another: we hear these things as Judges, (forsooth) as if they concerned us not. It shall one day be known that they are Gods Mi­nisters, and that it is Gods Word; If we have Grace to acknowledge them as speaking from God. This is to acknowledge the Minister, to be directed by him, and to hear that that he speaks in the Name of God. We are Am­bassadours of God, saith S. Paul, and intreat you, as if Christ himself were on earth would intreat you, to be reconciled to God. Therefore when you refuse our intreaty, you refuse Christ, that comes with us. Those that will not hear him here, shall hear that sentence hereafter; they must not think to be regarded of him then: but of that I shall speak hereafter.

As ye have acknowledged us in part: You acknowledge us Ministers, you acknowledge our doctrine, you acknowledge Christ by us.

How do these Corinthians acknowledge S. Paul in part?

You have acknowledged us, that [we are your rejoycing;] What is the mean­ing of that? You have acknowledged us, that you have cause to rejoyce much to the day of Judgment, and then you shall rejoyce to purpose, that ever I was your Apostle, that ever you had Grace to hearken to me; that ever you had such a sincere down-right Apostle that would tell you the truth, and gain you to Christ.

Whence we may observe, That

Those people that are good, and have any grace in them, and not onely here, but they will be so at the day of Judgment.

Why?

Because a faithful Minister brings to them him that is the cause of all joy; Reason. He brings Christ the cause of joy. him that is Isaac, laughter, Christ Jesus, at whose very birth there was a mes­sage of joy from heaven.

For all joy, and all glory, is originally, and fundamentally in God re­conciled; Original of our joy. that is certain: there is our joy in God reconciled. For natu­rally, before God be reconciled, our hearts are full of confusion: they are so far from joy and glory, that they are full of horrour. Now God is reconciled, by Christs satisfaction, and obedience, his full satisfaction, witnessed by his resurrection; and thereupon comes our glorying, to be in Christ, who hath brought us to be at one with God, with the God of glory: [Page 334] Blessed be God the Father of our Lord Jesus Christ, saith St. Peter, that hath begotten us to a lively hope through the resurrection of Jesus Christ, &c. Now we have a lively hope, we have a glorious hope, we may glorie in it, in the resurrection of Christ: considering that his resurrection is an evidence that the debt is paid, our surety being out of prison: he being risen again.

But all this must be opened to us, and offered to us, and applyed to us Christ must be opened by the Ministery. by the Ministery what Christ hath done, and what he will doe, it must be opend to us, and offered to us: to receive Christ thus graciously bringing us to God. And faith must be wrought in us, to joyn us to Christ: and this is by the Ministery.

Now in the next place, when the Ministery doth this, it doth teach us that God is reconciled by the satisfaction of Christ, and teacheth the nature Use of the Mi­nistery. and offices of Christ, and the benefits we have by Christ, it unfolds the unsearchable riches of Christ. The Ministerie offers Christ: and God by his Spirit works Grace in the Ministerie, to believe, and to walk worthy of Christ. Hereupon comes glorying in the Ministery, in the preaching of Christ faithfully, crucified, and risen, and teaching us to walk worthy of Christ.

So it is not that any man should glory in the Minister for himself: but in that he brings us to Christ which Christ brings us to God, in whom is all our glory. So, we see the ground of it, how S. Paul was the rejoycing of the Corinthians, because he brought them to Christ.

The Office of the Ministers is to be wooers, to make up the marriage be­tween Christ, and Christians soules: now herein is the rejoycing in a good Ministers woo­ers for Christ. Minister, when we are brought to Christ, and then see the riches of our husband unfolded by the Ministery; here is matter of joy: especially at the day of Judgment; then we shall joy indeed that ever we knew such a Mi­nister, that ever we knew such a holy man, that was a means to bring us to Christ, and to God.

Hereupon it is that the Ministers are said to be a special gift of God, Ephes. 4. Christ when he ascended on high, he led captivity captive, & gave gifts to men: Ministers a gift of God. What gifts? Some Apostles; some Prophets, some Pastors, some Teachers to the end of the world, for the building of his Church. Christ when he went in triumph, after his Resurrection; when in his Ascension he went triumphantly to hea­ven: (as the great Emperours, on the day of their Triumph, they scattered money, so) he scattered gifts, and they were not mean gifts, money, and such trifling things: but when he went in his Triumphant Chariot to heaven, he had no better gifts to leave to the world, then to give such kind of gifts as these; he left Ministers, Apostles, to found a Church; he left Pastors and Teachers to the end of the world. These were the gifts that Christ gave when he went in Triumph to heaven; therefore well may they joy in the Ministers as a special gift of God.

So, there is a notable place, Jer. 3. 14, 15. there is a Promise, if they would turn to God, and be a gracious people, what he would do, I will giveyou Pa­stors, according to my own heart, and feed you with knowledge and understanding The Ministery a great blessing. insinuating that it is a special blessing, it is a blessing above all blessings in this world; indeed, none comparable. To live in a place where all solaces are, where all worldly contentments, yet to be there where the sound of the Gospel is not, where the best things are not, it is but a dead place. What is it to be fatted to destruction? what life to the life of Grace? and how is [Page 335] the life of grace begun and strengthened, but by the meanes of salvation? When God gives Pastors according to his own heart, to feed his people, with understanding and judgment, it is a great blessing; and so it is matter of rejoycing and glorying. For may not the soul reason thus? Who am I? that when thousands sit in darknesse, and in the shadow of death, God should send his Ambassadours to me, to offer Christ Jesus with all his riches to me: and by his holy Spirit effect it, by such and such a Ministery working grace in me, to give me the first fruits of glory, the pledge of sal­vation, the beginning of grace here, when millions of other people sit in darknesse? Thus a Christian rejoyceth in God first, and then rejoyceth in the Minister, he rejoyceth in every thing that is an occasion to bring him to heaven.

What is the reason God brings us to heaven by the Ministery of men, and Why God brings men to heaven by men. doth not send Angels? or do all by his Spirit without help?

Amongst the rest this is one, he would have one to glory in another, he would tie one to another: therefore it ties one man to another this rela­tion to see the need of Gods Ordinance. And that people might rejoyce one in another as the gift of God: Therefore he calls man by man, to knit man to man: And that they may see Gods love to them in men. They saw Christs love to them in S. Paul: Saint Paul saw Christs love to him in them, in their obedience: this is the reason that God useth men to call men.

Therefore those that neglect the Ordinance of God; let them never think of glory by Christ, that glory not in the Minister that brings them to Christ. Therefore, 2 Cor. 5. 19. they are excellently joyned together, God was in Christ reconciling the world to himself. What then? what need the Ministery? if God be reconciled to the world in Christ, God is mercifull, and Christ dyed; and there is an end: No, he hath put, to us Apostles, and after us, to Pastors and Teachers, the Word of reconciliation: and we as Ambas­sadours intreat you in Christs stead to be reconciled to God. So there is no word of reconciliation effectual to any, but we must have the efficacy of it by Am­bassage, it must be offered by the Ministery.

This Ministery contemned by the world must be the meanes to bring Gods benefits come by the Ministery. us to Christ; we have no benefit brought to us from God unlesse it be by the Word of reconciliation. Neglect the Word, neglect reconcilia­tion it self: Therefore it is called The Word of the Kingdom, the Word of Grace, the Word of life, insinuating, that if we neglect the Word unfolded by Gods Ordinance in the Church, we neglect Grace, we neglect life, we neglect Kingdome and all, because we see they are joyned together. I will not be long in this point in this place.

Onely this, when God doth vouchsafe any abroad wheresoever, or to any of us to partake of his Ordinance in an effectual holy manner, to joy in Use. To rejoyce in enjoying Gids Ordinance. it. As Solomon saith, Prov. 19. 14. Inheritance comes by parents, but a good Wife is the gift of God: So a good Minister or a true Christian friend is the gift of God that he bestowes on men, a speciall gift, because it is in order to eternall happinesse, it is such a gift as Christ gave when he ascended in­to heaven. So much for that point, We are your rejoycing.

There is an entercourse of joy, we are your rejoycing, and ye are ours in the day of the Lord.

How were they S. Paul's rejoycing?

[Page 336] They were St. Saul's rejoycing, as they were gained to God, and to Christ by his Ministery; when he looked on them, he looked on them as people given him by God. As God said to him of them in the ship when they suffered shipwrack, I have given thee all their lives.

It was a great honour to Saint Paul, that God should give him the lives of all that were in the ship: but more honour that God gave him so many souls: Thou shalt have the honour of saving so many souls. Therefore they were his rejoycing (in the day of the Lord especially, but) now they were his rejoycing, because by faith he apprehended that they should be his spe­cial rejoycing, when he and they should stand together before the Judge­ment-seat of Christ. For faith makes things to come present: Ye are our rejoycing; because you shall be our rejoycing then more especially. This is the nature of faith to present things absent. For Blessed St. Paul now in heaven, when at the day of judgement he shall stand before Christ with­all the rank about him, of Corinthians, Ephesians, Philippians, &c. and all the Churches he converted; when he shall be environed with them, as so many brought in triumph under the Kingdome of Christ, and pulled from the bondage of Satan: as what a world of people did he bring to God, what triumph did he make over Satan and the corruption of men bringing men into captivity to Christ? When all these shall be set before him; what a glory will this be for holy St. Paul, when he shall look on all these blessed people as conquered and brought under Christs government by him? And so for all the Apostles, St. Peter and the rest. And so for eve­ry Minister, when he shall say, Here I am and the soules that thou hast given me; thou hast honoured me so much as to be an instrument to gain them to Christ to bring them to Heaven, a special glorie. The point of Doctrine, or truth I observe hence is this, That

The peoples good estate in Grace is the Ministers joy and will be, especi­ally Doct. The peoples good is the Mi­nisters joy. after at the day of judgment: ye are our rejoycing. As he saith, Philip. 4. Ye are our crown, and our glory. And so, 2 Thess. 2. What is our crown, and rejoycing? is it not you?

In every Epistle almost, those good and gracious people, he makes them his hope, and joy, and crown, and rejoycing.

In what sense? 1. The matter of his joy.

Because they were the objective matter of his joy: when he looked on them, he looked on such as yielded him comfort; he could not present them to his thoughts, but he thought of them as matter of joy; here be the people that God hath honoured me to do much good unto. He could not think of them but as the object of his rejoycing; the word is Canchema, our rejoy­cing, that God had given them to him to bring to heaven.

Love descends we know, and the workman looks upon his work with a kind of complacencie. Saint Paul could not look upon those that he was used as a blessed Instrument to doc good upon without a speciall kind of delight. They were the object matter of his joy.

Then again, they were not onely the matter of his joy and rejoycing, presenting to his soule comfortable considerations: but also they 2. A meanes to in­crease his joy. were some meanes to increase his joy in Heaven: for Those that convert soules, shall shine as the starres in the Firmament, Dan. 12. Those that are honoured of God so farre as to bring souls to God, they shall shine as the stars in the Firmament: especially those that convert souls shall have a [Page 337] degree of honour above others: though the substantial glory be by Christ. It is not to be denyed, that the accidental increased glory comes by the in­crease of the fruit of the Ministery: and so Christians, those that are fruit­full Christians, that do much good, they shall have much glory. Saint Paul shall have more rejoycing then others that did not so much good as he, Ye are our rejoycing; because you shall be a means of my greater rejoycing: they were the object of his joy, and the means of his joy.

Then in the third place, they were his rejoycing, because they were the seal of his Ministery, that he was a sound Minister. How was it known 3. The seal of his Ministery. whether Saint Paul were a good Minister or no? Behold his works: see how he wrought on such, and such people, how many he gained to God. When he looked on them, he looked on them as a seal of his Mi­nistery, that he was a good Minister, and in that regard they were his rejoycing.

And in some regard likewise in the fourth place, that their gaining was 4. To evidence that he was a good man. an evidence to his soul that he was a good man. Ordinarily (though God convert men by ill men, as Judas no question might convert some, yet) for the most part God honours his servants; and he that is heat himself can kindle another. Those that are not heat with grace, they cannot speak of the efficacy and power of the things they feel not in their own hearts, as others do: therefore no question but it comforted him in the state of Chri­stianity, that God honoured him to be a means to bring others in to Christ. So in many respects the peoples goodnesse is the Ministers joy.

If this be so; Let those that are under the Ministery not deny themselves Use. To be good un­der the Ministe­ry. that comfort, or the Ministers that joy, to be good. There are many poysonful, spightful spirits that are in love with damnation, that will che­rish the corruptions of their naughty nature, in spight of God and all. Rather then they will acknowledge to be wrought on by such and such, to be their children, they will be as they are; they will be broken in a thousand pieces before they will bend to any Minister, upon such weak resolutions to yield to a poor Ordinance of man: here is the devillish pride and poyson of mans corrupt nature: Can we set light by that, but that at the same time we must set light by our own comfort, and salvation?

How were the Corinthians Saint Paul's joy? were they not their own joy first? they were matter of joy to S. Paul, because he saw he had gained them to Christ: the good was especially theirs; it reflected on him onely by consideration. When he looked on them he was comforted; but they were more comforted a great deal: they had more comfort in his rejoycing then he: his was but by reflexion of their goodnesse, a comfort that came by consideration; they had the main comfort of their good­nesse.

It is little comfort for any to carry themselves so, as that those that are over them in Christ Jesus, when they think of them, can but sigh, when they hear their blasphemies, when they cannot so much as gain of them to leave courses that the very light of nature condemnes: the filthy discoveries of a rotten heart, their vile words, and their offensive carriage, can this be a grief to the Minister, and not for the damnation of their soules together? And they shall find it a heavy, and bitter thing to grieve the Spirit of God in others, as well as they wound their own conscience; both are joyned together.

[Page 338] What a happinesse is this, that the more a man is interessed in the good of another man, the more glory, if he be a meanes of any good in him? he shall have good, and you shall have glory.

The best things in nature are communicative, and diffusive: the Sun gives light to the whole world: so the best man is most fruitful, and com­municative, Good communi­cative. he labours to gain all men by his acquaintance: He knowes this, that he is not for himself, he is reedeemed for the honour of Christ: And then he knows that anothers good will be my glory, it will increase my glo­ry, and be the object of my glory.

On the contrary, we see a company of wretched, despicable creatures, (let their outward estate be as glorious as it will: but I speak of them as Wicked men draw others to sin. Christian eyes judge and esteem of them,) that draw others on to the same course with them: if they be blasphemers themselves, they glory to make others so: if they be given to sensuality, they labour to make others sot­tish as themselves: if they be given to filthinesse, they draw others to com­munion with themselves. Well, will these people be much for their re­joycing in the day of the Lord, think you? what will they do when they think of others, such as they have neglected altogether, that God gave them charge of? The very thought of them instead of making them rejoyce, it will make them astonished. I betrayed his soul, he was my friend, or my servant, I let him live in such sins. Good neglected will torment us here­after.

But then ill infused; by example, and by word, I poysoned him: sup­pose I have repented my self, but perhaps the person that I have drawn to communion in my sin, hath not repented: what a torment will this consi­deration be? Good neglected will be matter of torment, much more evil infused, poyson infused. When we shall see at the day of Judgment, instead of a company that we have gained to God, and been a meanes to further their salvation, we shall see a company that we have infected with our ill example, and our evil perswasions; this will be in hell an increase of torment.

One will curse another, and say, You brought me hither. The fa­ther will curse the sonne; To get riches for you I crackt my conscience, and lost my soul: And the sonne shall curse the father; By your riches that you lost me, I lived a base, and sensual life, whereas perhaps I might have trusted to my good endeavours otherwise: so here shall be cursing. The friend shall curse his friend; You might have told me of this, you strengthened me in evil courses.

As it will be our glory when we shall see such and such, as God hath used as instruments to do good unto; so it will be a torment indeed to think, Such and such I neglected, and betrayed; such and such I corrupted. I beseech you therefore take heed of it.

And would you have matter of joy in this world, that should joy you when nothing else will joy you? (as Saine Paul was in affliction oft,) what comforted Saint Paul? First, his own conscience, that he was a good Chri­stian, an heir of heaven, a good Apostle: but when he wanted joy, what would he do? when he had no liberty, but was imprisoned, when he had nothing; then; he considered. How hath Christ dignified me to do good to others? this honouring of him to do this, it comforted him more then all his imprisonment, and abasement, and reproaches could discou­rage [Page 339] him; the conceit that God did use him as an honourable instrument for his honour and service, to do good to others.

So the testimony of our Conscience, that God hath used us to do good to others; not onely to make me to gain heaven, but to be an in­strument to gain others, this will comfort us in the world, come what will.

This should stirre up those that have to deal with the soules of others, Use. To labour to make others good. (not only Ministers, but all others,) that have any committed to them, that they should labour to make them good, to work upon them for the good of their soules, that they may have them as matter, and objects of their joy at that day. If they do not (as I said) when they are presented to them as persons whom they have neglected and betrayed negligently for want of instruction, and reformation of their lives; and as persons whom they have infected with their ill example, which is worse: alas, what matter of horrour will they be? They will not say of them as S. Paul saith here, You are my joy, and my crown, and my glory; but they will be matter of hor­rour: these be they that I havs betrayed, and neglected, and infected, and brought to hell, to this cursed condition with my self. It will be an increase of the torments of hell at that day, all those whom we have hurt any kind of way.

But what shall it be then of those that have opposed goodnesse? that The misery of opposers of goodnesse. have not only betrayed others by neglect; but have maligned good where they have seen it? what will become of them, that are so far from making others good, that they have despighted the Image of God in others, and have exercised their bitternesse upon Christ in his members and Mini­sters?.

To adde one thing more:

What! these Corinthians, that had so many abuses, and such weaknes­ses, were they the matter of S. Paul's joy?

Yes; why, therefore people must take heed how they leave Churches Not to leave Churches for some corrupti­ons. that have corruptions in them. Schisme oft-times is a greater fault, then the fault upon which they pretend separation: the things for which they pretend a rent, are not so great a fault in the Church, as the want of Cha­rity in them to do so. If Saint Paul would have taken occasion to leave them, what good occasion had he? alas, how many corruptions had they in doctrine, and in manners too? but yet notwithstanding as ill as they were, he saw what good was in them, and looked not to the evil: he knew that God would perfect the good things that were in them; and, saith he, (notwithstanding all their infirmities,) I see you were ready to re­form when I wrote an Epistle to you, therefore I doubt not but you will be our rejoycing.

This is the time; it must be taken inclusively, I am your rejoycing, and you are mine, to the day of the Lord Jesus, and in the day of the Lord, so he means here. It is laid as a ground here, That

It is his day by way of eminency, and excellency. Jesus Christ hath many dayes, two especially: The day of his first coming, and the day of his second coming. The first coming of Christ was the day of the Gospel, when he came to work our salvation: His second coming is to accomplish [Page 340] our salvation. In his first day he came to be humbled, and to be judged, to be a sacrifice for us: In his second, he is to come gloriously to judge the quick and the dead. In the first, he came to gain a Church to him­self; by his second he shall come to accomplish the Marriage: now is the contract. There is the Sabbath, after the six dayes of this life the day of the Lord shall appear, the Sabbath day, the day of Jubilee, the solemni­zation of the marriage, the solemn triumph over all enemies. The first day was to save our soules, especially from the thraldome of sin and Satan: The second day, this that we speak of here, shall be to save our bodies from the rottennesse and corruption in which they have lien rotting in the grave till that day of Christ. As he raised his own body, so at that day he shall raise our bodies, and make them like his glorious body. That is the main Day, the Day of all daies: for then he will come to accomplish all: that day shall never have a night, it shall be day for ever.

