One Hundred Select Sermons

SERMON XLI.

IN the Text itself there are two General Parts considerable: First, An Exhortation. And, Secondly, The Argument to enforce it. The Exhortation, that is in these words, Let every man prove his own work. The Argument for the enforcing of this Exhortation, that is in these, And then shall be have rejoicing in himself, &c.

We begin with the first viz. The Exhortation, Let every man prove his own work. Wherein again we have three branches more: First, The object, his own work. Secondly, The Act conversant about this Object, Let him prove. Thirdly, The subject of this Act in reference to this object, Every man. The Emphasis of the Text may be laid in either of these words; for surenss we'll consider it in all, where we shall follow the method of the original, though not the method of the Translation.

And so (as we have here propounded it) speak in the first place of the object, his own work, 〈 in non-Latin alphabet 〉 , whiles the Apostle makes mention of his own work, which he desires every man should prove. Methinks he seems to intimate divers things in it, which are here (briefly) considerable of us. And (as I conceive) we have here a threefold Caution which is implicitly exhibited to us, First, Against idleness or unfruitfulness. Secondly. Against arrogancy or affectation. Thirdly, Against curiosity or intermeddling. This 〈 in non-Latin alphabet 〉 in the Text, in carries a threefold Antithesis, or opposition with it, to 〈 in non-Latin alphabet 〉 , to 〈 in non-Latin alphabet 〉 , to 〈 in non-Latin alphabet 〉 .

First, In this Expression of his own work, there seems to be a Caution against idleness, and unfruitfulness of Conversation. Whiles the Spirit of God joins these two together, every man, and his own work; he does intimate and imply thus much, That every man hath some work or other of his own which doth belong unto him; and so he hath 〈 in non-Latin alphabet 〉 , it does exclude 〈 in non-Latin alphabet 〉 ; there's no man, whoever it be, that is sent into the world to do nothing, but he has some task, and work, and employment which does lie upon him; and that in his own particular person, which so lies upon him, as upon nobody else for him to free him, or to excuse him from it; every man in the world must work, and every man's work must be his own which he pretends unto.

The contrary is that, which is too much to be observed in the lives of many people, who are very defective in this particular, as doing nothing whereby they may be serviceable either to God or Man; live out of all kind of callings and opportunities of doing good. There are many that sometimes boast of their Relations, and of the good works which have been done by others, that have been allied unto them, or lived before them, but can show no good which they have done themselves; and there are others who do now and then assume the glory of other men's works to themselves, who boast of other men's labors, and of things made ready to their hand, as the Apostle elsewhere expresses it, in 2 Cor. 10. 15, 16. Such as these do not prove, their own works, because they do not prove their works to be their own, which they have stolen, or borrowed from others: That's the first intimation, as it is a Caution against idleness, or unfruitfulness.

The second is as it is a Caution against arroganey or affectation; his own work, that is, that work, which of due and right does appertain unto him, and which he is interested in to perform. This is another thing which is intimated in this expression: The presumptuous undertaking of anything which is out of our reach, and which we are not called to meddle withal; that is properly our own work which is within the compass of our own calling, and that station, and place, and rank which God has set us in here in the world, which accordingly is to be proved by us, that it is so with us; that which is work in itself, is not presently work for every man, because it is not his own; indeed there are some works, which are so the works of one man, as that they are the works of every man else, namely, the works of our general calling, Prayer, and reading, and hearing, and Communicating, and the like; the Duties of Piety and Religion. These are all men's works, and they may claim an interest in them; they do belong to all sorts of Christians, of what rank and condition soever; but there are others which are more peculiar and appropriate, and so to be acknowledged by us, whether Magistrates, or Ministers, or private Christians; they have their works so proper to themselves, as they are not to be encroached upon by others. Magistrates, they are to do their works, and Ministers, they are to do theirs; and those which are neither, they are not to take upon them trhe employment of either, because it pertain not unto them, as was now said in a particular case to Vzziab. Whenever men do otherwise, they do then 〈 in non-Latin alphabet 〉 , stretch themselves beyond their measure, in 2 Cor. 10.14. And they do 〈 in non-Latin alphabet 〉 , walk disorderly, as the Apostle elsewhere expresses it, 2 thes. 3.11. And there are many sad evils and inconveniences are consequent upon it, as experience daily shows. And that's also the second Intimation, as it is a Caution against arrogancy or affectation.

Thirdly, It is a Caution against curiosity, and intermeddling with other men's affairs, 〈 in non-Latin alphabet 〉 , it is opposite to 〈 in non-Latin alphabet 〉 . Thus it likewise suits very well with the scope of the Text, as we may see by the words that follow, For every man shall bear his own burden. Because every man shall bear his own burden; therefore let every man prove his own work, that is, especially look to himself in a charitable and modest carriage and behavior towards other men. This is not so to be taken, as if hereby we were absolutely excluded from all regard and observation of our brethren, or others among whom we converse; for that we are not, we are in other places of Scripture required to try the spirits, to prove all things, to mark those that live amongst us, &c. And more particularly those who have the care and government of others committed unto them, they are to do it more especially. Magistrates, and Ministers, and Parents, and Masters of Families, and the like, they are to prove the works of those that do belong unto them; yea and all sorts of Christians, they are in their places to watch over one another, to exhort, rebuke, admonish, and counsel each other. Therefore this expression here is not to be taken exclusively, but rather emphatically; or if in some sense exclusively, yet not in the exclusion of all just and due examination of the actions of other men, but of a busy and pragmatical search and inquiry into them, whiles in the mean time we neglect our own, 〈 in non-Latin alphabet 〉 , as the Apostle Peter phrases it, 1 Pet. 4.15. The being a busy-body in other men's matters, which hath no end of edisication at all in it, nor is grounded upon any charitable affection, but does only proceed from curiosity, and such-like distempers. This is that only which seems here to be forbidden, and prohibited in this Expression.

There are many who are sometimes very forward to ask and equire after others, who in the mean time are altogether strangers at home, and in their own hearts, and that do but little reflect upon the actions which come from themselves; and there are others that sometimes take a pride and delight in the censuring of the works of other men: there's Libido & pruritus maledicendi, a certain lust and itch of evil speaking which is belonging to the works of the flesh, and a part of them. Now this is that which the Apostle Paul does take care about, and provide against here in this place; he would have every man in se descendere, & secum habitare, to enter and retire into himself, and to dwell at home in his own soul, and to be acquainted with his own ways, and to do his own business: This is to prove his own work, which is the property of a good Christian. And so much may be spoken of the first Particular in this first General; and that is the object, his own work.

The second is the Act, which is conversant about this Object, Let him prove. When we speak of proving, we must know that in the common acception of the word, it is taken three manner of ways: First, In a way of Examination. Secondly, In a way of Application. Thirdly, In a way of Evidence, or Conviction; Probat, qui tentat; probat, qui approbat; probat qui docet argumentis. But here in the Text it is confined only to the two former; the word in the Greek is 〈 in non-Latin alphabet 〉 , which is the same that is used by the Apostle in another place in reference to the Lord's supper, 1 Cor. 11.28. Let a man examine himself, and let him prove his own work; they come both to one and the same effect; only in that place it is restrained to one work as the occasion is, whereas here it is taken more at large; and so it seems to carry two things in it, which are understood by it, First, As it is a word of Inquity or Examination, Let him prove, that is, let him try. Secondly, As it is a word of Allowance, or Approbation Let him prove, that is, approve either may be meant by it.

First, It may be taken by way of Examination, or Exploration, Let every man prove his own work, that is, let every man try it; and so 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . Thus it is in many other places of Scripture besides, as 2 Cor. 8.8. 1 Thes. 5.2. That I might prove the sincerity of your love, that is, that I might try it, 〈 in non-Latin alphabet 〉 , proving all things, &c. that is, examining, or trying them, 〈 in non-Latin alphabet 〉 , Luk. 14.19. I have bought five yoke of Oxen, and I go to prove them, that is, to try them, and to inquire about them, 〈 in non-Latin alphabet 〉 . Thus is both this word 〈 in non-Latin alphabet 〉 in Greek, and also prove in our own language oftentimes taken in this acception for matter of Trial and Examination: And so first of all here in the Text. We must do with our works, as Goldsmiths do with their Gold, who prove it for their better satissaction. Now Goldsmiths, they prove their Gold two manner of ways: First, They prove it by the touchstone for the discerning of true from counterfeit; they prove it, that is, they try it. Secondly, They prove it by the fire, for the separating and consuming of the dross; they prove it, i.e. they approve it. And the first of these is that which is considerable of us in this present verse, in regard of our own performances. This is the duty of every Christian, as to search, and examine, and inquire into his own heart as concerning the general frame, and temper, and disposition of it; so consequently into all the works and actions which do come from him, whether they be such as are warrantable or not; it is not a matter of indifferency to us, what things they be which we do; but we are to call ourselves to an account about them, and to set up a Tribunal in our own consciences, for the trying and judging of ourselves: And that especially upon these following Considerations.