As the Cloud that went before the Israelites to Canaan, that side toward the Egyptians was dark, but the other side was lightsome toward the Israe­lites: Simile. so this day, it shall be a dark day; it shall be both a day of vengeance, and a day of glory.

Saint Paul saith here, You shall be my rejoycing, and I yours at that day: but those that do not believe the Gospel, and obey the Ministery of it, it shall not be a day of rejoycing to them. It shall be a glorious day when all other glory shall vanish, all other glory in the world shall be eclipsed; even as the Starres are not seen when the Sun appeares in the firmament. All the glory at that day shall be the glory of Christ, and of his Church. To omit other things that may be spoken out of other places of Scripture, the Point I will observe hence is this, That

I say, the rule whereby a Christian judgeth things, and that measure whereby a Christian measures things, to be thus, or thus in their excellency, and worth, it is as they will be esteemed at that day of the Lord Jesus Christ. Here S. Paul saith, I am your rejoycing, and you are ours at the day of the Lord Jesus: What? is this a vain glorying to commend him, Oh he is a wor­thy learned Rabbi, a great learned Apostle: and then that they were such, and such people? No, no, They had grace wrought in them; and S. Paul saw such evidences of grace in them, that at that day they should look up­on Christ with boldnesse, because they were sincerely gained to the Gospel. So then this must be the rule of the worth of any thing, to esteem it as it will be then at that day; which is a day when all our estates will be deter­mined of for eternal happinesse, or eternal misery.

To explain it a little.

We do not value things of short continuance, because they are short, as flowers that are fresh in the morning, and cast away at night; but we esteem things that will hold out: so our rejoycing, and glory, and comfort, we should consider of it how it will hold out, Riches avail not in the day of wrath. Things have that degree of goodnesse or evil in them, they have that degree of vanity, or seriousnesse, as they will stand out at that day. What are riches in the day of wrath, even in this world? what will riches be then at the day of the Lord Jesus? Therefore a Christian values them not, they are not the good of a Christian; he esteems not the applause of men: and pleasures are nothing, they are momentany, they avail not when [Page 341] conscience is awaked: They leave a man, and not onely so, but they leave a sting behind them.

If all the good things in the world will stand us in no stead then, then what will the sins do that thou hast made so much of? what will the sins do that thou hast betrayed and damned thy soul for? thy filthinesse, and thy betraying of goodnesse, what will that do? How wilt thou look the Judge in the face, when as nothing in the world that is excellent will hold out, and avail at that day?

But what then will avail at that day when Christ shall come to judge What will avail at the last day? both the quick and the dead?

Why, this, That thou hast submitted thy self to acknowledge Christ as thy King, and thy Priest, and thy Prophet: and by means of the Ministery thou hast been wrought on, and the work of the new creature is begun in thee, true and sincere grace that thou darest look on Christ, that thou art in the state of grace, this will comfort thee in the day of Judgment.

By this you may discern who take the wisest course; he that measures his who take the [...]. life by a right measure and rule: who judgeth aright of persons and things? he judgeth aright of things, that values, and labours to interest himself in those things that will comfort him in this world, and stand by him in the world to come: he hath a right judgment, and esteem of things.

What be those things?

Grace, a holy, humble, gracious, believing carriage, and disposition: when a man gives himself to Christ, and renounceth the world, and sees the vanity of all things but the estate of Christianity, he hath those things in some little measure that shall be perfected at that day. Who take the wi­sest course, those that seek to please the humour of men, those that seek to feed their own corruptions, and the corruptions of others, those that will have some present glory in the flesh? I but what will they have at the day of the Lord Jesus? Surely, those that labour to approve themselves in sin­cerity and truth to Christ Jesus in all things: and so that they may approve their hearts to him, they care not what the world judgeth of them; as Saint Paul saith, I passe not what ye judge of me. If there be a day of the Lord, when he shall be Judge, then those are the wisest and the best courses that will hold out at that Day. And those that will not, we shall be ashamed of them all.

And that is the reason that many men of excellent parts and endowments are comfortlesse in the time of temptation: they did not think to do things with reference to Christ, in sincerity to please him: fot then they might old up their heads at that day.

There is a great deal of Atheisme in our hearts, we frame our courses to present contentments, by reason that we have little belief for the time to come.

I beseech you, let us often have in our thoughts the second coming of Christ. The best things are behind, our chief rejoycing is behind: our rejoycing now is our hope that we shall rejoyce then. The Corinthians were S. Paul's joy now, because he knew they should be his main rejoycing then. If we rejoyce in any thing now, let it be that our names are written in hea­ven, in the testimony of our conscience that we are Gods, that our hearts are wrought on, that we have something that Christ will acknowledge when he sees his stamp and Image on us: when he shall look on us, and see his own Image upon our hearts, there will be matter of joy in that day.

[Page 342] There will be joy in our selves, and joy in all the blessed instruments that are under Christ, the Ministers they shall rejoyce likewise in us, and all of us shall joyn in joying in Christ, all shall meet there. For their joying in S. Paul, and he in them, it was that Christ was theirs: And Christ shall come, as it is in 2 Thess. 4. to be glorified in his Saints: not onely in himself, but in his believing members: for his glory shall reflect upon them, as the Sun reflects upon light bodies; all light bodies are made light by the Sun. So the Sun of Righteousnesse shall come, and all them that have glory it shall be by reflexion from him, they shall be glorious in him: so he is both the Ministers joy and the peoples, they shall all glory in Christ, whose glory is their glory. He shall come to be glorious in his Saints, therefore frame your courses that way to have glory then, to have comfort in the hour of death, and at the day of Judgment. And to end the point;

Let us labour to be acquainted with him now before that day: we shall never have comfort in the day of the Lord Jesus, except we be acquainted with him, and acknowledge him in the Ministery now, and in the Sacra­ments: Application to the Sacrament. for none shall ever be acquainted with him there, that have not been acquainted with him, and known him in this world.

How do we come to be acquainted with Christ?

To be present where he is present: and he is present where two or three How we are acquainted with Christ. are met together in his Name. He is present now in our meetings, he is pre­sent when we hear the Word. He is present in the Sacrament more especi­ally: we have his very body, and blood. As verily as we take the outward signs, so verily Christ is present to our hearts; at the same time from heaven, he reacheth us himself with all the benefits of his passion: when the Minister reacheth the bread, he reacheth his body. As our outward man is refreshed with the elements, so our soules are refreshed with the spiritual presence of Christ. Now he is excellently present in heaven, he is present to our senses in the Sacrament, and by his Spirit in the Word.

Would you have him then at his appearing come and own you, and say then, Come ye blessed? be acquainted with him now upon all occasions: hear the Word, receive the Sacrament, and come to the Sacrament as ac­knowledging him there.

How is that?

Why then you acknowledge the bread and wine to be Seales of him, and To acknowledge Christ in the Sacrament, what. of all the blessings by him, when you come prepared; when you come to them as his, or else you do not acknowledge them: you know them to be such and such things, but you acknowledge them not to be set apart for such a holy use, except you come with prepared hearts.

Will any body acknowledge him to go to a great person, when he goes deformed, and in rags? do you know whither you go? would some say, to him. He considers not whither he goes, that comes to the Sacrament in his old sins. Come acquainted therefore with Christ, to acknowledge him that shall be your Judge at the latter day, therefore come prepa­red.

And then, because the Sacrament is a means to seal to us all the benefits we have by Christ, and to incorporate us more nearly into Christ: he that comes to the Sacrament as he should, must come with joy. Is it not a joyful thing to be united to Christ? and to have further assurance of all the good things by him? Yes, it is a matter of great joy: Therefore when you have repented of your sins, come with joy.

[Page 343] And come with holinesse. The things are holy; as our Liturgy hath it: let us give holy things to holy persons: here is presented holy bread and wine, and here you are to deal with Christ; therefore come with holy reverence in the whole carriage of the businesse.

And come with faith, and assurance, and then you shall acknowledge Christ in this Ordinance, in the Sacrament. You shall acknowledge that he deales not complementally with you, to feed you with empty signes: but you shall have himself with his signs: you shall have the Lord himself in the Word, and in the Sacraments. With the field you shall have the treasure in the field, as the wise Merchant had. With the Word you shall have Christ, wrapped in the Word; and in the Sacrament you shall have Christ, and all his benefits. Trust to it, make it your weapon against Sa­tan, he will tempt you to doubt of your interest in Christ. Think with your selves, Had I grace to receive Christ? to be incorporate nearer into him? why should I doubt to renew my Covenant? And though I have fallen by weaknesse, yet I have a gracious Intercessour in heaven that makes my peace continually. Come in faith: Know that God in good earnest here offers Christ with all his benefits.

And come with a purpose and resolution to be led by him. You come to renew your Covenant; here is the Covenant, when Christ is given to you, and you give your selves to Christ. Therefore (as I said) if you come with a purpose to live in sin, come not at all. Christ will not live in a heart where there is a purpose to sin: therefore esolve to leave all sin, or else you cannot receive him.

To move you to come, and to come thus; do but consider that it will be your joy in this world, and in the world to come, before Christ, that you have been thus acquainted with him herc on earth, acquainted with him in the Ministery, acquainted with him in the Sacrament, in private prayer, and meditation, in all the blessed means that he hath appointed; and then he will look on you, as upon his old friends.

But now he that is a Rebel, that goes away, or else comes, not acknow­ledging with whom he hath to deal; him that shall be his Judge ere long, the Great God of Heaven and Earth, that shall come in glory and majestie with thousands of his Angels. Then he shall be Wonderfull indeed, as his Name is, Isai. 9. 6. and as the Apostle saith, 2 Thess. 2. where he useth the word, he shall be wonderful in his Saints. Then all the world shall wonder at the glory of a poor Christian, when he shall put down the Sun, and all the creatures in glory. Consider with whom you have to deale: him that ere long shall be wonderfull in his Saints. Therefore come prepared, come joyfully, come faithfully, come reverently, and holy, and you shall find a bles­sing answerable. This I thought good to touch, concerning the occasion of the Sacrament. Ye are our rejoying.

Saint Paul esteemed of nothing, but that which would comfort him at that day. Therefore let us oft think of the day of the Lord Jesus. Why? Thoughts of Judgment make us painful. what will make us digest labour, and pains, in dealing with the soules of others, in doing good, and being fruitful in our places? The considera­tion of that Day: there is a Day will come that will make amends for all, and that is the day of the Lord Jesus.

And considering that there is such a day, let us make much of the day [Page 344] of the Lord, that is now left us; what is that? This day: The Lords Day: Revel. 1. it is called The Lords Day. And as I said, labour to be acquainted with that Lord that must be Judge of quick and dead then. The Lord hath a day now wherein we may be acquainted with him; by hearing his Word, by yielding obedience of his truth unfolded to us: therefore let us make much of this day, if we would have comfort at that Day. Ye are our rejoycing in the Day of the Lord.

IN this confidence,] In this assurance, in this perswasion, I was minded to come to you.

[That you might have a second benefit,] saith the last translation; it doth diminish the strength of the word: therefore go from the Text to the margin: you have oft-times a fitter word in the margin.

Charis, The word is pregnant in the Original, it sig­nifieth Grace: if it signifie a benefit at all, it signifies a benefit that issues from grace and favour; benefit is a weaker word. Grace, though it be not so common, is a fit word, and reaches to the strength of the word in the Ori­ginal, to the meaning of the Apostle; so it is better to read it so, That you might have a second Grace.

Saint Paul in this Verse sets down what intention he had to come to them.

And likewise the end of his intention.

In the next Verse he sets down the manner how he would come to them.

Fourthly, he shewes why he came not to them, it was to spare them, as he faith afterward.

Here in this Verse he shewes what his intention was: My intention was to come to you. In this confidence I was minded to come to you.

To what end? That you might have a second benefit.

His intention is set down by the inward moving cause, his confidence; In this confidence I was minded to come to you.

I will speak of his intention, and purpose of coming: And of the end of it. And in his purpose of coming, of the moving cause, his confi­dence.

What is that? In this confidence, because I am assured that you are my rejoycing, and I yours in the day of the Lord Jesus; in this confidence that you will be so to me, and I to you. In this confidence.

Saint Paul had a good opinion of them: The inward moving cause of S. Paul to come, it was a good conceit of them.

Let others have as good place in our affections as possibly may be.

Why?

[Page 345] If they be good, we wrong them else even in our conceit. We do not Reason 1. onely wrong men in our speeches and actions, but in our sinister judgments, in the censures of our minds: therefore we should have as good conceit of men as possibly we can in that regard.

And likewise, because confidence, and assurance that they have some­thing Reason 2. in them that is good, and it will be better with them after in the day of the Lord, this will be a means to stir us up to deserve well of them. Hope stirs up Will; we have no mind to a thing that we have not hope of. And likewise Hope stirs up endeavour: And Hope keeps in endeavour. What makes a man so long in endeavouring the good of others? he hath some hope, they are good, and will be better. So it stirres up our will, the bent of it, it stirres; it stirres up endeavour upon will; and it keeps us in endea­vour when we hope for good at mens hands.

And therefore we ought not to cast off men (especially those that are Not to cast off men for infir­mities. young,) for imperfections. The Corinthians were weak, and carnal, as you may see in the former Epistle, yet in this confidence that they had re­pented of their ill usage of S. Paul, he was minded to come to them. Per­sons that are the subjects of hope, are not free from infirmities. Novices cannot have that perfection that grown Christians have at the first. Consi­der further what is of passion, and what is of the poyson of nature: consider what is of infirmity, and what is of malice. Consider what sins they have been longer accustomed to, and how hardly such sins are suddenly broken off. These considerations would mitigate something where we see any degree of goodnesse.

Oh, this pleaseth now some vicious-disposed persons: they think this makes for them.

Not at all: what I speak is, where there is any ground to hope well of. S. Paul had some ground, for he wrote a sharp Epistle to them, and he saw they were amended on it: he saw they yielded, they acknowledged, that is, they reformed by his Ministery, and by his Epistle. So where we discern reformation, that there is a willingnesse of amendment, we must hope of such, though they be sometimes overtaken. And if they be overtaken we must construe it to the best: the temptation perhaps was great, and they were not watchful at that time: the subtilty of the opposition, and the ma­lice of men was great, and their caution was not so great; thus we may construe to bear with them, if upon the discovery of their fault, they be­come pliable: but otherwise, if they arm themselves with malice and bit­ter poyson, and resolve to be so still, there is no hope, no confidence of such. Saint Paul's confidence here, was with evidence from their carriage; they gave him some cause to be so confident.

Therefore it is in vain to think that we are too censorious when we tell you of your faults: that very conceit that you think bitterly, and arm your selves with resolutions, rather to vex those that inform you, then to amend that which is amisse, that is as ill a disposition, as ill a state as can be. We can hope for no good of such: yet notwithstanding we ought so far to hope of them, as nor to give them over; as S. Paul saith, 2 Tim. 2. To prove if at any time God will shew mercy to them, to deliver them out of the snare of the devil. They are in the Devils snare, yet we ought still to take pains with them: for we know not whether it will please God, at that time, or at any time, to have mercy on them, and deliver them out of the snare of Satan.

If God bear with them, we ought to bear with them as well as teach [Page 346] them: but to have a good conceit of them, when we see them maliciously bent against those that tell them of their faults, we cannot.

If this be so; It should be an encouragement for all those that are under Use. Encouragement to inferiours to give occasion of good hope. others that inform and instruct them, to give them some good occasion and ground to hope well of them. You would have us hope well of you, what ground do you give? what is your company? Shall we think you are good, because you converse with those that are swearers? with vicious, and carnal company? would you have us blind? Charity indeed inter­prets the best, but it is not blind. What shall we judge of you by your outward demeanour and carriage, that is oft-times scandalous and offen­sive? when your speeches are filthy, and corrupt, joyned with blasphe­mies, and oathes; daring God (as it were) whether he will suffer you to carry it away unrevenged, and unpunished, or not. Where this abominable corruption of heart discovers it self outwardly in the tongue, how can we entertain good conceits of you? You think we wrong you, by not concei­ving thus, and thus of you: what ground have we? what hold have we from any thing that is in you, or from you so to conceit? Resolve on this, there cannot be grievance offered to the Minister, but you must reward ill to your own soules; if you be not his joy, it will be your sorrow; you will have the worst of it. And therefore study as much as may be to have the good hope, and confidence of others. This will stirre up willingnesse, and stirre up endeavour, as it did in S. Paul; the good hope he had of them by their repentance, and reformation, and pliablenesse, it stirred up his dili­gence; they gained by it: but I mean not to stand on that.

In this confidence, that you will be my joy, and I yours in the day of the Lord.

Saint Paul was minded to come unto them. You see then, That

Personal presence hath more efficacy then writing: For there the holy things that are delivered, they are (as it were) acted to the life. Men are wondrously affected when they see gracious things delivered with life, and feeling: it hath a wondrous lively working. Therefore S. Paul tells the Romanes, Rom. 1. 15. that beside his learned, and worthy Epistle he wrote to them, he was desirous also to preach the Gospel to them.

But some object; Reading is preaching, say they: Some kind of preach­ing. But not that which the Apostle meant: for then Saint Paul's Epistle was preaching, some kind of preaching. But I speak not to Sophisters: but, saith Saint Paul, I desire to preach the Word to you by vocall teach­ing; it hath a special efficacy. It is wondrous good praying for others, and writing to others: but presence, when the Minister is the mouth of God with them, and to them: their mouth to God, to pray together with them; and Gods mouth, to speak to them: this presence is of a wondrous efficacy; therefore S. Paul saith, I purposed to come to you.

It should stirre up in our hearts an esteem of the Ordinance of God, of Use. To esteem Gods Ordinance. Preaching: or else we sleight it with the prejudice of our our soules: For doth God appoint it for any thing but for our own good? There is a com­mon Objection, which (because it is raised out of this Epistle, and may be answered out of this Epistle,) I will answer.

Oh, say some, a lively voice hath not alway that Energy, that opera­tion, Object. that writing and reading have: for we see S. Paul's Epistle was more [Page 347] terrible then his presence. It is the Objection of men that content them­selves in their own idlenesse, wresting of such places as this. Among the rest, 2 Cor. 10. 10. say they, His bodily presence is weak, and his speech con­temptible, but his letters seem terrible. Therefore this is not alway true, That bodily presence hath more efficacy then writing.