First, For our own innocence, and the better ordering of our own lives; where we do not prove, that is, try our works, we cannot dispose of them, so as we should do, but shall be apt still to go on in a way of security and self-pleasing, whether we have cause to do so or no: Those that never look in the glass, they do not see the spots in their faces; and so do not take any care for the wiping them off from them; and so those that do not try their works, they do not so easily see their miscarriages from whence they might be brought to reform them, and to do them away: This trial is necessary to integrity and self-reformation; and therefore we shall find the Prophet Jeremy so to set it, in Lam. 3.40. Let us search and try our mays, and turn again unto the Lord. Self-examination is a very good step to Copversion; when we inquire how it is with us, we are likeliest to be that which becomes us, and which we ought indeed for our own parts to be; I considered my ways, and turned my seat unto thy testimonies, says the Prophet David, Psal. 1 19.59. Look as it is with those which are travellers, when they never look after the way, or consider whither they are going; they many times go a great way astray before they return and come into it again; even so is it with those that are upon their journey to Heaven, &c.

Secondly, This trial is also requisite in order to our own comfort and satisfaction; it is good we should prove our works, as that we may be humbled for our defects, so that we may be comforted from our good proceedings, and reap the fruit of our own doings, as the Scripture speaks: For though the best things that come from us, they have corruption mingled with them; and so in that regard are matter rather of abasement than anything else: yet withal for the substance of them, they are the workings of God's Spirit upon us, and the evidence of his Graces in us, which therefore in the discerning of them, must be very grateful and comfortable to us, in the sweet relishes and reflexious of consciences; as rich men considering of their estates and worldly improvements. This is such a special Consideration for this enforcing of the present Duty, as that it seems to be the principal hinge upon which the Text itself turns, as we shall see hereafter out of the following words, And the, &c.

Thirdly, In an holy Conformity to the Judgment of God himself, and his proceedings with us: Therefore let us prove our own works, because we shall have one to prove them for us at another day; there's a time a-coming when every man's work shall be proved whether he will or no; namely, at the day of judgment, which is by a special Eminency in Scripture called the day of Discovery, or Revelation, Rom. 2.5. And again in another place it is said, That every man's work shall be made manifest; for the day shall declare it, and the fire shall try every man's work of what sort it is, 1 Cor. 3.13. God will try every man's work, and therefore it concerns every man to try it himself; and so much the rather, that that trial may be with the greater comfort: Scholars that have well examined themselves, they are so much the better fitted and qualified for their Masters examination; and so it is here.

This therefore justly meets with the contrary practice of abundance of persons; there are a great many of people in the world, which never take this so much into their thoughts, whether their works be good or bad, but let them pass without any reward or consideration at all. And (to give you some account of it) it does proceed from a threefold Principle in them; First, From neglect and non-attendency. Secondly, From presumption and self-flattery. Thirdly, From consciousness and self-suspicion.

First, The cause why many do no more prove their own works, it does proceed from simple neglect, and carelessness, and non-attendency in them: There's a spirit of Atheism which does possess the hearts of every man, whereby they think it not a business worth the while to take any view of their own lives; but as they do not much care to know what it is which is to be done by them, so in like manner, they do not care neither to know whether they have done it or not: As it was said of Gallio, they care for none of these things.

Secondly, This want of self-trial, it does proceed in a great measure from presumption and self-applause. The most men that are in the world, they take it for granted, that their state is good for Heaven; and that that which is done by them, is no other than that which it should be; and therefore it is, that they do not prove their own works: There's no man goes about to try there where he is sufficiently satisfied and persuaded. Now this is that which most men are in regard of themselves, through that presumption, and self-love, and self-flattery which is in their hearts, &c.

Thirdly, This forbearance of inquiry and examination of men's own works and ways, it does proceed oftentimes from guilt, and consciousness, and self-suspicion. Bankrupts, or men of uncertain and suspicious estates, they do not love to cast up their accounts, for fear they should find that in them which would be irksome and displeasing to them; and so it is with men of defiled consciences, they are afraid to examine them, for fear they should be troublesome to them, and perplex them, and grate upon them: Therefore they are willingly ignorant both of what is to be done by them; as also of what is done otherwise than it should be, lest their consciences should either restrain them, or else disquiet them.