I answer briefly, Saint Paul compares not here his bodily presence with Answ. his letters, as if his letters were more efficacious then his bodily presence: but he compares his mild dealing, being present, with his sharp dealing, being absent: his letters indeed were sharper then his presence: But to take away such Cavils, he tells them after that they shall know (if they reform not,) that his presence shall be as sharp as his writings. Let such a one think this, Such as we are in word being absent, such will we be when we are present. We will be as sharp (if you reform not) in our presence, as we were absent. So he compares the sharpnesse of his letter with the sweetnesse of his presence. It is not to be taken in that sense that his letters were more effectual of themselves then his presence: for he saith the contrary, You shall know that my presence shall be as sharp as my letter was. Therefore it is but a Cavil to think there is more efficacy in Reading, then in Preach­ing.

I come now to S. Paul's end: His intention and purpose was to come. The end of his coming was to bestow a grace on them by his presence. In general Observe here, That

Holy aimes are the winds that carry them to their businesse, and they are the water that drive their Mill. I come with a holy confidence that you will be my joy: here is my moving cause. What is my aime in coming? It is this, to bestow a grace on you. Holy men have holy aimes for holy actions; they have holy grounds, and holy moving cau­ses.

When two men do the same thing, yet it is not the same thing: perhaps their aimes differ, their moving causes differ. Saint Paul comes here to do a good thing from a good end, from a good moving cause: In this confidence I was minded to come, to bestow a grace on you.

Let us look in all our actions therefore to our moving cause, and to our Use. To look to our aimes in our actions. aimes. And especially Ministers, their aime it should not be for the fleece, it should not be to gain respect, or any advantage to themselves, but to be­stow some spiritual good thing. As the Apostle saith, Rom. 1. To bestow some good thing upon you, some grace, as he calls it. This should be their aime, not to receive good from them so much as to do them good. Mi­nisters are fathers, they should have that tender disposition. Parents do not think of receiving much: (they look to that in the second place, that must be maintained) but specially they look to their Childrens good. I come to bestow a grace on you. How this is observed, I list not to speak, there­fore I leave it; and come to that which concerns us all. I was minded to come to you:

To bestow a grace on you. We see then, That

It is a free and bountiful benefit of God. Gracce implies freedome, and mercy, and bounty. It is a free mercy of God to have the Gospel:

[Page 348] Why?

Because this is the means to work all that is savingly good in us. This Reason. It is the means to work all good in us. is a means to open to us Gods love in Christ; and to work in us a dispositi­on answerable to his love: therefore it must needs be a grace. Heaven is a grace, life is a grace, reconciliation a grace, and such like: therefore the Word must needs be a grace, by which all these are communicated. There­fore the Word hath the name of these things; It is the Word of the King­dome of heaven. It is called the Kingdome of heaven, the preaching of the Gospel: because it puts us into the state of the Kingdome of heaven: and the Word of reconciliation, because by it we know our reconciliation with God: it is offered, and wrought in our hearts; and faith to apply it by this Word. It is the Word of life, Act. 20. the life of grace, and the life of glory all come by this Word. I commend you to God, and the Word of his Grace, saith the Apostle: All grace, and spiritual life is wrought in us by the Word: therefore the Word preached, it is a special grace, and favour of God.

Saint Paul here calls his coming to them to strengthen, and confirm them, a grace: For all means come under the same decree of Gods eternal love with the decree it self. When God out of grace resolves, and sets down, that he will bring such a one to heaven, of his free love; he doth out of the same grace fit him with opportunities of persons, and means: he accommo­dates him with all means; for he intends in such a way to bring him to hea­ven.

And therefore S. Austin doth well define Predestination: it is an ordain­ing to salvation, and a preparing of all means tending thereto. Therefore all fall in the compasse of grace, both the free favour of God, setting a man down to make him happy; and likewise by sending men that have an out­ward calling, and inwardly furnishing them with gifts, and whatsoever, all is of Grace. The preaching of the Word is a grace.

It concerns us therefore so to esteem it: Do not many sit in darknesse, and in the shadow of death? Is it not a grace therefore that we partake of Use. To esteem the Word as a Grace. the means of salvation? What is in us by nature better then in Turks, and Pagans? or then many other people under Satan, and under Popish Tea­chers, and so rot away in their Ignorance? nothing; we differ onely by the grace of God: therefore let us esteem it as a grace.

How shall we esteem it as a grace?

Receive it thankfully, as a largesse, and bounty, and free grace of God: receive it as a bounty with thankful hearts: Grace begets grace, it begets thankfulnesse: so to receive it as a grace, is to receive it with thankful minds, to be more thankfull for the means of salvation, then for any outward thing.

How shall we come to be thankful? How to come to be thankful.

Never, unlesse we find some grace wrought by the Word of Grace. Therefore to receive it as a grace, is to receive it as a free, loving gift of God, and to yield to it: when by it holy motions are stirred in our hearts, not to suppresse, and quench holy motions, but to yield to them. Not to quench and resist the Spirit, but to yield our selves pliable to the Word. This is to acknowledge it a grace; to be thankfull for it, because you find your hearts wrought to holy obedience by it. Give it way in your soules, that it may be an ingraffed Word, that all the inward and outward man may be seasoned with it, and relish of it: that the Word may season your thoughts [Page 349] and speeches, and desires, and season your course of life, that what you think may be in the relish and strength of the Word, in the strength of some Divine truth, and the guide of your actions may be Divine truth, or some motives from it. Then you will give thanks for what is wrought on you, when it is an ingraffed Word in your soules, and all relish of it, your spee­ches, and actions, and your whole course: when a man may know by your carriage that there is something invested, and ingraffed in your soules, that gives a blessed relish to all the expressions of the outward man. Such a one indeed will account the Word a special grace by a sweet experience wrought in his heart. I will not presse that Point any further.

Again, whereas S. Paul saith, he would come to bestow a second grace on them; we see here, That

Those that have initial grace to be set in a good course, they need con­firming and strengthening Grace. S. Paul had planted them before. I but he must come to water them; there is alway somewhat left for the Minister to do, till he see their soules safe in heaven, he hath alway somewhat to do to the Christian soules under him: For he must not onely get them out of Satans Kingdome, into a good estate, but he must labour to build them up; he must water them, and fence them, and strengthen them against all dis­couragements.

A man is never safe till he be in heaven: therefore he saith, I will come to you, but I will come to bestow a second Grace on you, you have need of it, and my love is such to you, that you shall have it. To enforce this a little, because we set termes to our growth, and go on plodding in a course, and many years after we are no better then we were at the first: and some out of a prophane fulnesse; out of a Laodicean temper, they think they have enough, they are rich; when indeed they are empty, and miserable, and wretched, and poor: and if temptations set upon them, they have nothing in them.

To let you see that we stand in need of a second grace, and of a third grace, and a fourth grace, that we need continual building up.

First, look within, what opposition there is to saving goodnesse within, Reason 1. From inward opposition. what rebellion of lusts, what Ignorance, and blindnesse, and darknesse, and indisposition: what head the flesh makes in us against the Word of God. Let a man a little continue out of the means, and he shall see what growth of corruptions there will be, a distasting of all means, that a man shall be ready to begin anew with them almost: having a double principle in them, of grace, and corruption, there needs continually strengthening, and stablish­ing Grace.

Consider outwardly what discouragements from the ill examples, and Reas. 2. From without. allurements, and seducing of others, from the disgrace that is put on good things; what discouragements, and scandals from without?

Again, are there not oft-times new, and great temptations, that a man Reas. 3. From new tem­ptations. must have a new measure of grace to resist? There is continual occasion of new spiritual strength to oppose new temptations, and new spiritual strength to endure new crosses, and to enjoy new benefits. In all the passages of our life, there is a necessity of more grace, of further supply of grace. A man with that proportion of strength which he had before he cannot en­counter with new temptations; and therefore there must be new grace, and fresh attending upon the means while we live here.

[Page 350] Again, unavoidable times will come, when there must be strength of Reason 4. From the time to come. Grace: sicknesse will come, Temptations to despair will come; conflicts with Satan will come: we need not say, put the case, such and such: but it is an unavoidable case; they will come, wherein a great strength of Grace will be necessary: therefore we cannot be too much careful, in attending upon the means of salvation to be confirmed and strengthened.

Again, do we not need a great measure of strengthening Grace continu­ally? doth not the Devil envy goodnesse, and good actions? when we go Reason 5. From Satan. about to pray: when the best men are about the best actions, what a deal of distraction is there? how doth Satan confound them with distractions? what a deal of confirming Grace need we to every good work? when a Christian is taken out of the Kingdome of Satan, he is the Butt, the ob­ject of his malice, and the malice of those that are his instruments. We must pull every good work (as it were) out of the fire: we must use violence to nature, to temptations in every good duty, to perform them strongly: we need a second, and a third Grace; many degrees of Grace.

Then again, we are capable of more Grace: for our understanding is such, Reason 6. From the capa­city of the soul. that we may know more still; and our will is such, that it affects more still: and the more holy truths are made known to us, the more the will is enlar­ged to cleave to them: the more we know, the more we may know. Our understandings are wondrous large, there is a great capacity in them, and our adhesion and cleaving to truths is more and more; the more we know, the more the Will cleaves to it: as it is, Act. 11. 23. they exhorted them, that with full purpose they would cleave fast to God: we must cleave and ad­here fast to the truth, and to God; every day go deeper: get nearer and closer to God, and labour to be established in good things. Saint Paul prayes that they might be established more and more. And David prayes that he might be established in good thoughts, and desires, and resolutions, in good purposes: to be stablished in every thing that is good. Grace is a state that we may grow in, and our soules are fit to be enlarged: for there is a great capacity in the soul, till we come to heaven it is not full: we may grow in every Grace stronger and stronger. As in the examples of holy men in Scripture, it was never well with them but when they were growing: there is a necessity of growing.

If this be true; Let us set no pitch to our selves: and abhor, abhor even Use. Not to set a period to our growth in Grace. as the temptation of the Devil, the conceit of fulnesse, and of self-sufficien­cy, to think, I know enough, what should I know more for? or perhaps, I could read at home: (as I said before.) It is Gods Ordinance, and cursed is all private study, when it is done in contempt of the Ordinance of God. Take heed of such suggestions of fulnesse, and standing at a stay: No, we need a second, we need many degrees of confirmation, and strength; and all little enough. There was never any that repented of the carefull use of the means: strengthening, and proficiency, and growth in this kind is a pledge of perfection; that God will perfect more and more that that he hath graciously begun. I beseech you take it to heart, that we alway need a further degree of strengthening Grace while we live in this world.

The strongest Christians are most desirous of strength: who have you that doth most hunger after the means of salvation? Surely those that have the greatest measure of grace: because with grace, the capacity of the soul is enlarged to receive more. The soul is so framed by God, that the more it hath, the more it hungers after: and Blessed are those that hunger, they shall [Page 351] be satisfied. Who care least for the means? debauched, shallow creatures, those that are Popishly conceited, such as are ill bred: such as take scan­dal at all things in the communion of Saints, at holy exercises, the fre­quenting of publick and private duties, the making conscience of calling upon God. A Christian that knowes what it is, he thinks all the meanes little enough, he will not omit one of them, that may be a meanes of his growth and strength: he thinks if he neglect one means, he decayes in all. Therefore he joyns to all means, private duties: and then publike, of hear­ing the Word; and he hears out of season, when he finds himself indispo­sed. As the Ministers are to preach in season, and out of season; so he heares in season, and out of season. And therefore of all men, he that is the most careful of his growth, is the great, the strong Christian: the better he is, the more he hungers after it.

Take this as a tryal: If you do not desire to be strengthened in good Triall of our estate by desire to grow. things more and more, you have no goodnesse at all. I will presse the Point no further at this time, but go on. Saith Saint Paul, I was minded to come to you, that you might have a second benefit, a second Grace, that is, a con­firming, strengthening grace. We all need then a second grace, a confirming grace. Here I might make some Use to Ministers, (I will but touch it) to shew what their duty is to those that are under them: every man is (as it were) a Minister in his place, to strengthen another, and to exhort one another, and to bestow grace one upon another: but Ministers should do it especially. They are like those that repair the Sea-banks, the Sea gets over oft-times Simile. and eats out the banks, they must be repaire continually, they will impair else. The Ministers pains it is like the labour of the husband-man: when he hath sowen, he must weed; and when he hath weeded, he must fence, to keep it from the birds of prey, and the violence of beasts, &c. and he must live by faith till the grain be ready. So the Minister after he hath planted, he must water, and weed, and fence, and all little enough: he must look to the banks, and many times that which he getteth in one day, he loseth in another: nay, oft-times the pitiful condition of a Minister is this, that at the weeks end he hath all to do again. Another man sees an end of his work, but in this the Devil and corruption hath undone all again. We enforce good things on people on the Lords day: but within one day, ill company, and imployment in worldly businesse overthrowes all: the Sea banks are down, they must be new repaired; Therefore there is a necessity laid on us of the Ordinances to our lives end, till our soules be in heaven; there is a necessity of repairing them. We cannot be too diligent in our places. And those that have the oversight of others, let them make conscience of it; it is need­ful.

And mark here in the next Point, the language of Canaan, the language Doctr. Every blessing a Grace. of the Spirit of God, that he puts the name of Grace upon every benefit, espe­cially those that concern a better life. Grace usually we take to be nothing but a gracious frame of heart, the new creature, as we call it: but indeed in the language of the Holy Ghost, every free gift of God that concerns our soules any way, is a grace. The very Ministery is a grace. It is the grace and free love of God to give us the Ministery. The very heart to imbrace it, and to hear it, is a grace. The very heart to give almes is a grace: saith S. Paul, 2 Cor. 9. Thanks be to God for this unspeakable gift: for this unspeak­able grace, that you had a heart to give: so that every thing that is good, it is a Grace, a gift of God.

[Page 352] Saint Paul conceived of his coming to them as a grace. Indeed the Grace of God moved and directed S. Paul to come to them. It is Grace, that God directs the Preacher to speak to the people. It is a grace, that the Minister speaks gracious things. It is a greater grace when you close with; and entertain that which is spoken, all is of Grace. Your ready minds to do good it comes of God, it is a grace: your acceptance of God, as well as eternal life, all is of free grace.

The ground of it is this, as Austin (as I said) defines Predestination well, It is a destinating, and ordaining to a supernatural end, to everlasting salva­tion in the world to come, and a preparing of all means to that end. Why now as it is a grace that God pulls oft some men to an eternal estate of sal­vation in heaven, to a supernatural estate, that they could never attain with­out his especial Grace: so the preparing of all means to that end, it falls within the compasse of Predestination, within the grace.

So when we have any means prepared to bring us to that end, the offer of the Word, and the Spirit of God disposing us to imbrace the Word; this preparing of the means to that end, it falls within the compasse of Pre­destination, we may gather our Election by it: when we see the Word sent in favour, and have gracious hearts to receive it; this is a preparation wrought to bring us to heaven, a man may know his Election by it: all is of grace that falls within the decree of grace. When God decrees to bring a man to heaven, all that helps to the main must needs be grace. The Minister is a grace, the Word a grace, opportunities to do good, a grace; the commu­nion of Saints a grace, all that helps a man forward is a grace. A gracious heart sees God in every thing, it sees Gods love in every thing: it considers of every thing that befalls it as a Grace. Why? From this disposition especially, because with the grace, there is grace to make a blessed use of, and to improve every thing.

If this be so, let us look upon every benefit that concerns salvation, (though it be remote) even the very direction of good speeches to us, ac­count Use. To look on every b [...]nefit as a Grace. it a grace. It is the grace of God that I have this opportunity, espe­cially the publick Ministery. Saint Paul calls it a grace: let us think of it as a grace. And as we do in Clocks, we go from the hammer that strikes, to the wheeles, and from one wheel to another, and so to the weights that make it strike; we go to the first weight, the first wheel that moves all, and leads all. So when we see good done, look not to the good done onely, but go to the wheeles, to the weights, what moves it, and makes it strike? what sets all a going? The grace, and free love of God: when good things are spoken, when any good is done, go higher to the first wheel that sets all a going, to the grace, and free love of God. This is the lan­guage of the Scripture, and of the Spirit of God: thus we must speak and think, to the end that God may have the glory of his grace in whatsoever good is done, or offered.

When Abigail met David, and diverted him from his bloody intention to kill Nabal, and gave him counsel another way; O blessed be God, and blessed be thou, and blessed be thy counsell. So when opportunities are offered to do good, and to hinder us from evil intentions, O blessed be thou, and blessed be thy counsel. When a benefit is done, if it be a benefit of this life, take it as a grace, coming freely from God. So, a poor man, his almes is a grace, Thanks be unto God for this unspeakable gift, saith S. Paul. It is grace in him that hath it, that God should respect him so much as to relieve [Page 353] him. It is grace in the party that gives it, that he hath a heart enlarged to do it. So when any thing outward, or spiritual is done that is good, look on it as a grace, put that respect on it, and that will make you holy-minded to give God his own.

Our life should be a praising, and blessing of God: we should begin the Thankful­nesse. employment of heaven while we are on earth. How should we do that? In all things give thanks. Every good thing from God take it as a grace, as a largesse; not as due, not as coming by chance, but as a grace: and this will make us improve it as a grace for the best; it will make us to give God the glory, and improve it to our own good, when we are thankful for grace, that we may have cause to account it a grace. Our hearts would not be so full of Atheisme, and our tongues so full of blasphemies, if we had learned this lesson, our lives would be a praising of God.

And that we may not want matter to feed a thankful spirit, alway consi­der, what good things we have, are of grace: we deserve not so much as a crumb of bread; therefore we pray, Give us this doy our daily bread. Every thing is a Grace, especially the things of a better life.

How shall I know that the Minister is a grace, or a good speech from a Minister to be a grace, as S. Paul saith here, I intended you a second grace, that is, to speak gracious thing to you?

I shall know it, if by that gracious means, by those gracious speeches, God distill into me a spirit to improve them to gracious purposes. As in­deed, God turns all to a gracious end to his children: he gives them a prin­ciple of grace to work good out of every thing; they see grace in every thing: in affliction they see the love of God. In the worst things, Grace will pick out somewhat, and make use of it. As God by his providence intends all to good: so his Spirit by a provident eye to the Word works good out of every thing: but those that have not grace, they are not grace to them, but tend to their further hardening.

To end this point: when you come to the Communion, come to it as a Application [...] the Sacrament. grace. It is the Grace of God that he hath ordained us to salvation; it is the grace of God that he hath sent his Word; it is the grace of God that he hath sent his Sacrament to seal that Word, and all little enough: he knowes us better then we know our selves; he knowes we have need of all, to con­firm and help us, the Word and the Sacraments, even to the end of our dayes. As the Apostle saith, Ephes. 4. To build us up. The means of grace are not onely necessary for the planting, but for the building up of the Church. And therefore come with this purpose, to have Grace confirmed, and receive it as a grace of God with thankfulness; that God will condescend to our infirmity, to give us helps, to support our weak faith. It is a true pro­verb, Grace begets grace; it begets thankfulnesse, where it is apprehended as a grace: therefore come with a thankful disposition to the Sacrament; imbrace every Ord [...]ce of God with thankfulnesse. Alas, do not thou­sands sit in darknesse, and in the shadow of death? they do: and therefore those that find the benefit of Gods Ordinances, they are disposed by the same Spirit that works any good in them, to return thankfulnesse to God again.

Saint Paul's purpose was to come to them, to bestow a grace, not to take from them: to bestow good, and gracious speeches on them, which he knew the Spirit of God would make effectual, to work some good in them.

When S. Paul saith, he intended to bestow a second grace; his meaning is, that he would utter things that were gracious, that the Spirit of God should seal to the soules of them that heard him, and make them effe­ctuall.

Therefore every Christian should have this disposition: Saint Paul did it as a holy man, as well as a Minister. Do we think our selves vessels of grace, (as the Scripture calls the Elect, Children of God,) or no? Yes, God forbid else. Now Gods Children, God hath appointed some to be vessels of Gold, some of Silver, (as the Apostle saith to Timothy,) some for this use, and some for that: all for good use. A vessel is to be filled with something, and to be used for something: therefore set abroach some good thing when you have the advantage of it, when you are called to it; not unnecessarily to thrust forward your selves. Let the desire of your hearts be to do good upon all occasions. A vessel of Grace must not be an empty vessel. A Christian he is a member of Christ, and he hath a part in the communion of Saints, and he hath gifts for that end: there is no Christian, but he can comfort, or instruct, or disswade from ill when it is moved. There is no Christian, but he is furnished as a member ought to be, in some competent measure. There is no man that hath benefit by the communion of Saints, but he hath grace to fit him for that blessed communion: He is fitted to comfort, upon occasion; and he hath some grace, some knowledge to correct: he that hath not is a dead member, not fit for that communion. Therefore we should bestow Grace where we come; and not leave an ill sent behind us, to infect others with filthy speeches, and blasphemous oaths, to open the rottennesse of our own hearts in their presence, and so be con­scious of that which is ill in them, because we strengthen it by our exam­ple, and by our words. S. Paul was a good man. I come to bestow a second grace, that is, to speak that which is gracious, that Gods gracious providence shall direct to do you special good. For Gods Word is inspired by the Spirit; and the same Spirit that breathed the Word of God into the Pen­men of it, the same Spirit is with the Word in the uttering of it: when it is done by a gracious heart, to a gracious man, it works graciously, it hath a blessed operation with it.

Therefore we should upon all good occasions speak gracious things; Di­vine truths, they will have a wondrous efficacy. If men would set on it, and be more fruitful in this kind, they should have occasion to blesse God. But alas, the life of a Christian is little known in the world; we have but naked, shallow conceits of the glory of heaven, and of the state of a Chri­stian, and how he lives in this world; and that makes men live such stain­ed, such base lives, that will not stand with comfort in his world, or glory in the world to come. But a Christian should be such a one as frames his disposition to do good wheresoever he comes: and he hath ability if he be a sound Christian. How graciously did God blesse Abigails word to Da­vid? yet she was a mean woman. How dost thou know, but that by ut­tering gracious words in company, in season (as discretion must guide all our actions, all our words, how doest thou know) but that thou mayest divert another man from sin, by a word in season?

I beseech you carry this disposition about you, as you desire to be thought vessels of Grace here, and of glory hereafter, to be thought vessels of gold [Page 355] and silver, for the use of God, labour to be imployed by the Spirit of God to good purposes, that you may leave a good savour where you come: that others that are acquainted with you in the time of their visitation, they may blesse God, that ever they were acquainted with such a friend: Blessed be God that I knew him: As it will be our joy at that day, so it will be one anothers joy here; for God blesseth the exhortations, and comforts of friends one to another, as well as the Ministerial oft-times. So I come to the 16. Verse; how he meant to come to them to Corinth: saith he, I was minded to come to you.

SEe what a Circuit the blessed Apostle fetched; indeed he Saint Paul's Circuit. was industrious after his conversion: he made amends for his harsh conversion by his speedy labours: For he spread the Gospel like lightning through all the world almost: his course was like the course of the Sun, he went every where spreading the Gospel. We see his Circuit here, To passe by you into Macedonia, and to come again from Macedonia to you, and by you to be brought on my way to Judea. There is little to be Observed here, because it is a passage to other things, and circumstantial: I will not dwell on it. Onely this by the way: we see here, That

Partly it was for his security, and safety: but especially for the honour of his person. And they knew that it would not be a barren courtesie: for they knew that he was a man of a blessed spirit, so thankful, that he would deceive all the tediousnesse of the journey, by his heavenly discourse. And he intended their good as well as his own. You may see therefore, Religion establisheth courtesie. Saith the Apostle to the Philippians, Chap. 4. 8. Whatsoever things are of good report, whatsoever things are lovely, (he goes over many instances) think of these things. Ths same command of God that urgeth, and presseth love, it commands all the expressions of love, and all the means to kindle love.

Now this, their carrying of him, and going on the way with him, which was for honour and respect of so excellent a person, that he deserved so well of them; it was an expression of their love, and a means to preserve it. I shall not need to prove it, it is taken for granted. Those complements that ex­presse and maintain love, they are good, when the outward expression, and the inward affection go together.

I speak this by the way; to shew, that Religion doth not countenance Religion teach­eth not incivi­lity. incivility. Therefore those that affect unnecessary sternnesse, and unneces­sary retirednesse, it is not out of Religion: Religion stablisheth whatso­ever is good, whatsoever is of good report, whatsoever may maintain love: so much as a man is defective in this, he is defective in Religion; unlesse his affections and intentions at that time be deeply taken up by serious things: For then lesser things must give way to the greater, or else there is no excuse. [Page 356] For Religion is a thing of a large extent, even duties of Civility, and cour­tesie, and whatsoever may expresse and maintain love, is established by Re­ligion. We see in Gen. 18. when Abraham entertained the Angels, he led them on their way. And so in Act. 15. The company sent them on their way; and we see in Scripture many common courtesies.

But I do but touch it by the way: because this whole Verse is but a pas­sage to another thing; therefore I come to the seventeenth Verse.

THe Apostle still goes on to prevent scandal: Wo to the world, because of offences, saith our blessed Saviour; espe­cially offences taken: because our nature is so corrupt, that it is subject to take offence where none is given: it will pick quarrels enough to go to hell. Proud men that have only nature in them, they will not be damned with­out reason. Tush, I had been good, say they, but for such and such. Now S. Paul was a man much exercised with the crosse, he wipes away scandal from that (as we heard) in the first part of the Chap­ter, he saith, As his crosses for Christ abounded, so his comforts in Christ abounded, he lost nothing by it,

Again, they took offence that he promised to come to them, and did not; especially some that were not well-willers to him: therefore he labours to satisfie that.

And first, that he might the better satisfie them that he was no inconstant man, no unsettled man, he premiseth a description of his own disposition, and course of life, he appeals to his own conscience, This is our rejoycing, the testimony of our conscience, &c.

And then he appeales to their conscience. A manifest note of a man confident, that dares appeal to his own conscience, and to the conscience of another. Obnoxious men are alwaies afraid, not only of their own con­science, (lest it should tell them that which they would be loath to hear,) but they are afraid of the consciences of others likewise. Saint Paul appeals to their conscience, I write no other things then what you read and acknowledge, &c.

And so he comes more directly to satisfie their suspition of him for his not coming to them. In this Verse he labours to remove their false impu­tation, When I was thus minded to come unto you, did I use lightnesse?

Wherein you have S. Paul's purgation of himself: here is a prevention of an Objection of suspition, that the flesh will move in them that have doubtful suspitious minds. Why; if you intended to come, why did you not? Saith he, When I was thus minded, did I use lightnesse? First, Observe hence in general, That

It is the state of Gods Children here in this world to have suspitions rai­sed of them; they are obnoxious to slanders, and imputations, and they [Page 357] are forced to their apologies. Men are prone to suspition, yea, and good men too: as here, they took his not coming in the worst part, by the wrong handle.

That is suspition, when there are two handles of a thing, two apprehen­sions Suspition what. of a thing, and there is a pronenesse in the mind to the worst part; to take things in an ill sense. They might have construed it many wayes better then thus: but they thought the worst of him; he is light in his promises, he will say, and unsay again: he is off and on. This is in natural men, yea, in Christians; as far forth as they have old Adam in them, they are prone to suspition.

Whence is this? Whence it is.

Partly out of the poyson and malice of mans nature in many, esteeming 1. From guilt. others by themselves: for the worst natures are alway most suspicious, out of a privity of their own indisposition in themselves: usually those that deserve worst, are most jealous, because there is most cause. Conscience of a mans own imperfections and weaknesse makes him think others to be as he himself is.

And again, there is envy in mans nature toward excellent persons espe­cially. 2. Envy. The malice of mans nature cannot abide eminency in others: The false Teachers among the Corinthians they saw that Paul stood in their light, therefore they labour to eclipse and obscure him all they could. Hence it is, that men are willing to entertain willingly any suspition: For not be­ing willing out of basenesse to rise to their greatnesse and excellency, they labour to bring them down by their suspition to their basenesse, and mean­nesse, that all may be ill alike. Therefore basenesse is subject to suspition, and the fruit of suspition, that is, slander: to take every thing in suspition, and to utter it in words: because they would have men of eminency brought down to their meannesse: and if they cannot do it indeed, they will bring them by reports as low as they can, that they speak, and unspeak, and are inconstant as other men. There are many causes of this; and therefore S. Paul seeing the basenesse of it, he stands the more upon it.

How shall we arm our selves against this suspition, and the fruit of it? Quest. how shall we carry our selves against this disposition of men among whom we live?

I answer briefly: First, labour for innocency, that if they will speak ma­liciously, Answ. How to arm against suspi­tion. yet they may speak falsly. Saith S. Ambrose, Et nobis malus, &c. Our care must be that no man speak ill of us without a lie: let us live so, that no man may believe them: labour for innocency therefore; but that 1. By Innocency. will not do.

Therefore Patience in the next place: for innocency could not fence 2. Patience. Christ himself, who was Innocency cloathed with our flesh: if innocency will not prevail to make men hold their tongue from speaking their suspi­tious minds; then labour for Patience.

But that will not do neither, but men go on still; then Prayer, that was 3. Prayer. Davids course: that God would defend our innocency, and take our cause into his hands, and bring forth our innocency as the light, to judge for us.

And when nothing else will serve the turn, neither Innocency, nor Pa­tience, 4. Apology. &c. then just Apology, and defence, as we see the Apostle doth here defend himself: For it is not for publick persons to dissemble slanders; and especially for them not to suffer ill suspitions to rest in the hearts of [Page 358] those that are under them. Therefore the Apostle is enforced through Christian prudence to his Apology, to wipe away the imputation; When I was thus minded, did I use lightnesse, saith he? This I Observe in general.

Now because suspition is a doubtful thing, it is either good or evil; how Quest. shall we know when suspition is naught, and evil?

First of all, when it is out of misconstruction; when it is from weak Answ. Suspition when evill. grounds, or doubtful grounds, then it is ill for the ground.

Or it is ill likewise when it ill affects, and swayes, and disposeth the 1. mind: if it dispose the affections to malice, to the suppression of love; if 2. it discover it self to come to slander. As here in this place, they thought presently it was lightnesse in him; here was a misconstruction, here was a false ground. What did this incline them to do? From inconstancy pre­sently they flye to his disposition, from suspition to slander his disposition. They enter into Gods Throne: his purposes, and projects certainly they were naught. Carnal proud man will enter into Gods Throne, and judge a mans thoughts, and purposes, and intentions. Then a man may know his suspition is not right, when it enters too deep, when it riseth from false grounds, from suspitious grounds; and brings men from actions, to go to the disposition; Did I use lightnesse? or the things that I purpose, do I purpose according to the flesh? that is, Carnally, as they thought: this entred to his disposition.

Then again, when it stirres us up to speak in slander, when we speak with­out cause or ground. Then when it inclines a man from an errour in one 3. thing, to go to the habitual disposition in all things. As here now, because in one thing the Apostle was inconstant, and did not come to them, they went to his habitual disposition in all things. Nay, you may see what he is, you see what we are like to have from him in other things, he doth but purpose things according to the flesh; he hath his own aimes I warrant you. So when from one thing we presently judge that he purposeth other things ac­cording to the flesh, that is a bad suspition: when a man goes from one thing, to the habitual disposition.

The more to convince them of their suspition, and hard surmises, he cites them, and propounds as it were interrogatories to them; I pray an­swer me; saith he; When I was thus minded, did I use lightnesse? as you ima­gine? Or the things that I purpose, do I purpose according to the flesh? &c. After he had cleared his purpose before, and cleared his conscience, now he comes to propound it to their conscience: because he would have them to think; that if he were such a man as he shewed himself before, that he had a good conscience in all things, and a good affection to them, that they should not have had a misconstruction of that particular failing, that he came not to them when he purposed: for particular actions must be con­strued according to a mans habitual carriage, and affection. You see how I have laboured in all things to have a good conscience; and for you, you acknowledge that I purposed to come to you: therefore you should con­strue my actions according to that intention. Now having cleared my disposition, and intention to you; you see your errour in misconstruing my not coming to you: So he comes to it in good season after he had freed himself to them.

These things he declines,

And then inconstancy in his speeches, that they should be yea, yea, nay, nay.

The Point that I Observe from the first concerning Lightnesse, is, That

The imputation of Lightnesse is especially to be avoided of those that are in place. Lightnesse and inconstancy, what is that? when a man hath not pitched his resolutions and purposes to one thing; when a man doth not stand in his purposes.

Now a man must avoid imputations of lightnesse, especially persons of quality.

Why?

(Not to speak all that might be said in the Point) Especially for this Reason. To preserve Authority. end, to preserve authority. Authority is that that furnisheth a man in his place, in Magistracy, or Ministery wondrously to prevail, to do good. I take not authority here, for that which the King puts on them, or the chief Magistrate: but authority is that high respect that the people have of the eminency of their parts, and honesty; an impression of somewhat more then ordinary in them: this is that authority, a beam of excellency that God doth infuse, for the strengthening, and fortifying of his own Ordinance: what reason is there else that a thousand should be subject to one man? but that God doth put a Majesty upon his own Ordinance, and upon the per­sons in it; and this respect to it must be maintained, by a uniform constant carriage. Now when people shall see, that they are as in their place, so in their disposition, great, and serious, and weighty, and firm in their resolu­tions, that they may build on them, and know where to have them (as we say) it breeds authority, and maintains authority: For then what they say is regarded, and how their affections stand: if it be love, it is much sought after; if displeasure, it is much feared: for they are men of a fixed disposi­tion, it gains wondrous respect.

Let men be never so great, if they be such as S. Paul here declines from himself, that they use lightnesse, they lose their authority. Authority is the special help that Governours have to rule, and that Ministers have to prevail: now, nothing weakens esteem and authority more, then when men are tossed between the waves of contrary affections: when men are such as we know not where to have them, as we say, off, and on; fast, and loose: one while fitting, another, standing: no man will build on them, or much regard their love, or hatred.

Now you know Authority is a beam of Majesty, and God hath put it upon Magistrates above others; and imprinted likewise the respect of it in the peoples hearts, to maintain the World, the pillars of the earth will shake else, as the Psalmist saith. What would become of the Pillars of Go­vernment, if it were not for Authority in them that are above, and respect of that Authority, an impression of it in them that are under.

Now there are many grounds of Authority, as successe, when God blesseth them with it wonderfully to admiration; and good parts, &c. but [Page 360] one main Ground of Authority is Constancy, and firmnesse: this raiseth a high respect in the hearts of the people.

I will not multiply reasons why those that are in place should avoid the imputation of lightnesse. Ministers especially should take heed of it; be­cause they are Ministers of Gods truth: and if they take not heed of it, people will be ready to go from their moral civil carriage, to their doctrine; and think there is an uncertainty in that they speak, because they do not regard what they say.

But let me adde this by the way, Mater erroris similitudo, Likenesse is the mother of errour: so there is somewhat like Constancy in Governours, Obstinacy like Constancy. and others, when they are nothing lesse, but meerly refractory, and obsti­nate: to maintain the reputation of constancy, they will run into the fault of wilfulnesse. Such as are subject that way, had need of strong wits to rule their strong wills, to guide them, or else wo be to those that have to deal with them: that I thought good to adde, left we mistake.

We should all labour to avoid inconstancy and lightnesse in our resolu­tions, in our purposes, and affections.

If we ought to avoid it, how shall we come to know it? what is the ground of lightnesse?

The grounds are many. Sometimes from the temper of the body: some are of a moveable temper, of a moveable, quick spirit, that they cannot Grounds of lightnesse, and inconstancy. out of their constitution fix long, except they set weights upon nature. I am by disposition thus; but my resolution shall be otherwise: as where 1. Temper of bo­dy. Grace and wisdome is, it will fix the temper, and fix the resolution, and the thoughts. This I could not do, if I should yield to my own disposition; but this I will do, and I should do: there are many resolutions, as in the younger sort, and some out of their very temper are more fixed, and resol­ved.

But now consider it as it is in Religion, Lightnesse comes out of the dispo­sition 2. From the dispo­sition of the mind. of the mind.

Inconsideration oft-times is the ground, when we do not see the circum­stances of a thing that we promise, or purpose. You know there is nothing 1. Inconsideration. comes to action, but it is beset with circumstances; there are advantages of it, and there are stops, and hinderances of it, somewhat may fall out: Eve­ry thing that comes to action is besieged with circumstances: circumstan­ces you know have their name of standing about a businesse, about a thing: now when the things that are about, the impediments, and the hindrances, and lets are not weighed, a rash man sees not the things, he considers not the things that he enters upon: he resolves without considering the circum­stances that beset the thing: he never considers what oppositions he may meet with, or what advantages there be which perhaps he neglects: but he thinks of the thing, it is good, and suitable to his purpose: he resolves, and never considers the circumstances about a thing, but runs on in confi­dence of his own wit, and parts, and thinks to rule all by the strength of his wit; not foreseeing, not casting in his mind, to prevent before-hand what may fall out. It is just with God to shame such men; frustration of their purposes, it is a just reward of their folly. Therefore we should take heed of Inconsideration, and have our eyes in our heads, to set the soul to foresee what possibility there is of the businesse, and what may fall out: this is the right way, if we would avoid imputation of light­nesse.

[Page 361] Again, another ground of lightnesse, and of that decay in authority and 2. Passion. respect that comes from it, is the passion of men: therefore they are light; they are carried with the hurry, and wind of their passion. And Satan joynes with passion. A passionate man is subject to Satan more then a man that is led by reason, or with grace. For that is a beam of God; even reason it self, judgment, it is an excellent thing, and it prevents many temptations.

Give not way to passion, for those are unreasonable things. As we see Saul in his passion, Satan, the evill spirit mingled with his passion of anger. So let men be in any passion, over-joy, or be over-angry; let them give the rains to unruly passion, and they give advantage to Satan, that we cannot settle our soules in any good resolution.