Now for ourselves, we should be all effectually persuaded to put in practice this present Exhortation of the Apostles here before us, Let every man prove his own work; there being danger in being ignorant of it; and because ignorance (especially affected) does not excuse, but rather aggravate the guilt of those persons that are subject to it.

This trial and discovery, it is made by divers and sundry ways and means:

First, By the Word, and the Will of God, as it is laid down in holy Scripture; To the Law, to the Testimony, &c. Thy word is a lamp unto my feet, and a light unto my path, &c. Psal. 119.105.

Secondly, By the Principles of Godliness, and the scope and drift of Religion, and the work of the new creature in us. Thus Gal. 6.16. when in the verse before he had made mention of the new creature, he presently adds, As many as walk according to this rule, peace be upon them, &c.

Thirdly, The Principles of Christian prudence and discretion: There's a regard to be had also to them, wisdom dwells with providence, Prov. 8. 12. And so Grace, which is true spiritual wisdom, it is to be accompanied with Christian discretion. David, he was a man after God's own heart, but yet withal he had this Testimony given him by him that had experience of it, and had cause to know it; that he behaved himself wisely in all his ways, and the Lord was with him, 1 Sam. 18. 14. He that handleth a matter wisely, shall find good: and whoso trusteth in the Lord, happy is he, says Solomon, Prov. 16.20.

Fourthly, We may also prove our works sometimes by the frame, and temper, and disposition of our own hearts, and the Spirit of God moving in us: We may know what we do, or have done by what we are, and the intercourse which passes betwixt God and our own Souls. These who are intimate friends, they know when they have displeased one another, by the mutual carriage and behavior of each other; your Fathers countenance is not towards me, as at other times, says Jacob of Laban. And so here, when men shall find themselves at any time dead-hearted, and averse to that which is good, a listlesness and indisposition upon them, and the Spirit of God absenting and withdrawing of himself from them, it is much to be suspected that all has not been right with them in some preparatory and antecedent carriage; but when 'tis otherwise, there's some hope of them, even as David reasons of himself, Psal. 66.28, 29. If I regard iniquity in my heart, the Lord will not hear my prayer: but verily God hath heard me, &c. On the other side, when he had sinned against God, we knew how it was with him; he wanted the light of God's countenance, the joy of his salvation, the freedom of his spirit, &c. as we may see in Psal. 52, &c. And instead of these was exercised and afflicted with the broken bones, &c.

We know in matters of health, how a man that is observant of himself, he knows that he has disordered himself some way or other; not only by reflecting upon the occasion of the distemper itself, but also by considering it in the effects and concomitants of it, when he takes not his rest as formerly, has not his usual stomach to his meat, nor does his work as he was wont to do; he hence concludes that all is not right with him in regard of his body and outward man, which is known by those symptoms of it: even so is it also with a Christian in this particular, in regard of his soul; he does not only prove his works by considering them in their own nature, but also by looking upon them in the reflections and consequents of them, and those effects which they have had upon his spirit, which in case of any eminent miscarriage (if he well observe it) will not be so as heretofore.

And so much may suffice to have spoken of this act of proving in the first acception of it, as it may taken by way of Trial, and Discovery, and Exploration; Let every man prove his own work, that is, let every man examine what he does, or not does, whether it be good or bad, and such as will be warranted and justified at another day, when all men's actions shall come to trial.

But secondly, It may be further taken by way of allowance, or approbation, Let him prove, that is, let him approve. Thus the word 〈 in non-Latin alphabet 〉 , which is here used in this present Text, is oftentimes taken in other places of Scripture; as 2 Cor. 16.3. Whomsoever ye shall approve by your letters, 〈 in non-Latin alphabet 〉 . So 2 Cor. 13.5. Prove your own selves, 〈 in non-Latin alphabet 〉 , &c. And so here now in this Text before us, Let every man prove his own work, 〈 in non-Latin alphabet 〉 , as when in our ordinary course of speech, we say, to prove a will, we mean to approve it. Now this (not excluding the former) seems to be the more proper and genuine meaning of the place, in order to that which follows, And then shall he have rejoicing, &c. Everyone that trys his work has not from thence matter of rejoicing, but only such an one as upon trial does approve it, and give allowance unto it. And so is that place also to be understood, 1 Cor. 11.28. Let a man examine himself, and so let him eat of that bread, &c. What? barely examine? Is that all? no, but approve upon examination: and even so all here, Let every man prove his own work, that is, let every man so order it, that upon due trial he may approve it.

Where yet again further (for the better understanding of this phrase), This expression, even in this sense also, namely, by way of approbation, it is not to be taken only, nor so much in reference to judgment, but to practice; when the Apostle says, Let every man approve his own work, his meaning is not this, That he should absolutely think well of his work whatsoever it be, whether good or bad; for that many are forward enough unto of their own accord, whereby they do now and then judge unrighteous judgment; and besides, it is not always in a man's power so to do: Heman cannot approve what he pleases; but the meaning of it is this, That he should so manage and dispose of his actions, as from whence he may have just cause and ground for the Approbation of them; so that probare here in the Text, it is as much as probatum facere; to prove, that is, to make approved: And so it is to be taken by a Metonymy of the effect for the cause; because he that does anything as he should do, he does deserve and receive approbation; therefore the doing of it in that manner, it is expressed by approbation.

This now (for the further illustration of this point unto us) is considerable in two particular Branches: First, In reference to what. And secondly, in reference to whom we are to prove, or to make our works to be approved; we are to do it in the thing itself, and we are to do it also in reference and order to such and such persons.

First, In reference to what, and for the thing itself. Take it in three particulars more in which it is to be done by us; for the matter of it; for the manner of it; and for the principle.

First, We must approve our work in regard of the matter of it, and the substance of the action itself. This is necessarily to be premised, as the very ground and foundation of all the rest; that which is not a good work substantially, it can never be made good by circumstances, let them be the best that possibly can be: A man may mar a good work by bad circumstances, but he can never mend a bad work by good; because, Bonum oritur ex integris causis, malum ex quolibet defectu. It is a rule in Divinity; that which is good, must have all things concurring to make it good; but that which is evil may be so, but from some particular defect: As a man is not a complete man, except he have all his parts; but he is a lame man, if he want but one limb. This is that then which we say, That that action which is materially evil, it cannot be warranted, or made good from any good which is concomitant with it, or adhering unto it: It is not the best end that any man can propound to himself, which will justify his action where it is sinful and unlawful in itself. A man may not lie for God, as Job speaks, Job. 13.7. Neither may we do evil, that good may come thereof, as the Apostle speaks, Rom. 3.8. Indeed, there were some that both thought so, and said so of the Apostle, that it was so with him, but they wronged him in so doing, as himself there declares it; as we be slanderously reported, and as some affirm that we say; no, the damnation of such is just, which so argue, and reason, and conclude; and it's such as will not hold water.

For this purpose we must know thus, namely, that there are some actions which are evil simply, and intrinsically, and in their own nature; there are others which are so only conditionally, and in such and such cases; but in their own nature, and out of those cases are indifferent, and neither good nor bad. The latter of these actions, according to the several conditions which may be upon them of circumstances which they may be clothed withal, may become good and warrantable; but the former of these, they cannot be warranted from any condition whatsoever; but being evil formally, are therefore so indispensably: That's the first Explication; that work which is approved, it must be approved for the matter and substance of the action itself.

Secondly, It must be also approved for the carriage and manner of performance: It is a good rule also of Nazianzen's to this purpose, 〈 in non-Latin alphabet 〉 ; that which is good, is not good, except it be well done; there's a peculiar Modification, which is proper to every action to be attended and observed by us, and without which it cannot be accepted, nor we in it. This is appliable to all the particular exercises and duties of Religion, Prayer, Reading, Hearing of the word, and such as these; where it is not enough for us to do these things simply in themselves (which yet are not to be omitted by us), but we must be careful to do them in such a manner and fashion as God does require.

Thirdly, We must approve our work also for the Principle and Spirit, from whence it does proceed and arise in us, Prov. 21.27. The sacrifice of the wicked is an abomination to the Lord: how much more when he brings it with wickedness, or a wicked mind? A wicked mind makes a good action to be abominable, which is no further good than it has goodness for the Original of it. This same spring and principle of our actions, it hath a very great influence upon them for the Goodness and Approbation of them. And thus much of the first Head; namely, in reference to what we are to prove, or approve our work.