Again, in the things themselves; there is cause of lightnesse and incon­stancy, from the nature of the things, and then it is not so great a fault to change; then it is not properly inconstancy: but it is inconstancy, when the things are mutable, and variable, and we do not think of it as we should.

Now the things of this life are variable, and uncertain: the event of things in this life is wondrous variable. Grace, and glory, they are certain things, and the way that God directs us to heaven, they are certain promi­ses, and certain grounds: but the things of this life are subject to much change. God takes a great deal of liberty in altering things in this world, they fall out divers wayes.

But now therefore we must take heed that we take not inconstancy for Inconstancy mistaken. that which is not. Every change of opinion and purpose is not light­nesse. It is not inconstancy for a man to change his mind and purpose, when it is from the things. Men are men, and the things that we deal with in the world are subject to variety, and inconstancy; and for a man to alter according to the variety of things, it argues no inconstancy, if the aime be good.

As for example; a Mariner, a Sea-man, he is not inconstant, when Simile. one time he strikes sayl, another time he hoyseth up sayl; when he makes indentures, and goes with a side wind, he goes on his way, and his aime is still to come to the Haven: he is not inconstant, because he changeth not his starre; he alway aimes at the right starre, and to his compasse, and card that he sayles by. He varies not from his rule: he varies from the things, because the winds and the Seas vary, because he deals with varia­ble objects; the things vary, but he doth not vary: he comes to his project, to the Haven; and hath his direction from the North-Pole, &c.

So the Husbandman, sometimes he sowes, sometimes he barrowes, some­times he reapes, is he inconstant, and varies? No, the matter about which he is varieus. So, in Governours sometimes they do this, and some­times that, they are about variable matters, yet here is no variablenesse, nor lightnesse of disposition; because they deal with mutable; with variable objects.

So God in managing his Churches affaires, in his dispensation in that point: you see he used one dispensation before Christ, and another since Christ. God changeth not, but the times are changed. In the Infancy of the Church, one dispensation was requisite, and now another. Therefore it is not inconstancy for a man to change on good ground; or when the things themselves change

[Page 362] Therefore this should have made them thought well of S. Paul, his affe­ction was not changed to them, but the businesse was changed, as we shall see after; other things let him. So, a good man, his honest' resolution should not change; his aime to serve God, and his Countrey, and to de­serve well of mankind, this should be constant: but the manner how, the circumstance of time, and place, and ordering of these things, they are va­riable. They do not change, but maintain their constancy and resolution, in the variety of occasions that fall out: for we cannot frame our life other­wise then it is, to be unvariable. When a man is guided by a certain prin­ciple; though the things of this life be uncertain, and he vary sometimes according to his principle, and aime, and end, yet it is no inconstancy. And it will excuse a mans conscience exceedingly, when his aime is good, and the rules and principles he goes by are good, and honest, if things fall out otherwise then he aimes at, though there be a change of his course; because his heart tells him, his rules, and his purposes were good.

One other main cause of lightnesse, and sinful inconstancy, it is irreli­gion; casting our selves upon future things, without a dependance on Di­vine 5. Want of depen­dance on God. providence. An Atheistical independance when we project things to come, and never call upon God to assist us, and never have divine reserva­tions as we should have, but boast, This I will do: and sometimes nega­tively, This I will not do, I have time enough to do it, as if we had future times at our command. Saint James excellently taxeth such people, Jam: 4. 13. Go to now, you that say, To day, and to morrow we will go to such a City, and buy and sell, and get gain. Go to now: see here how he shames them by a kind of ironical permission. Go to now; you will do great matters: where­as (saith he) you know not what shall be to morrow. God that hath given us the time present to repent in, and to do good, the time to come he hath reserved in his own power: we know not what shall be to mor­row.

Where he shewes the ground of this Atheisme, and rushing upon busi­nesse without dependance; they forget the condition of this life, that it is a vapour. What is your life? it is even a vapour that appeareth for a little while, and then vanisheth away. Your life is inconstant, God is the Lord of your purposes: he is the Lord of your life, and of all opportunities and circumstances. Your life is but a vapour: here all things fall under his pro­vidence, and guidance. You consider not this, and therefore you project so for the time to come: What is your life? it is even a vapour, &c.

Then he comes to direct them how they should entertain resolutions for the time to come, Ye ought to say, If the Lord will: or if we live, we will do this and that. If the Lord will, in whose power are our intentions, and reso­lutions, and affections: he guides the inward man, and all the things in the world, to the falling of a hair from our head, to the falling of a Sparrow to the ground, even the least things; you should say thus.

And he calls it, vain boasting: what makes God confound insolent at­tempts? as indeed he triumphs over insolent attempts of Kings, and Cap­tains, or whatsoever, that set up great businesse in high conceits, they will do this, and that. Saith S. James, You rejoyce in your boasting: they boast they will do this and that, that makes God confound them so, because they will be gods to themselves. Man is a dependant creature, every thing is Gods, and we are dependant, In him we live, and move, and have our being.

[Page 363] Man being a dependant creature, yet he resolves to do this and that, as if he had the guidance of his own thoughts and purposes: this provokes God to jealousie when he makes himself a god, and sets not God before him in his actions; he sets upon things without dependance, without prayer, or reservation, if God permit this; because God rejoyceth to confound these bold attempts, therefore they never thrive in such attempts.

Therefore a true Christians joynes modesty for the time to come; he Christians mo­dest for the fu­ture. will attempt nothing but what he may expect to have Gods protection in: he that thinks God may crosse him, will do nothing ill that he feares God will crosse him in, he will be modest. The best Christians are the modestest, they consider the uncertainty of the things of this life, and the weaknesse of man in foreseeing things, they see a dependance of all things on the Majestie of God even to the least things; that he guides things that are most casual: and that he rules even the hearts of Princes, as Solomon saith, as the rivers of water; they are guided by him, they are in his hand: hereupon a wise Christian becomes modest for the time to come in his resolutions: he un­dertakes all with a holy dependance on God; if God will, and if God per­mit: he will undertake nothing for the time to come, but with warrant, that he may without tempting of God look for his assistance: for to go to God to blesse us in ill projects, is to make God the Patron of that which is bad, which is contrary to his nature. Therefore he learns to depend upon God for the time to come, and will entertain, or enter upon no businesse, but such as he may safely without tempting of God [...]epend upon him for his assi­stance: this is the disposition of a modest Christian.

You see in Psal. 2. how the Psalmist there insults over those that threa­ten to do this and that: Why do the Heathen rage? and the people imagine a vain thing, &c. against the Lord, and against his anointed? As if they would swallow up the Church, and Christ the anointed: why do they do this, and that? God that sits in heaven, he laughes them to scorn. You see the grounds of lightnesse, so far forth as is needful. I will name no more.

The way to prevent it may be in observing these grounds of constancy; Remedies against light­nesse. Especially this:

Stablish your thoughts with counsel, for the time to come: consult, go not rashly, and headlong about matters. It is not with our common life 1. Deliberation, as with those that run in a race; for their swiftnesse gets all: but in matters of government in Common-Wealth, there the most staid get all: those that weigh things, and then execute upon mature deliberation; that ripen things first, and go not rawly, and indeliberately about it: this every man takes for granted, but it is not thought on.

Then again, labour to suppresse passion in any thing that comes from us: speak nothing in passion; for one of these things will follow: If we exe­cute 2. Suppresse pas­sion. Inconveniency of passion. it, we are in danger for the things in passion, and inconsiderately spo­ken: if not, we shall have the shame of being frustrate; we undergo the shame of lightness, that we speak that in our passion, and heat, that we retract after. One of these inconveniencies will follow; either you will do it, and then it will be dangerous: or you will not do it, and then you will be ashamed: a fit reward of rashnesse.

God gives us passions to be guided, and ruled, and not to rule us: they are good servants, and onely servants that should be raised up, and stirred up onely when reason, and judgment raiseth them, and not otherwise. But to go on.

[Page 364] Another cure of this rashnesse is holy dependance on God by prayer, and Dependance on God. by faith, to commit our wayes to him, our thoughts to him for the time to come: leave all to him, entertain nothing wherein we cannot expect his gracious assistance: the best Christian is the most dependant Christian. That is the first thing the Apostle declines.

What is the second thing?

They thought he was a Politician; as this is the lot of Gods Children sometimes: if so be that God hath given them parts, either of nature, or breeding, carnal devillish men that are led altogether by plots themselves, esteem them by themselves. The things that I purpose, do I purpose according to the flesh? He propounds this interrogatory to their conscience, not idly; but he knew that they had a prejudice in them, by his corrivals, false Apo­stles: therefore he labours to wipe away that imputation likewise, that he did not purpose, and consult of things according to the flesh.

What is flesh here?

Flesh is the unregenerate part of man, whereof fleshly wisdome is the chief: for that guides the old man, that is the eye of old Adam. Carnall Flesh what. wisdome, it is the fleshes counsellour in all things, therefore especially he means that.

But why is it called flesh?

For many reasons: among many this is one, that the soul so far as it is Why so cal­led. sinful, it is led with things that are fleshly, that are outward, and thereupon a man is called flesh: and the soul it self is called flesh, because it cleaves in its affections, and desires to earthly things. And because the poor under­standing now, which ruled all, and should rule all, is become an underling to the carnal will, and carnal lusts; Therefore it self is called flesh likewise, The wisdome of the flesh is enmity with God. For now it is swayed even which way carnal fancy, and opinion, and the flesh lead it.

The reason is, it is betwixt God and heavenly things, and betwixt earthly things. And if it were in its right original as it came out of Gods hands, being a Spirit, it should be led by God, and by Gods Spirit, and Gods Truth; by better things then it self: (as every infirm thing is gui­ded by that which is better then it self: as brute creatures are guided by men, and weaker persons by Magistrates that are, or should be better,) but now since the fall, without Grace renew a man, the understanding part of mans soul instead of lighting its candle from heaven, it often lights it from hell, and is ruled by Satan himself, and takes advice even from things mea­ner then it self, and plots, and projects altogether for things worse then it self. It was not given for that end, (God knows that give it) this soul of ours, to proul for earthly things; for the ease, and honour, and profits, and pleasures of the world. That excellent Jewel that all the world is not worth, it was not given for that end: no, it was given to attain a higher end then this world, to attain communion with God: but now since the fall it is thus with it, that it is a slave: Carnal wit is a slave to carnal will; and that car­nal will is drawn by carnal affections: affections draw the will, and the will drawes the wit, and makes it plot and devise for that which it stands for; for carnall lusts and affections which whet the wit that way: therefore the whole soul is called flesh, even reason it self.

And hereupon wicked men are called the world: why the world? be­cause Wicked men called the world. they are led with the things of the world, with the guise, and fashion of the world.

[Page 365] A man (in the language of the Scripture) is termed by that which he cleaves to: therefore if the heart and soul cleave to the flesh, and the things of the flesh, it is flesh; if it be led with the world, and the things of the world, it is called the world. Wicked men are the world, because the best thing in them is the love of worldly things, and their wit is for worldly things, all the inward parts of their soul are spent upon worldly things: therefore they are called flesh, and the world. And sometimes Satan him­self: a man as far as he is carnal is called Satan; yea, good men: Go after me, Satan, saith Christ to Peter.

A man as far as he yields to any thing, he is named from that which he yields to: when fleshly things rule a man, he is called flesh; when worldly things rule him, profits and pleasures, a man is the world: when a man yields to Satan, he is Satan.

This should make us take heed by whom we are led, under whose go­vernment Use. Take heed by whom we are led. we come: Saith S. Paul, Do I purpose according to the flesh? that is, according to the profits, and pleasures, and honours which the flesh looks after: are those my advisers, my intelligencers, my counsellours in the things I take in hand? what may make for my honour, my pleasure, my estate, my worldly ease here? No, saith he, I purpose not according to the flesh. The rule from hence is this, That

Every Christian, much more a Christian man in Authority and place, a Minister, or Magistrate, ought by all meanes to avoid it? Saint Paul here declines it, Did I purpose things according to the flesh? was I politick. I had just occasion to speak largely of it in the former Verse concerning fleshly wisdome, therefore I will speak the lesse of it now. We ought by all means to decline the imputation of it, and much more the conscience of it, then the report of it; to be holily wise, and to be accounted so too.

The reason is, It is Gods enemy, and our enemy: should a Christian consult and deliberate with his enemy? to take his enemy to be his Judge, Reason. It is Gods, and our enemy. and his friend, and counsellour? A man that hath his enemy to guide him to a place, that hath a Pirate to guide him in a Ship, how can he come to good? He that is led by the flesh he consults with his enemy, when he looks what is for his profit, or his pleasure, &c. These things we should renounce as we promised in Baptisme, when we gave our names to Christ. If we live, and deliberate according to the flesh, we shall dye, saith the Apostle peremptorily. It is a dangerous enemy, death is the issue of all the coun­sell of the flesh, Rom. 8.

Again, it is a secret enemy, a domestick enemy, it is in all the powers of the soul, we cannot be too jealous against it. It is a perpetual enemy that accompanies us continually, in all our consultations, in all places; in prosperity, in adversity; it hinders us from all good, it keeps us from the reformation of any thing that is ill.

If a Magistrate be suggested by any other; or by a good motion of his own, Do this, reform this; Oh I shall run my self into danger, I shall incur censure: so ill is done, and is unreformed, onely by consulting with the flesh: and good is neglected, I shall be accounted an hypocrite, if I do this.

So there is flesh and blood to hinder in every good thing: the flesh will be foysting bad ends, or bad moving causes, and the flesh will be ready to [Page 366] keep us from reforming ill from fear of danger. And if we do ill, and be in ill, it will be ready to keep us in ill: Oh, it is time enough to repent, &c. a thousand such policies the flesh hath to keep us in ill till we be in hell it self. Who would be advised, and take counsel by such an enemy?

Therefore let us take heed; we have it in us, but let it live in us onely, and not rule in us; although it will be in us as long as we live, yet let us Use. To suppresse it. not be ruled by it, let us not admit it to counsel, but suppresse it, and keep it under. Especially those that are Magistrates, that are called to publick businesse: let them not bring private respects to publick businesse, but bring publick hearts to intend the good of Religion, and of their Countrey, be­fore any private interest whatsoever. And not consult according to the flesh; If I do this, I shall displease such and such: that is no matter. If it were not for Religion, if a man have a publick mind, such as the very Hea­thens had, he would lay aside base respects in publick businesse. There­fore I humbly desire such to examine deeply their intentions and purposes, what they aym at; whether to serve God, and the Church, and their Coun­trey, or to serve themselves: that if so be they may be safe, they care not what befall their Countrey, or Religion, or whatsoever. That is it that moves God to indignation, to crosse their intentions: for when God sees they set earth above heaven, the world present before the world to come; and the dirt of the world, base respects before those that are greater, that they invert the order of things, he crosseth them in that they aime at, be­cause they crosse him in neglecting their duty. Therefore as we would have things succeed well, let us labour to consult not according to the flesh, for our private advantage; but for what may make most first for Religion, and then for the publick good.

Again, we may learn from hence, That

To purpose according to carnal reason, and affection, it is a ground of Observ. To purpose ac­cording to the flesh, a ground of lightnesse. lightnesse. For mark the reason of it, when a man is carried in his delibe­rations by carnal respects, this will be for my profit, this will incline such a man to me, by this I shall get such a place, &c. when he is led by low and base respects, it makes him light with God; though he be never so good otherwise. Because carnal respects build on outward things that are uncer­tain: therefore all resolutions built on outward things; and carnal respects, are uncertain. He that takes fleshly wisdome for his counsellour, and ad­viser, and intelligencer, what doth he? he is led with by-respects, with one of the three Idols of the world, some honour, or pleasure, or base profit: now when the rule of deliberation is the flesh, and the flesh carries to out­ward things that are variable: a man is alway light and inconstant, that propounds the deliberation of things according to the flesh.

What is the reason that a wicked man, (though he be not notoriously, outwardly wicked; but a shrewd man, that is for himself, that makes himself A wicked man no sound friend. the end of all his projects,) what is the reason that such a man can never be a sound friend? he is never a sound friend; he is onely a friend, so long as it makes for himself; so long as he gets to his own in all things. As the Jesuites[?] use to say, (so it is true of every natural man) they do all they do, and consult in an order to spiritual things: they do this, and that, and over-rule Kings, and States, and this is for the good of society, and in an order of spiritual things. A man that hath not grace in him above nature, and above respects of nature, he can never be a sound friend: for when fleshly [Page 367] advantages come, of pleasures, and profits, and honours: when these rise one way or other, there he leaves the bonds of friendship: because there is a nearer bond between him, and the things of this life; he is led with the flesh, and deliberates according to the flesh.

And that is the reason likewise why such a man can never be a good Nor a good Christian. Christian, he can never go through the variety of times: why? because he consults of things according to the flesh, and as long as Religion stands with his aimes, that he may enjoy his riches, and his greatnesse, and the contentments of this life with Religion, so long he is content to be Reli­gious: if Religion crosse him in these, he hath not learned to deny himself, and therefore he is not constant.

Or if times do not fall out so crosse, he is not constant in his disposition; and God looks on him as he is in his disposition, and so he will judge him at that day: now being led with the flesh, his disposition alters, and va­ries.

How shall I know whether I consult according to the flesh, or no?

In a word, examine two things: The ground, and the aime of our acti­ons; How to know we consult with the flesh. whence they rise, and what they aym at. Spring they from self-love? aym they at our self-contentment, and private interest? then a man is led with the flesh.

To use a familiar instance; In Marriage, when a man looks more to wealth then to Religion, he adviseth according to the flesh. And so for a Minister to respect his living more then any thing that might weigh with his conscience otherwise, if he were good: he is led with respects according to the flesh. Those that leave their former good acquaintance, and choose such as they only hope to gain by, and forsake those acquaintance that they cannot gain by, (though they be never so good otherwise) they are led ac­cording to the flesh.

How shall we know that we do not things, and consult not of things according to the flesh? We consult not according to the flesh.

Some men may know it easily; as when men are of pregnant parts, when the strength of their wit leads them one way, and Religion leads them 1. In denial of parts. another way, yet in the awe of God they do not go that way that politick respects would carry them; they could be as errant Politicians as the best, but they dare not: here now is a man that is led by the Spirit, when it is not for want of parts, but out of conscience, he doth not so miscarry by his enemy. Many times an honest man could be rich by ill means as well as another, he knowes the way; it is not for want of wit, but because he dares not, the awe of conscience, and the awe of God lead him to better rules and aymes; so it is easily discerned in eminency of parts.

And likewise in fitnesse of opportunities, if there be not parts; when a man hath all outward advantages to satisfie the flesh, to yield to it, to have his aimes, and yet he will not. If a man have power, and yet doth not 2. Of opportuni­ties. revenge himself, he consults not with flesh and blood: for he might be re­venged if he would. So I say, when there is something that might sway us another way; and yet notwithstanding out of meer conscience, and better rules we will not, it is a sign we purpose not, we advise not things according to the flesh, but according to the Spirit; we are led with better rules then the world is.

In strong suggestions, a Joseph can say, How shall I do this and offend against God? Doth not God see it? saith Job: so a Christian in the strength of Tem­ptations, [Page 368] and solicitations, and opportunities to do ill, he considers, Doth not God see? How shall I do this, and offend against God? Shall I break the peace of my conscience for the gaining of this, and this? why no; then a man is not led with Carnal wisdome.

Again, we may know this, that we are not led by the flesh, and advised by the flesh, when we are humble in all our consultations. It is a perpetual 3. When we are humble in our consultations. concomitant of carnal wisdome to be proud: knowledge mingled with corruption puffeth up.

But how shall we labour to overcome this, because we have the flesh rea­dy by us, in all our consultations, we have this counsellour alway ready at Quest. hand, as S. Paul complains, Rom. 7. That when we would do well, evil is present; it is present at our elbow; nay it is nearer, the flesh is mingled in all the powers of our soules: and with heavenly wisdome there is a mixture of car­nal wisdome: how shall we do that we may not be tainted with it?

I will give a direction or two.

First of all, have a prejudice of it, Cave, time, &c. saith the holy man S. Austin, Take heed of the evil man thy self: take heed of carnal reason; Answ. How to avoid fleshly wisdom. be jealous of it, it is an enemy, and the issues of the wayes it adviseth to are death: There is a way that seems good to a man in his own eyes, the issues whereof are death, not temporal onely, but eternal death. It is a deadly enemy: have a prejudice of it, and conceit of it to be as it is; have a jealousie of it, and of our own selves; especially in things that concern our selves. What is the reason that a man is an incompetent Judge in his own cause? This, because there is natural self-love, and flesh that drawes all to it self. Con­sult not with it therefore; consult with higher rules, and principles, what may make most for the chief end, for the glory of God, for the assurance of our comfort while we live here, and a better estate hereafter, that which may make most for the common good; let us labour to live by right rules and principles, God will value us by that.

Put the case a man by passion be led another way, what is his rule? what God judgeth us not by passion, but by our te­nour of life. is his aym? his aym is not carnal, he may fall by passion, &c. God judgeth not by passion, but by the tenour of our life: God esteems us not by a sin­gle particular exorbitant act that by passion, or incogitancy a man falls into; but by the tenour of our life. Therefore let us labour to have our rules and aimes good; though we fail in particular, yet that our way may be good; though we step awry, yet our way may be good; that when Judgment shall come, when death shall come, it may not find us in an ill way, in an ill course. Therefore let us consult with God, consult with his Word, consult with those that are led by the Spirit of God, labour to be under the government of Gods blessed Spirit, to be guided by the Spirit of God, and by the Word of God: This should be our care, to labour that God would guide us by his good Spirit in those wayes that may lead to our comfort, that of all other enemies in the world, he would not give us up to our own flesh to guide us, but that he would take the guidance of us to himself, that as he hath right to us by his Covenant, so he would take us into his govern­ment. And desire Christ that as he is our Priest to die for us; so likewise he would be our Prophet to instruct us, to subdue all in us. And let Divine truth be our counsellour, to bring our inner man into subjection, as it is, 2 Cor. 10. The weapons of our warfare are mighty, to bring all into cap­tivity, to subject all high devices, and reasonings.

How shall I do this? I shall misse of my ends, I shall misse of my pro­jects. [Page 369] O but Religion when it comes and brings down all, it makes not a man to cast away reason, but brings reason under, and brings the soul under God. A man may keep his wisdome and understanding safe still, so he keep it under, and let Divine truth sway and bring all in us into capti­vity to it self.

But alas, the scope of the world is contrary, instead of bringing the soul Worldly men make all serve the fl [...]sh. into captivity to Gods truth, to be led by him, to have no thoughts, no aimes contrary to Gods will, they make Gods truth a captive, and priso­ner to their own base affections: as S. Paul saith, Rom. 1. They hold the truth, they withhold it as a prisoner under base affections. And whereas all should serve the main end, and intend better things; they make a counterfeit lo­ving of good things to serve their carnal ends; they make heaven serve earth, they make God serve man, the Spirit serve the flesh: they invert the order of things clean, which is as contrary to nature if they had wisdome to consider it, as that the heaven should be under the earth, and the water above the air: it overturnes all in Religion, when we suffer carnal wisdome to rule all, to imprison that light that God hath put into the heart and conscience, and the light of his Word, to base affections, and not to bring all into captivity to the Spirit, and the Word.

When we come to hear Gods Word, we should consider that we come not for recreation; but we come to a Counsellour, to that that should sway, and direct all our wayes and words, to that that is not onely our comfort in the time of affliction, but our counsellour, as David saith, it was the man of his counsel. So we come here to be counselled, to hear that which must di­rect us in the way to heaven: we must come with a purpose to be guided by that, to be taught: As Cornelius faith, We are here in the presence of God, to hear what shall be said to us from God. Saint Paul gives this direction, 1 Cor. 3. If a man will be wise in heavenly things, let him be a fool first. It is a strange thing, Let him be a fool, that is, let him be content to be esteemed so, let him be content to lose his reputation of wisdome, that he may be wise. When he knowes others to be fooles, let him take a substantial course, that the vain world may think him wise.

It is hard counsel: for of all imputations in the world, many, and the most had rather be accounted wicked, then be accounted fooles: account them the veriest fools which are unfit to speak; think of them in the highest de­gree of ill you can, oh they have wit enough for that, they have learning, and parts for that; take not away their learning, and parts, account them not fooles, account them what you will. Religion masters this base opi­nion. Saint Paul saith, Let a man be a fool, if he will be wise. Let no man deceive himself, and think, Let poor men be so, and so: Religion is the private mans good, and let them make conscience of such things; but for us that are in place and authority, we must rule by policy, and he knowes not how to rule that is not a Politician. Let no man deceive himself; there is no man, great or small, but if he will be wise for heaven, let him be a fool, let him take courses that are conscionable, though he be accounted a fool for his pains.

Let us be jealous of our own hearts in private and publick, let us take heed to our own hearts that the flesh come not in. Let us labour to be ac­quainted with Christ, that he may be our counsellour, and our guide in all things.

Specially now when we come to the Communion; we now renew out Application to the Sacrament. [Page 370] Covenant with God, and our acquaintance with Christ Jesus: we come to feast with him. Do we think to have any good by him, any benefit by his death, except we make him our King, and Prophet, to rule and guide us? except we make him our Counsellour? Therefore let us think before­hand, we cannot come as we ought to receive the Communion, unlesse we intend before-hand to renounce the flesh, Christs enemy: can you be wel­come guests, and resolve after to be led, and ruled by his enemy? If you will have good by Christs death, as a Priest to reconcile you to God: (as this Sacrament seales the benefits of his death, the breaking of the bread, and the pouring out of the wine,) come with a purpose to be ruled, and gui­ded by this Counsellour in all things, he is the great Counsellour, Isai. 9. 7. that is willing to advise us by his Word and Spirit in all the particular pas­sages of our lives: and the more we enter into acquaintance with him by the Sacrament, and maintain it by private prayer, and by all sacred means, the more ready he will be to do the office of a friend, and counsellour, in all the passages of our lives to advise us what is best. I had occasion in verse 12. to speak at large of fleshly wisdome; therefore I passe it.

This sets down the manner of inconstancy, the form of it, yea, yea, to be on the affirmative part once; and then nay, nay, the negative: to be of one mind, and peremptory in it, and then to be of another mind, and perempto­ry in that; this is the issue of carnal wisdome, and followes on it, The things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? insinuating, that those that purpose things according to the flesh, they are yea, yea, and nay, nay. Whence first we may observe, which I touched before a little, but it issues more properly hence from the dependance, That

For a fleshly man, led with the flesh, being led with the things of the world, and they being inconstant, he must needs be as that which he is ru­led by. A man cannot stand safe upon the Ice, because it self is not safe: a man cannot stand in a thing that stands not, that hath no consistence. Now a Carnal man he hath no prop to hold him but the things below, he cleaves to them, and they are inconstant, and variable, and uncertain. He that pur­poseth according to the flesh is yea, yea, nay, nay. Therefore his love is yea, yea, nay, nay. If he may have good by you, he is yea, yea; he is for you: but can you do him no good, he is nay, nay, he will not own you then.

Therefore one way to be constant, is not to be ruled according to the flesh, (which I spake of before,) for they that are, are yea, yea, nay, nay.

Therefore take heed how you trust carnal men, in near intimate society; Not over-much to trust carnal men. as in marriage: Or in near friendship, never take a man that hath his own aimes, and ends: for he will respect you no more then he can advance his own ends by you. Trust not the Wife of thy bosome, saith the Prophet, if she be carnal she will have her own ends. So a friend that is carnal, he will have his own ends; the Idol that he respects more then thee, or then any thing in the earth is his own fleshly wisdome, and his own ends. Every carnal man makes himself his god, he reduceth all to himself; his own ends is his Idol, therefore have no intimate society with such.

Observe again in this place, That

They are vehement in either part; if they be yea, they are yea, yea, and yet they will be nay, nay, naught at the same time. The soul of man will admit of contraries, and yet be still the same in the general, yea, yea, at one time, and nay, nay, at another time. And usually they that are vehement in businesse one way, are vehement another, if they be carnal. A carnal man is vehement one way in the pursuit of things, and he is vehement on the con­trary if he be crossed.

What is the reason that men that are carnal, some stand against Religion, and some for Religion with like eagernesse, the one is nay, nay, as much as the other is yea, yea? both are flesh, and if those that are yea, yea, were where the other are, they would be nay, nay. For instance, a man is Reli­gious onely for carnal respects, he is yea, yea, O he will have the Religion of the times; why? he could not be safe else, he cannot have his ends else, he was bred up in it, &c. Another on the contrary is as much for the op­posite Religion: what is the reason? he was bred in it, it stands for his ends. If a man be Religions not for religious respects, he is peremptory, and contrary to him of the opposite religion, and yet they are equally naught.

A common Protestant hath no better ground for his Religion, then a Papist hath for his; the same reason that a Papist hath, the same such a Protestant hath: he was bred in it, and the King is of that Religion, and he shall attain his ends by it. Hath a Papist other reasons? except a man be truly changed, and altered, he shall be yea, yea, and nay, nay, sometime one, sometime another; peremptory in one, and peremptory in another, and all naught.

As for instance, the Sea, sometimes it ebbs, sometime it flowes; some­times Simile. it flowes one way, and then flowes back another way; yet it is al­way salt, and brinish, the nature of it is not changed: so some men are pe­remptory, yea, yea, they run one way amain, and then they ebbe again, yet they alway keep their nature brinish. They are peremptory for good some­times, and when it stands for their ends they are peremptory against it. Such a cause is so, it is yea, if it help their advantage; and it is not so, if it help not that; as if truth it self in their judgment were flexible, and alterable. Thus a carnal man he alters, and yet he is never good in his judgment. Saint Paul declines this, he was not, yea, yea, nay, nay, because he did not purpose things according to the flesh.

To come to the point it self. This declining of inconstancy, of yea, yea, nay, nay, it came in S. Paul from hatred of inconstancy, and falshood: for yea, and nay, when a man is of one mind and another, it comes from one of these two grounds in a carnal man:

Either because he is inconstant, that he is now of one mind, and now of another. Ground of yea, and nay.

Or because he is false and means to dissemble.

Now both are dispositions that are contrary to a Christian man, he should neither be light, nor be false and untrue.

Now S. Paul doth much more decline the imputation of falshood and dissembling, (that he should be yea, when he meant not yea, but nay,) when [Page 372] he had declined the imputation of lightnesse: for a man may truly say he will, and yet change his mind after: but for a man to say he will, and yet mean it not, that is falshood, and dissembling, which is worse: S. Paul intends much more to decline the suspition of that.

Dissemblers are yea, yea, nay, nay; not at divers times, but at the same time they make yea, and nay, all at once. We say, Contradictions cannot Falshood, and dissembling. be true, for a thing to be, and not to be at the same time: but dissemblers would have contradictions true, they make as if they loved, when indeed they hate.

God is the God of truth, the Word is the Word of truth, and Christ is the Truth; and the Devil is the father of lies. Therefore as we would be like to God, and as we would be unlike Satan, let us labour for truth in all things. Saint Paul here labours to avoid the opinion of dissem­bling.

How would he think then of Equivocation, when there is yea, and nay at a breath? they are not at divers times inconstant, but yea, and nay at Equivocation. once, to speak one thing, and mean the contrary, to have reservations of the contrary. It is so odious, that I will not spend time to speak of it: onely this,

If it were allowable, as the best of their Writers allow it, and practise it; however, if they do not allow it, their practice is so; but they do allow 1. If it be allowed, there can be no lie. it: by this means the devil himself should never be a liar; there would be no lie at all. And it were in vain for God to make prohibitions against lying, if there might be equivocation: for there is no lie in the world but it may be salved up with reservations. Therefore that course that brings the devil from being a liar, that frustrates Gods course, and that makes men that they shall not lie whatsoever they do, it is abominable such a conceit, and odious to God: but to maintain equivocation is to do all this; for with absurd reservations, what in the world may not be justified?

Then again, we are exhorted to suffer Martyrdome, to stand for Gods cause, now to allow equivocation, is to avoid suffering. Where is the ho­nour 2. It hinders suffering. of Martyrdome, and suffering for Gods cause, when men shall speak untruths, and justifie themselves by a lie? It is contrary (I say) to the whole tenour, and stream of Scripture.

Then again, they may call it equivocation, to mince it; but it is a lie, to speak one thing and reserve another: for what is a lie? to speak falshood 3. Equivocation a lie. A lie, what. with a purpose and intention to deceive another: Now they speak false, and with a purpose to deceive. A lie must be esteemed as it is esteemed by another that hears it, not him that speaks it. As it is with an oath; Isidore saith, An oath is to be esteemed, as he that I speak to esteems it, not as I in my sense esteem it, as God esteems it, and he to whom I speak: so a lie is to be judged, as he judgeth it that I speak to; because God forbids lying, as a breach of charity to others, because he would not have others deceived: if I salve it up in my own thoughts, and deceive others, it is a breach of charity, and a lie, because it is a speech of untruth, which another thinks to be a truth, it is an untruth, and to deceive him. But these men will have yea, and nay at a breath, they will say yea, and yet have a reservation of nay, at once: S. Paul would much more decline, and abhor this, if he were alive now, when he so declined the imputation of inconstancy, of yea, yea, and nay, nay, at divers times. Indeed S. Paul reserved this; he promised to come to them if God did permit, with a Divine reservation: we may say [Page 373] in all the businesse we are to do, This I will do, if God permit, and if God will; and indeed God hindred his journey: but I say for equivocation, the matter is so odious, and palpable, that if it were not that Non dum satis odi­mus, &c. we hate not these men enough, I would not have spoken of it. Their Religion is so abominable and odious, we do not yet hate it enough: and therefore it is good on all occasions to uncase them, and all little enough: But I go on.

THe Apostle in the former Verse having laboured to clear himself from the imputation of lightnesse and incon­stancy, that he did not come to them as he had promised: and from an imputation likewise of policy for himself, that he did purpose things according to the flesh, which is the cause of inconstancy, of yea, yea, and nay, nay: he comes now to that which he more intended then those particulars: for he was content to be thought to have disappointed them in the matter of his journey: but that which he aimes at was to stablish them in this, That his doctrine was found, As God is true, our Word to you was not yea, and nay. Perhaps I promised to come, and did not; it is true: but my preaching was not yea, and nay; all that I taught was found, and certain, you may build your soules on it, it was yea. He labours to draw them to be perswaded of the certainty of his Ministery, as being very unwilling that a defect in his promise about a businesse of the world, should weaken their faith in the truth that he delivered as a Minister.

He seems to make a difference between yea, and nay, in Civill things, and in Divine: there is a difference when a holy man speaks of the things of this life, and when he speaks of Divine truths. S. Paul promised to come to them, he meant it honestly, and did intend it; but it was subject to altera­tion: because God stops our purposes in this life, yea, our good purposes many times. Good things may have variety, one good thing may be more convenient then another. And the cause why he came not to them was not his inconstancy, but their unfitnesse; it was from their corruption in man­ners, and in doctrine: they were not ready, as he saith after, he came not to spare them: they were unfit till they were humbled with his former Epistle; and then when they were humbled he purposed to come. But now in Divine truths, what things he spake to them concerning grace, and glory, that was certain, Our word to you was not yea, and nay.

A question may be moved briefly, how S. Paul could be deceived in his journey, and not in his doctrine; being so good a man led by the Spirit of Quest. God, how could he promise to come, and yet did not?

I answer, the difference is much between these two. S. Paul had three persons on him. Answ. S. Paul sustain­ed three per­sons.

As a man, he was subject to all things that men are subject unto, that is, he desired in truth of heart to come and visit his friends; he purposed a journey, with a reservation that God might hinder him: and so as a man he might have a yea, that is, a purpose to do a thing; and afterward a nay, upon the uncertain event of the things of this life: so as a man he purposed to come. Nay, as a holy man he purposed a journey to a good purpose, to sta­blish them: but with a reservation, if God permit; God might stop his journey. But as an Apostle, he taught other things, then speaking of jour­neys; that he spake of onely as a man, and as a holy man, alway supposing the condition of humane things, and under permission, if God permit. But as an Apostle he was not yea, and nay, there he was certain. As an Apo­stle he spake Divine truths, and was guided infallibly by the Spirit of God; he delivered truths without all conditions, and exceptions: as an Apostle he did not admit of any such uncertainty. There is an eminency, and ex­cellency in Divine truth, it is stable, and firm, and not subject to variety, and inconstancy: so his doctrine as an Apostle was alwayes yea.

For his journey, and coming to them, he promised his journey in veri­tate propositi, in the truth of a good purpose of a friend: but as he spake of Divine truths, he spake of them in the certainty of the Divine Spirit: in the one, he spake in the certainty of truth; in the other, in the truth of affection. As a man, he spake in the truth of a good affection he bare to them; but as an Apostle he spake in the certainty of Divine truth.

And you must know this, that God as he used the Apostles, and excel­lent Holy men are but men. men to write his book, to write the VVord of God, to be his Pen­men, yet he hindred them not to be men. As he hinders not godly men to be men, but at once they may be Saints, and men; so Saint Paul as a good man desired to see them, with a reservation: but as an Apostle he was guided by a certain infallible assistance of Divine truth.

Nathan, as he was a man gave David liberty to build the Temple, he was over-shot in it something: but then he goes to God, and consults with him, whether he should, or no; and then Nathan gives David another ad­vice.

So the Prophets, and Apostles, as men they might be alterable without sin: For God will allow men to be men, and subject to mistakes. For Nescience, not knowing the possibility of things to come, is no sin in man; Not knowing things to come, no sin. because it is an unavoidable infirmity. So that S. Paul as his usuall manner is in promising things to come, things of that nature he promiseth them un­der reservation, and permission, if God permit, if God will: and he doth not sin, though he be frustrate of his intention.