The second is in reference to Action, and the persons which are to be regarded by us. Now these are likewise of a threefold specification: First, To God. Secondly, To Man. Thirdly, To ourselves.

First, We must approve our work, that is, we must approve it to God, that he may like it, and be well-pleased with it. This is that which the Servants of God have been careful still, especially. to do, and it concerns them to do so; and that especially upon these following Considerations: First, As he is one of the most exact and accurate judgment, and best able to discern of our work what it is: In all approbations of men's selves for anything which is done by them, they are commonly most careful to do it to such perfons as have most skill in it, and are of greatest worth and dignity in themselves: The approbation of one person of quality, and that knows what belongs to a business, is more than an hundred applauses from other men. Now this is the case betwixt God and us; he is a Great and Holy God, a God of Wisdom and Knowledge, and that tries every man's work of what nature and sort it is; and therefore is there very good reason why we should approve out selves chiefly to him.

Secondly, From our Relation to him, as our Master, and he that sets us on work; Whom do servants that understand themselves, or workmen, that know what they do, study chiefly to please in their work, but those that employ them? Now this again is the case with us here betwixt ourselves and God; he is our Master that sets us all our businesses and employments, whiles we live in the world, and therefore approve them to him.

Thirdly, As it is he that must recompense us, and give us our reward; he is not only our task-master, but our pay-master likewise; and there's a great matter in that. We see this to be natural and frequent in men's dealings with men, and one with another; that let others find fault with their work as much as they please, yet if he likes it, that is, to give them their wages, they do not care, nor weigh it a rush, but are well satisfied with it: and so it should be with us in regard of our dealings with God: We should be careful to walk worthy of the Lord to all well-pleasing, &c. Col. 1.10. And then it is no matter what may happen unto us in other regards, but we may be satisfied and quieted in ourselves.

This, as it concerns all kind of Christians at large, so especially those who are Ministers, and are God's Servants in regard of their office and place which they sustain. Alas! If we speak of men, a man will quickly be here at a loss what to do, and he has the hardest task that can be of all other men task'd; for one man approves one thing, and another man approves the quite contrary: so that he that observes this, he shall never sin; and he that regards the clouds shall never reap, as the Preacher expresses it, Eccles. 11.4. Therefore it is the safest and surest way to look chiefly to God, and to be ambitious of being accepted of Him; For he is not approved that commends himself, but whom the Lord commendeth, 2 Cor. 10.18.

But yet secondly, As Christians must approve their work chiefly to God, so in its place to men also. Thus we have it in 2 Cor. 8.21. Providing things honest, not only in the sight of the Lord, but in the sight of men. This was the Apostle Paul's care in regard of his own practice, and he gives us a very good pattern and example for it in Act. 24.16. And herein do I exercise myself to have always a conscience void of offense towards God, and towards men. This must be likewise the care of all other Christians besides, to give no just ground or occasion of offense to other men, from that which is done by them.

I say, to give no ground or just occasion; for if we speak of not-offending actually, that's not a thing within our own reach, because it is not in any man's power to command another man's judgment and understanding; I cannot make any man directly to approve what is done by me, because I cannot put reason, and light, and apprehension into him; but yet I may do it objectively and remotely in the action itself, which accordingly is that which is to be regarded by all Christians: There's no man ought to do anything, but what may be, and ought to be approved of, and allowed of by all that observe is. This is that which lies upon us, especially in this particular; that if any one shall not approve of our actions, it may be their fault, and not ours; not ours as doing anything which we have no ground or warrant for, but rather theirs, as not fully apprehending our ground and warrant for it; and so as returning upon them rather than on ourselves.

In actions which are disputable and questionable betwixt one Christian and another, there are these Rules which are (briefly) to be observed and regarded by them. First, That those that are strong, do bear with the infirmities of the weak, and not to please themselves, Rom. 15.1. Christians ought not too rigorously to fasten their own sense and opinion upon others, but rather to stay till God himself shall be pleased to reveal it unto them, Philip. 3.15.