It is not the onely part of a wise man to divine what will be. Saint Paul had not providence to see whether his journey should be crossed or no: but out of a Christian intention, he resolved to come, if God did not crosse him; that was as a man, and a good man. But as an Apostle his doctrine was without ifs, and ands, without exception as we say, if God permit, &c. No, (saith he) As God is true, our word to you was not yea, and nay. So in the Difference in the things delivered by Apostles as Apostles, and as men. Apostles we must consider a difference of Divine truths that they delivered as Apostles, from those things that they purposed as men, and as holy men, those were subject to be crost, and without sin too. For God will have men [Page 375] to be men, that is, variable creatures, and such as cannot promise themselves for the time to come any certain thing.

It is Gods prerogative to know things to come: we may know them by their causes, we may know when there will be an eclipse a hundred yeares hence: but to know what weather there shall be, as we may know the eclipse, we cannot: because there is nothing in the cause; I say, God will have men to be men. S. Paul may promise holily, with a reservation to God, as a man, and as a holy man, and without sin too; but as an Apostle in his doctrine he was not so: but as God is true, our word to you was not yea, and nay, but constant as God himself; that shall suffice to satisfie that. There­fore S. Paul makes the difference, I promised to come, but I did not: but as God is true, our word to you was not yea, and nay.

Our voyage to heaven, and the reference we have to a better life stands Our journey to heaven certain. not on uncertainties, as the things here in this world. Saint Paul's journey to Corinth might be frustrate; but S. Paul had another course to heaven: his religious course stood not on uncertainties: whatsoever he taught in a Religious course, it was yea; as he saith in the next Verse, Christ the Son of God whom we preach, was not yea, and nay, but yea; that is, infallibly true, per­petually true, necessarily, eternally true.

Saint Paul labours to stablish them therefore in a good conceit of his Men prone to censure mens callings for par­ticular actions. Ministery; and that made him indeed so much decline the suspition of in­constancy in other things: Because carnal men are prone to think a man in his calling, even a Preacher in his doctrine to be unconstant, if he be so in his common course.

Saint Paul knew their corruption was such, that from a suspition of lightnesse in his carriage and common course, they would rise to a suspition of his doctrine: therefore he was so curious to avoid the imputation of lightnesse in his journey; because he would avoid any imputation of light­nesse in his doctrine. That is it which he more aimes at, he stands not on the imputation of lightnesse in his journey, or such matters; but he knew Saint Paul's care to fence his doctrine from suspition. the corruption of men is such, that if a man fail in common things, presently they think he is so in his calling. Full of false surmises, and suspitions is the nature of man; and as a man is once; they gather him to be so alway: there­fore he deceiving them in not coming, they might think he would do so at other times too; that makes the Apostle labour to clear himself, but espe­cially his doctrine from all suspition.

Here is a truth:

And the seal of it.

His averring the truth is this, Our word, our preaching, as it is in the mar­gin: Our word, as it was unfolded, it was not yea, and nay, it was not uncer­tain.

And the proof, and seal of it, God is true, as it is in the Original, which is made up in the English tongue, As God is true, it is in our translation; but in the Original it is, God is true, and as he is true and constant, and faithful, so our word is constant, and faithfull, you may build on it: As God is true, as God is to be credited, and believed, so my word to you is to be credited as yea, as a certain doctrine that is not yea, and nay. It is a kind of an oath.

The holy Apostle here seales it with an oath.

What is an Oath? An Oath what.

An oath is a Religious calling of God to witnesse, or to be a Judge in doubtfull things.

It is in doubtful things a calling of God to be a witnesse of the truth we speak, and to be a revenger if we speak not true. It is to call God to wit­nesse, and to judge, to makes him testis, & vindex. S. Paul here calls God to witnesse, God is true, and as verily as he is true, our Word to you was not yea, and nay.

You know oathes are either as we say, assertory, to aver a thing: Or pro­missorie, for the time to come to do this or that: and they are either impo­sed, Kinds of oathes. or voluntary. Now this is an assertorie oath, not a promissorie: he avers, and avoucheth peremptorily, that as God is true, his Word to them was not yea, and nay, but yea. And it was a voluntary oath: for no body exacted it of him; but he saw there was a necessity to stablish them in the certainty of the doctrine he taught, to seal it with an oath, that they should as well doubt of the truth of God, as of his doctrine; As God is true, my word is true.

Jeremy the Prophet hath three conditions of an oath, Jer. 4. [...]. It must be Conditions of an oath. in truth, in righteousnesse, and in Judgment.

In truth, we must speak, and swear true things.

And in judgment, necessary things, with discretion.

And in righteousnesse.

Now S. Paul observed the conditions wondrous well here. For S. Paul doth it in a true matter; and in judgment: for he was forced to it.

An oath is never good but when it is necessary; not to seal up every idle An oath not good, unlesse necessary. discourse; as if men would make every thing they say to be as true as an oath. Indeed the life of a man should be an oath: the life of an honest man is an oath, as true: but we must not call God to question for every idle im­pertinent thing; S. Paul saw it necessary to call God to witnesse it was true, and necessary.

I will not enter into a large discourse of an oath, because afterward I shall have better occasion to speak of it. Onely thus much at this time: S. Paul here useth it, he thinks it to be necessary, to establish their minds the better in his Ministery, and a good conceit of it that it was constant. God is true, our word to you was not yea, and nay.

Therefore in such a case we may not make scruple of an oath; If it be Qualifications of an oath.

In

• Charity.
• Piety.
• Necessity.

In Charity, in matters of controversie of Civil life.

In Piety, to establish matters of Religion.

And in matters of Necessity, that cannot be determined otherwise, there is no scruple to be made of it.

And where we are bid not to swear at all, that is, not in ordinary course, or not to swear by creatures: but if we do swear, it is a part of Gods ser­vice, What meant by the prohibition not to swear at all. we must swear by him. And indeed it is a service of God, and to good purpose, when Christians swear to stablish, and determine truths that other­wise are doubtfull,

[Page 377] They were doubtfull of S. Paul's doctrine, and his person; saith he, To put you out of doubt of the truth I speak to you, I dare call God to wit­nesse, it is true, and sound. The Apostle doth so once after in this Chap­ter, therefore I reserve the further handling of an oath to verse 23. be­cause the word there is more infallible, I call God to record upon my soul, &c.

The next thing I observe hence is this, That

It is of great consequence, for Gods people that look to be saved, to be stablished in their opinion, and judgment of Divine truth, that it is certain, and not flexible and mutable, according to our wills, and con­ceits, and dispositions, but is yea, alway the same, as God himself, the Authour of it. For laying this for a ground that I said before, that S. Paul takes God to witnesse, he would not enterpose an oath, but in a matter of great consequence: therefore it is a matter of great consequence to be set­led in this, that the Scripture is Divine truth, unalterable, and unchange­able.

An oath is never good (as I said) but when it is necessary. It must not onely be in truth, but there must be a necessity. It must not only be taken in righteousnesse, but in judgment, a man must do it in discretion; when the thing is not determinable any other way: Therefore it is a matter of great consequence, that men take the Word of truth not to be as the Oracles of Apollo, and of the Devill, true one way, and false another. The Devil would escape the imputation of a lie, though he be a liar: but Gods Oracles be Divine, they be yea: And it is good that we think them to be so, to be con­stant, undoubted, certain, and unmovable. Therefore the Apostle seales it with an oath: he would not seal a slight truth by an oath, but saith he, As God is true, our word to you was not yea, and nay, &c.

And Saint Paul saw a disposition in them to suspect the truth of God, as indeed we are proner to believe the lies of our own hearts, and the sug­gestions of Satan, and the counsell of Politicians, of carnall friends, then to believe God himself. Therefore partly for the indisposition in us; and partly for the great exigence, and necessity of the thing, to believe that Gods Word is his Word, that it is truth, he seales it with an oath, God is true: It is a point of great consequence.

The reason is, God can have no service else, and we can have no com­fort. Reason. We cannot else resist temptati­ons to sin.

If we do not believe the Word of God to be undoubtedly true, in great temptations, and assaults, what armour of proof shall we have? we can have no comfort, nor grace: For sometimes subtile, and strong temptations to evill come, if the Word of God be not more undoubted to me, then the present profit, or pleasure, or whatsoever: if the temptation be ready, and I be not built on, and settled on some grounded truth that I know to be true as God is true; when the temptation is strong, and our faith weak, where are we? a man presently yields to base lusts and tempta­tions.

And so in matter of danger, and despair; when a man is tempted to de­spair, Or to despair. if he cannot build on this, God is true, and his Word is as true as himself, he will not the death of a sinner, &c. here a man is swallowed up.

[Page 378] It is no matter how strong the foundation be, if the building on that foundation be weak. If a strong man stand in a slippery place, down he falls; if a man stand slippery, and have a weak standing on a strong place, on a strong foundation, if he have a weak building on a strong foundation, he shall soon be cast off. So, the Word of God is true in it self: but if we be not perswaded so, that it is infallibly true, that it is alway yea, we shall be shaken with temptations. When we are tempted to sin, the temptation is present, we are sure of the temptation: if we be not more sure of some­what against the temptation, somewhat out of the Word to beat back the darts of Satan, when we are tempted to sin, and to despair for sin, down we go: and therefore it is a matter of infinite consequence to be perswaded of Divine truth.

What makes many as they are in courses that are corrupt in their cal­lings? nothing but this, they stagger, whether it be true or no that there Ground of go­ing on in sin. shall be a Judgment: they stagger whether it be true or no that the Scripture saith: if they were perswaded that it were yea, as true as God is in heaven, as true as they have soules, so their soules must be called to Judgment for that they speak, and do; would they do as they do? Therefore S. Paul stablisheth them by an oath, God is true, and as God is true, our Word to you was not yea, and nay.

Therefore take in good part with thankfulnesse the means that God hath ordained to strengthen our faith, and assurance of the Word of God, and the Use. To be thankful for means of strengthening faith in this. Promises of God. Therefore he hath appointed the Sacrament for that purpose. I say there is nothing in the world so strengthened as the soul of a Christian, if he give himself to Gods truth to be ruled by it. For if we will believe God, we have his promise, That Whosoever believes in Christ shall not perish, but have everlasting life; rich promises, precious promises, as the Scripture calls them. We have not onely promises, but they are sea­led with an oath: Now an oath is an unchangeable thing, Heb. 9. 16. we have promises, and oath, that we might have strong consolation; whatsoever might secure man we have. Besides his oath we have his seal, his Sacra­ment. It was his love to condescend to make any Covenant with sinfull creatures, that upon any terms he would give them life everlasting. It was a higher degree of love to set Christ to be the foundation of this peace, and of this Covenant, that now God and we may be at peace with satisfaction to Divine Justice, that he is the foundation of the peace between God and us: Now God may be mercifull without wrong, without impeachment to his Justice; that is a higher degree of mercy, to enter into Covenant, and to give Christ to be the foundation of all. And then it is a higher de­gree then that to secure us of the Covenant that Christ is ours, to seal the Word with an oath, and with the Sacrament which is the seal of the Cove­nant; what could God do more?

What a horrible sin therefore is unbelief, that we should tremble at, to call Gods love, and truth in question! But yet we are prone to it; or else why did Christ ordain the Sacrament to strengthen and stablish our faith, and to confirm us, but that he knew our propensenesse to unbe­lief.

In the time of ease and prosperity, it is easie to think, God is merciful, and Christ died; but in the time of temptation, all is little enough to shore and prop up the faith of a drooping Christian. Therefore God out of heaven­ly wisdome, and love to us hath appointed these Ordinances for the streng­thening [Page 379] of our faith. And all is to no purpose, unlesse our faith be strong in the Promises; as Saint Paul takes an oath, to build them on the Pro­mises he taught them. And so all is little enough, oath, and promises, and seal, &c. Therefore we should with all reverence attend upon Gods Ordinances, for the strengthening of our faith. But to come to the words themselves.

Take the words out of the form of an oath, and the Proposition is, That

In this link of the sentence, God is true; First it is true that God is, he is truly God, his nature is true, his properties true. Likewise God is true and faithfull, not onely in his nature, and properties, but in his free decrees, in the things that freely come from him. It was free for him to make promi­ses of salvation, or no, as it was free for him to make a world, or no, and whether he would redeem mankind, or no: but when he had promised, except he should deny himself, and his truth, he must send Christ. So in all the free promises of forgivenesse of sins, and life everlasting by Christ, if we believe in him, we say they are certainly true, because God that is true hath promised: God is true in his Nature, and true in his free Promises, and threatnings; he is true in his works, true in his Word, every way true. He is true in his nature, all is true within him, and without him: if any thing could change him from within, he were not himself, he were not God. And from without there is nothing can change him: for there is nothing stronger then God. God is true in all his purposes, true in his free and voluntary decrees. It was free for him to decree, but having decreed, there is a necessity of performing; it is of the necessity of his nature as he is God. He is true in his free decrees, they are not free in regard of the event, but in regard of the Original, as I said; he might have made a world at the first, or no, and have redeemed mankind, or no: but having made these decrees, of necessity as he is God he must be true in his free de­crees.

There is a subordination of truths, whereof one is the cause of all the rest. Now all depends upon this grand truth, God is; it is the first truth that ever was of all truths in the world, in heaven and earth, that there is a God, that there is such a thing, such an excellency as God, the Authour of all things in nature, the Authour of all things in grace, and glory. I shall not need to prove this fundamental truth, this Truth of truths, that God is: It infers all other truths. For grant this, that God is, and a man must needs grant that that followes upon it, that God is as a God should be, that is, unchangeable, eternal, immutable, almighty, al-sufficient, and all the bles­sed attributes, that he is the authour of all good in the creature, that must needs follow, God is the first truth: and then God is so and so as becomes a God. And then this must follow in the next place, that he is a God immutable, and unchangeable, he must be so in all the manifestations that come from him, in his free decrees, and in the outward manifestations by promises, and threatnings, and whatsoever; and therefore God is true im­mutably, and unchangeably true, or else he were not God; he cannot be otherwise and be God. A man may say of a man, he is a liar, and yet he may be a man: a man may be a man, and a good man, and yet be uncon­stant, and changeable, because he is a creature: but to say a God, and not [Page 380] to be true, is to say a God, and not a God: of the necessity of his nature he God true out of necessity of his nature. must be true. It is not of the necessity of the nature of man to be true, he may be a man, and be a liar: Every man is a liar; because it is not of the essence of man to be true: but God is true out of the necessity of nature, he cannot be God if he be not true; because God cannot deny himself. Man is changeable, because he is a creature, as Damascen's speech is, All things created are mutable, and man as a creature is changeable: a man therefore may be alterable, and false, and be a man; but God cannot be so, and be God.

It will be objected, that God hath threatned oft, and hath not perform­ed: as we see in the Ninivetes, and Hezekias in his sicknesse, and so in many Object. others.

But the answer is easie, God is true in all these: for Gods Promises that come from his truth; they are either absolute, or conditional. The abso­lute Answ. Promises abso­lute, or condi­tional. are those that have nothing annexed to them, but shall certainly be. As God would have sent Christ without all conditions, Christ should have come without all peradventure as we say. But now some promises have conditions annexed to them: if a Nation repent of their sins, God will re­pent of the evill he hath threatned, as it is in Jeremy. Now those threaten­ings that are on condition of repentance, if the condition be performed, the sentence is reversed. All the Promises are made with exception of the Crosse, all must suffer before they come to heaven, and be glorified: Now all the Promises with the exception of the Crosse are conditional. So God is true both in his absolute Promises that are made without condition, and he is true in his conditional Promises; because where he performs the con­dition, he will perform likewise that that is tied to the condition: he chan­geth his sentence sometimes, and his threatening, but not his decree: for his purpose and decree is to forgive and reverse the sentence, if we repent. I say, it is a clear truth, that God is true, unchangeably, and immutably true.

And it is the prime truth of all truths, that God is, and God is true. As we say of the heavens, unlesse the heavens were moved, there would be That God is, and is true, the prime truth. no motion in the earth: For if the Sun had not a motion in the Zodiack up and down, where were Summer and Winter? If he had not his course, where were night and day? The vicissitude and entercourse of all earthly things? If the heavenly motion were not, nisi moverentur, &c. if those did not move, we could not move, because we depend upon that. So unlesse it were true, that God were, there is a God, and God is unchangeably true, there would be nothing true in the world: for all truth is therefore true, because it is answerable to that exemplar truth that is true in God, answer­able to Gods conceit, and decree of things.

This I observe the rather, because it is a fundamental thing: it doth won­drously stablish our faith in Divine truths, when we know it comes from God that is true. If we would seek for evidences of our faith, then we must go within us, and see what love, and what hope, what combat be­tween Evidences of faith in us, ground of it out of us. the flesh and spirit there is; but if we look for any thing to stablish our faith, go out of us, consider the unchangeable truth of God, whose truth it is.

God as God creating a reasonable creature, he must give him some re­vealed truth, he could not be worshipped else. How must we know this revealed truth whereby he will be worshipped by the reasonable creature? [Page 381] (for no man will be served by his servant as he pleaseth) how shll we know these certain truths? because they come from his nature. God is true; and as God is true: so our word to you was not you, and way, that is, it was true. There is the same ground of the certainty of Evangelicall truth as there is of God himself to be true.

To add a little further in the Point, consider the truth of God every way, the faithfulnesse of God, as it signifies in the originall, as God is faithful. Consider what relations God hath put upon him in his divine truth, how he will be thought on. And then bring those relations to his nature: for there we must pitch at last. What is he to us? and how hath he revealed himself to us? Thus and thus. What is he in his nature? So, and so: and there we must rest.

For instance, The Lord hath made many promises, who is it that hath made them? he that is true, and unchangably true: there the soul rests in the nature of God. But what relations hath he put upon him? he is a God, and a Lord, and a Judge, and a Father, &c. The relations of God to us comfortable from his truth.

Now as he is God, he is true, therefore he will do all things that a true God should doe; he will uphold his creature: while he will have his creature continue, he will give it life, and being, and moti­on.

And as a Lord he will do with his own what he list, and it is not for us to contend with him why he will do this or that, why he makes one rich, and another poore. He is Lord of all, and a true Lord; there­fore we must give authority to this true Lord.

And then as he is a Judge, he corrects men for sin, and rewards them for the good they do. As a Judge, sometime he punisheth them inwardly in conscience, sometimes outwardly. All the good we have is from this, that he is a faithful, and true God; therefore there we must rest. He is a true Judge, he rewards every man according to his works, whether they be good or evill.

And so in the relation of a Father, he is a true Father, he corrects when time serves, he rewards and encourageth when time serves, he gives an in­heritance to his Children, and hath pity and compassion on his Children when time serves; He is a true Father. Other fathers do this and that out of passion, not out of truth and goodnesse: but he doth. So when we consider God in his relations, consider of the attribute of his truth.

All truth, in his Word comes from this, God is true. This truth is seal­ed by this, that our truth to you, our word to you was not yea, and nay, uncertain: Gods truth is not uncertain and variable. There is no sha­dow of change in him, and his Word is like himself. We say usually in the word of an honest man, and that is something, In verbum S [...]rdotis, in the word of a Priest, it was accounted in former times a great matter: it should be so indeed. In the word of a King is a great matter. But when God saith in the Word of a God. The Word of the Lord hath spoken so, It is not yea, and nay, it was not flexible, and doubtful, because it is the Word of him that hath the command of all that he saith, it is his VVord that is Lord of Heaven, and Earth. Now when he that saith a thing is the Lord of Heaven and Earth, he is Lord of his own Word, therefore what he saith is not yea, and nay, uncertain: for he can make good what he saith. There is the same ground of Evangelicall truth, as there is of God himself to be true. I will speak no more in the unfolding of the Point, it is plain that God is true.

[Page 382] Is this true, that God is true, that he is truth it self? then many things issue from hence: It is a ground of many other truths: It was the ground of all the Uses that S. Paul makes of the Word of God, it is profitable every way. I will name some principall, to avoid multiplicity in a plain Point.

God is true, and his Word is true; hereupon the threatenings of God Use 1. Gods threaten­ings true. must needs be true, even as true as God himself. If this be so, then un­lesse we will make another Scripture, another Word, this Word is yea. That Word that threatens sin, that Idolaters, and covetous, and wantons shall never enter into the Kingdome of heaven, (Be not deceived, saith the Apo­stle,) that Word is yea, it is true. God is true: this must follow therefore, that whatsoever he saith is true; therefore his threatenings are true. It is a truth that hath influence into all other truths whatsoever, that which is prefixed here by S. Paul, not onely as an oath, As Gad is true, so his Word is not yea, and nay, but certain: but I say it hath influence into all other truths whatsoever; threatnings, promises, directions, all are therefore true, because God is true.

Therefore those that shuffle off the threatnings, and think they shall do well, and blesse themselves, Gods wrath shall smoak against them: for God must alter his nature, and his Word must be altered, or else his judgments must stick on them to death and damnation without repentance. If God should not be avenged on ordinary swearers, and blasphemers; if adulterers should live in such sins, and ever come to heaven, they must have another God, and another Word of God; this hath said, they shall not enter into heaven that live in these sins. If it be true as God is true, what horrible Atheisme is in the hearts of men, to think that God will change his nature, though they do not change their course, and that the Word of God shall alter, though they will not alter? what hope can prophane blas­phemous persons have that make but a trifle of swearing, when God hath said they shall not go unpunished? and those that live in a filthy course, when God hath said, Whor emongers and adulterers God will judge? without horrible atheisme how can these men hope for favour from God, when he hath sealed his Word with this, that as he is true, and truth it self, his Word is true, they shall never enter into heaven?

So again, if this be true, that God is true, and his Word thereupon is not yea, and nay, it serves to comfort us, many wayes. Use 2. Comfort.

When we are oppressed in the sense of sin, If we confesse our sins, he is mer­ciful to forgive our sins: he that is true hath said it, whose Word is not yea, and nay, but yea, trust to it. If we doubt of perseverance for the time to come: he that hath begun a good work, will perfect it to the day of the Lord. He is yea, and his Word is yea; he is true, and his Word is true.

Again, hence for our judgment we learn this truth, That the Word of God hath the same ground of truth as God himself, therefore it is the Judge Use 3. Gods Word Judge of all Controversies. of all Controversies: of all things questionable in Religion, the Word of God is Judge; because it is not yea, and nay, but yea, and it is true, as God is true. And it is Judge of this controversie too, whether it be the Word of God?

The question between the Papists and us is, whether the Epistles, and the Prophets be the Word of God, or no? whether is it or no?

I answer, from Apostolical testimony, S. Paul saith, As God is true, his Word is true, the true Word of God; and All Scripture is given by inspira­tion. [Page 385] The Word of God therefore is the Judge of all Divine truths; be­cause it is most certain, even as certain as God himself.

What are the properties of a chief Judge? Properties of a Judge.

He must be true without errour: authentical without appeal, such as can from himself without a higher determine. He must be infallible without perill of errour. All these belong to Gods truth.

It is yea, it is true without errour, it is alway yea. And then it is authen­ticall; there is nothing higher but God himself, whose Word it is; and it hath the same authority that himself hath, As God is true, so it is true. It is authenticall without all appeal, we cannot go higher then God himself in his Word. We cannot call God, or Christ from heaven,; he hath left us his VVord, and therefore it is to be credited of it self.

And it is infallibly true without danger of errour, one depends upon an­other, As God is true, so our Word is true. If God be true infallibly, this issues by consequence, that the Scripture is the Judge, and infallibly true without danger of errour.

Hence we may know what to judge of that Romish assertion. There are No other Judge alway yea. no other Judges in the world can be said to be yea alway.

Councels are not alway yea, they are yea, and nay; what one Councell hath set down, another hath reversed. In the Councel of Basile the Pope was above the Councel. In another Councel, that is above the Pope.

So one Popes decrees thwart another. The Popes are yea, and nay, and not yea; for many hundred years they laboured to crosse and thwart one another. So Councels, and Popes are yea, and nay, and not alway yea.

Traditions of the Fathers are yea, and nay, and not alway yea; they thwart themselves. S. Austin the best of the Fathers, to whom the Church is most chiefly beholding of all the rest, he was yea, and nay. Doth he not retract? He wrote a book of Retractations of his former opinions, then he was yea, and nay, and yet a holy man. That which is the Judge of contro­versies must be yea, that is, infallibly true, authentically true, that there be not a higher. From all others, from Fathers, and Councels, there may be appeal to Scripture; but from Scripture to none: because it is the Voice, and Word of God. All things else are yea, and nay, they are changeable, and they may be so without prejudice to the being of them. A Councell may be a good Councel, and unconstant in many things. Fathers may be holy Fathers, and uncertain: it is onely the prerogative of God to be in­fallible like himself, unchangeable in his nature, and his Word is like him­self.

Hence likewise issues this, That whatsoever agrees not with the Word of Use 4. What agrees not with Gods Word, is false. God which is not yea, and nay, is false and naught; Therefore those opini­ons of the Church of Rome, that say they cannot erre, if they be not yea with this yea, then they are not yea: for onely the Word of God is not yea, and nay, but onely yea; that is, onely certain, and true. All other Religions that are not Divine, are yea, and nay. Popery is not grounded upon the Word of God, because it is yea, and nay, that is, it is uncertain. See how they crosse many wayes this Word of God that is alwayes yea, and true as Popery crosseth the Word of God. God himself is true.

Is it yea, that they saw no Image of God, and therefore they must make and worship no Image? Nay, saith the Church of Rome, they have a nay for this yea; they will make Images, and worship them, the Image of Mary, [Page 386] and other Saints. Yea, (saith the Scripture) drink ye all of this: Nay, (saith the Church of Rome) they have a nay for this yea, only the Priest must drink the wine. Let the Word dwell plenteously in you, is the yea of Scripture. The Church of Rome hath a nay for this yea, it is dangerous for the people to read the Scripture, and therefore they are forbidden it. VVe must pray with the understanding as well as with a good affection, 1 Cor. 14. that is, we must know how we pray; it is proved at large excellently. Nay, under­stand, or not understand, so the intention be good, (saith Rome) pray in Latine, or howsoever, there is their nay to this yea. Let every soul be subject to the higher Powers, is the yea of Gods Book, therefore the soules of the Clergy, and whosoever: The Church of Rome hath a nay for this yea, therefore their doctrine is bad: for only God is true, and his VVord is only not yea, and nay, but alway yea, infallible; therefore that which is contrary to it must needs be false. If onely yea be true, then that which is contrary to it must needs be false.

And likewise again, if Gods VVord be not yea, and nay, that is, not un­constant, Popery contra­dicts it self. then whatsoever is unconstant, and thwarts it self in contradicti­ons, is not Gods VVord. Popery is full of inconstancy, full of contradi­ctions to it self.

First, besides inconstancy, and uncertainty, it is full of contradictions, it is yea, and nay: for a body to be in many places at once, and yet a true body; to be in a hundred, in a million of places at once, as they would have Christs body to be in the Sacrament, here is to be, and not to be; a body, and no body, for it hath not the properties and quantity of a body: for a body can be but in one place at one time; here is yea, and nay.

For Christ to be a perfect Redeemer, and yet notwithstanding to need the help of other Mediatours and Intercessours, here is yea, and nay: it is a contradiction.

That the Church of Rome is the Catholike Church: if it be Roman, it is not Catholike: The universal Catholick Roman Church, it is as much as the universal particular Church: it is a contradiction, one thing overturnes another.

The sacrifice of the Masse, an unbloody sacrifice: a sacrifice is the kill­ing of a thing that was alive; a sacrifice is with blood: the offering of Christ in the bread, is an unbloody sacrifice: a sacrifice, and not a sacrifice: here is yea, and nay, a contradiction. So that besides their thwarting of Scripture, they thwart, and contradict themselves in their fundamentall points, they are yea, and nay.

And then they are full of uncertainties, they are not undoubtedly yea. There is no Papist in the world would end his dayes so, if he be not Popery full of uncertainties. drunk, if he be advised, if he be not surprized with passion, if he do not forget himself. Come to a Papist, and ask him, what? are the main points of Popery that you believe, alwayes yea? Can you say when you confesse your sins, that you confesse all? No; can you then say then you have a perfect absolution, that depends upon your confession? No, it is an uncertain thing. What an absutd thing is Popish Religion? it wracks the conscience of people.

Can you say that the Priest intends consecration in these words, This is my body? No: and if the Priests intention be not there, then Christ is not there, and then you are Idolaters. Can you tell certainly that Transubstan­tiation depends upon his consecration? No, how full of uncertainties, and [Page 385] contradictions is Popery? you cannot say the Points of Popery are alwaies yea. Perhaps they are yea in life, but are they yea in death? It is yea in life, that they merit salvation by works, but is it yea in death? No; Bel­larmine disclaimes it, It is safe not to trust in our own merits for danger of vain-glory, &c. but to trust onely in the mercy of God in Christ. So their doctrine, it is yea in life, to sin by, to live riotously by, but then it is nay in death, they reverse it if they belong to God: they disclaim their works, and other things, and cleave onely to Christ, and there is hope of them that have grace truly to do so. So their doctrine is not yea, that in life and death they can stick to.

To go on a little further, to lay open the grossenesse of their tenents, and the danger of their Religion. (We are better bottomed then they are, which make the Word of God our rule, and ground, that is not yea, and nay, but yea.) The Canonization of Saints. The Pope, he makes Garnet a Traytor, and Thomas of Becket, Saints: how can he know that these were Saints that he Canonizeth? he that makes a Saint must know the hearts of men, and search the heart; for the truth of grace is there: now it is the priviledge of God to know the heart: So that Popery is full of uncertainties, and pitifull perplexities.

Indeed they maintain the doctrine of doubting, that we must doubt; as if our nature were not sufficiently prone to doubt, but we must get argu­ments to make us doubt: as if it were needful to have infirmities to stablish grace in us. Alas, we are too prone to doubt, and the Devil is ready to make us stagger in the time of temptation.

Again, the Invocation of Saints it is a Point wondrous full of uncertain­ties: Can they know and say certainly that the Saints hear them? They cannot know that one Saint having a finite power should hear a hundred Petitions at once. A finite creature hath but a finite power to hear one thing at one time distinctly: how can they be perswaded that a finite Saint in heaven at one time distinctly should hear many thousands that put up their Petitions at once? Can a man that is but a capable creature though glorified, as Peter, or Mary, &c. distinctly consider a thousand Petitions that are made? they cannot: how then can they think that a certain truth, the Invocation of Saints.

The main ground of all their Religion is yea, and nay; the Pillar of it, what is that? The infallible judgment of the Pope: but how can they tell when he speaks ex Cathedra? for 9. or 10. exceptions, and tricks they have, when he speaks to be built on, and when not; how can poor soules know when he speaks so, that the people may infallibly build on his judgment? Because many times he is an illiterate man that knowes nothing in Divine things wherein he is to judge. So the very foundation of Popery is yea, and nay, that is a most uncertain thing.

And then the ground of that, that he is the Successour of Peter; there is no place of Scripture for it, neither dare they bring any: It is but a Tra­dition. It is somewhat uncertain whether ever Peter were at Rome: that he was Bishop there, is more uncertain: but that the Pope should be his Suc­cessour, is most uncertain and impossible of all.

So indeed, the Religion of Popery is a rack to conscience, especially to conscience that is awaked and knowes what Religion means at all. Why is it a rack to them? There is no certainty in it, in the main Tenents of it.

[Page 386] It is not onely contrary to Gods yea, but it is yea, and nay, uncertain in it self. Now here the Apostle he frees his preaching from this imputation, Our Word to you was not yea, and nay: and he calls God to record, God is true, and as he is true, my Word to you was not yea, and nay, but was certainly yea. Thus you see what use we are to make of it for confutation, and conviction of our own judgments.

It may be moved by some perhaps; How doth it appear, how shall we Quest. How to know the Word to be true. know, by what arguments that it is yea, and not yea, and nay?

I answer: The testimony of S. Paul here is, that it is so, and his appeal to God with an asseveration, As God is true. Answ.

But our own experience doth tell us, that the Word of God is certain, 1. and true, if we belong to God: for we stand convict in judgment by many 2. arguments, which I will not now repeat.

But how shall any man certainly know it is yea? the Word is the un­doubted Word of God, unchangeable wheresoever it is. Quest.

In a word, you may know it is so, he thinks it is so, if he yield obedience to it as to such a Word, absolute obedience to Gods truth without question­ing; Answ. when once a thing is clear to be agreeable to Gods truth, he yields obedience to it, then it is yea. If it be a duty he must do it: if it be a threat­ning, he must avoid it by repentance: if it be a promise, he must believe it: this is absolute obedience.

Likewise reverence in hearing it, as Cornelius did, Act. 10. To hear it as the Word of God; To tremble at the Word of God, as it is, Esay 66. To trem­ble at it as men do at thunder. The thunder is said to be the voice of God. The voice of God shakes the Cedars of Lebanon: so it is with the voice of Gods Word: Shall the Lion roar, and the beasts of the Forrest not tremble? Shall God threaten for sins that we are obnoxious to, and shall we not tremble at his threatenings? Therefore howsoever we hear it as if it were yea, and nay, yet it is yea: therefore let us not think to go on in sin, and escape, and do well enough. No, it will not be so: he that thinks it is the Word of God, he trembles at his VVord, and hath answerable affections to all the parts of Gods VVord. If God direct, he followes; if God threaten, he trembles: if he promise, he believes: if he command, he obeyes: he hath a pliable disposition to every passage of Divine truth, or else we do not be­lieve it.

What shall we say then of those that come not so far as the Heathen man did? VVe know Felix when he heard of justice, and temperance, and judgment to come, he trembled. VVhen he heard of things that he was loath to hear, that he should be called to a reckoning for the course of his life, he trembled and quaked. If we hear these things, and live in a course perhaps worse then he, and do not tremble, where is our faith, that the VVord of God is yea, that it is undoubtedly true?

Let us therefore examine our selves what power and efficacy the VVord hath; it is a VVord that changeth, and altereth the whole man, it trans­forms the whole man. It is a VVord of life: if we find it hath so altered, and changed us, we can from experience say it is yea.

And likewise from particular Promises, if we observe Gods Promises made good to us, if we find peace of conscience upon the confession of our sins, we can say Gods VVord is yea. If upon the committing of sin we find God punishing, and correcting us, we can say Gods VVord is yea; and it is a bitter thing to offend God.

[Page 387] I find carefulnesse is the best course to please God, he finds me out in my sins, and it is a bitter thing to offend God: This is the best way to say in truth without hypocrisie, that Gods Word is not yea, and nay, but yea.

Thus we see this truth, that God is true, and what followes thence, his Word is true as himself, and not inconstant, yea, and nay. Besides all this To yield obe­dience to Gods Word. that I have said, Let us make this Use of it, not to think Gods Word to be too good to be true, but yield obedience to it: yield the obedience of faith to it in the Promises. Here is a foundation for faith: the foundation of faith is without us; the evidences of faith are within us, by love, by pur­ging our hearts, and stirring us up to pray, &c. but the foundation is out of our selves: here is a foundation, and pillar for faith to lean on; God is true, and his Word is true, and not yea, and nay, it is eternally true. Therefore apply all the Promises in the Old, and New Testament to thy self. It was not yea to Abraham, and not to thee: Gods Promises of forgivenesse of sins, were not yea to David, and not to thee; they were not yea to Manasses, and not to thee: but Gods truth is yea, eternally yea, Whatsoever was writ­ten heretofore, was written for our comfort; and we are now the Davids, and the Manasses, and the Abrahams of God: we are now the beloved of God; for every one in their age are as they were in theirs: and as the Promises of God were yea to them, and saved their souls, because they trusted on them; so certainly every Promise of God is a shield for those that will have re­course to it. The Name of God is a strong Tower; and his Word is his Name whereby he will be known in his Promises. Have recourse to it on all occa­sions, relie on the Word: wrastle with him when his dealings seem contrary; though his dealings with us seem to be yea, and nay. We have been Gods Children, he hath assured us that we were in the state of grace; but now he deals with us as if we were not his children; he afflicts us, he suffers Satan to be let loose on us to tempt us: here flesh and blood is ready to say, Cer­tainly I am not Gods child, can I be thus and thus followed as I am? No, no, Gods gifts are without repentance. Hadst thou ever grace? God hath said it, who is truth it self, that his gifts are without repentance. Build on it therefore, if thou hadst ever any grace, where he hath begun, he will make an end; Where he hath begun a good work, he will perfect it to the day of the Lord.

Therefore wrastle with God in all temptations when things seem contra­ry: yet alledge Gods nature to him, and his Word, for both are true: and one is true, because the other is true.

He is true in his Nature, and true in his Word, and free in his decree; whatsoever his actions seem to be: yet Lord, thou canst not deny thy self, thou art unchangeable, thou art truth it self: And thy Word that hath pro­mised regard and respect to humble sinners that rep [...]t, and come to thee, it is unchangeably true as thy self; therefore, Lord, I will not leave thee, though thou kill me; as Job saith. Here is a ground of wra [...]ng as Job [...]d; alledge the Nature of God, and the Word of God against his dealing. Let his deal­ing be what it will, his Nature is true, and his Word is true, therefore his Promises are true, which is a branch of his Word, that if we repent, and confesse our sins, he will be mercifull to us.

Therefore let us not forsake our own mercy. This will uphold us, as in all temptations, so in Divine temptations, when God seems to forsake us: so Christ himself our blessed head did: we cannot have a better pattern; when God left him on the Crosse, and left him to his humane nature, to [Page 388] wrastle with the Devils temptations, and the pains of his body, and the sense of his wrath; My God, my God, why hast thou for saken me? yet he upheld him­self that God was his God still; and so likewise in the former example of Job. I say it is a speciall comfort, that Gods Word is not yea, and nay, as I said, it is not doubtful as the Oracles of the Gentiles, the Oracles of the De­vill: but Gods Word is certain. Whatsoever it was to any Saint of God heretofore, it is to every believing, to every humble afflicted soul now, and shall be to the end of the world. So much for that.