Secondly, Everyone ought to be ready to give an account of his own practice; it is a proud and surly humor in any to do things only because they will do them, and never care to give any satisfaction to those that modestly require it of them, which in Christianity they are bound to do; as we are to be ready to give a reason of our hope, so also of our performance. We see how careful of this the People of God have still been in Scripture: The Reubenites and Gadites, and the half tribe of Manasseh to satisfy the other Tribes of Israel in that which was done by them, Josh. 22.21. The Apostles, and Elders, and Brethren, to give an account to the rest of the Churches about Circumcision, and other matters in Controversy, Act. 15.23. The Apostle Peter to approve himself to those of the Circumcision, concerning his eating with the Gentiles, Act. 11.4. Thus it has still been the endeavor of those who have been better affected than others; not only to do that which they have conceived to be lawful in itself, but likewise (upon occasion) to evidence and demonstrate their doing of it.

Thirdly, Where Christians are forced to dissent from the rest of their Brethren, they are bound very much to be affected with it, and to lay it to heart, though they do no more than they may do; yet to be tenderly sensible of the occasion God does mutually humble his Servants in his Providences towards them, whiles he suffers them to divide from each other in such particulars; and it concerns each of them to improve it, and to learn somewhat by it.

And so as for those who are good, so for those which are evil likewise; we are to approve our work to them also, at least in the Negative, that they may have nothing to say against it; and where we have not the testimony of their mouths, we may have at least of their consciences. Thus 1 Pet. 2.15. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. And again, chap. 3. ver. 16. Having a good conscience, that whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Chrift.

Whiles it is said, that we must approve our work to men; we must take it with a double limitation for the right understanding of it: First That it be to men's Beasons, not to their Humours. Secondly, That it be to men's graces, not to their lusts.

First, I say to men's reasons, not to their humors. Reason is a special light which God has set up in the soul of man for the guiding and governing of it, and so far forth as it is appliable to Religion, it is to be observed from us; and the deviation from it is humor, considerable in sundry particulars.

First, Envy. There's no approving of a man's work to that which will be sure to take from it as much as it can: He that thinks much of that which any man has, will never think well of that which any man does; nor 'tis no great matter whether he does or no. Envy, it commonly diminishes from another's excellency, as it enlarges another's infirmity; where it spies any weaknesses, it makes them more; where any graces, it makes them less, or rather none at all; and in that regard an incompetent judge of any work, that is, to be approved unto it.

Secondly, Prejudice, and settled disaffection to any man's person. This is as ill a Judge as the Other; where men have once taken up a resolution to dislike whatever such a man does, it is an endless and fruitless labor to go about to approve his work unto them, which be it as good as possibly can be, will be sure always to undergo some censure and misconstruction.

Thirdly, Peculiar interests, and self love. Those that do 〈 in non-Latin alphabet 〉 , as we use to speak, that do addict themselves absolutely and indefinitely to such a particular way, they will be sure to approve of nothing, but in order and reference to that way, and so far forth as may consist with it, especially where they have any benesit or advantage coming to them by it. In these and suchlike cases and circumstances there's no approving of men's works to others, which must be to their reasons, not to their humors.

Secondly, To their Graces, not to their Corruptions, or lusts; for evil men, we are to approve ourselves to them, so far forth as they have any relics and remainders of common Goodness and Morality in them, not to their vile and inordinate affections; and for good men, we are to approve ourselves to the Principles of Goodness in them, and so far forth as so considered, and so alone; where they depart from these, we are to be shy of satisfying of them. Thus taking both together as we should do, we should approve our works to all men indefinitely, and commend ourselves to every man's conscience in the sight of God, as the Apostle speaks, 2 Cor. 4.2

And further, We should be careful so to order and handle the business, that we may be approved more and more. This is the property and peculiar disposition of a godly person: As for worldly men, their actions are oftentimes pretty fair and plausible at top, or at the first view of them; but if ye do but a little examine them, and prove them, and inquire into them, ye shall find a great deal of naughtiness and rottenness in them: But now on the other side, 2 good Christian, the further ye search him, the better ye like him; and though his actions, perhaps some of them may not be so clear in the first apprehension, yet upon better consideration they do appear indeed to be that which they are, and have abundance of satisfaction in them: As even the works of God's own Providence, they are not so clear and obvious at first, though in conclusion there's no exception against them. What I do, thou knowest not now; but thon shalt know bereaster, as our Savior spake to Peter. And that's the second sort of persons, whom we ate to approve our works unto, namely, to men.

The third and last is to ourselves, Let every man prove his own work, that is, let every man do that which is approvable to his own mind. This (for the right understanding of it) may admit of a various explication, with which we are to take it.

Firft, Sensu positivo. Every man must approve his own work, that is everyone must be very well satisfied in his own mind, and judgment, and conscience as to that which is done by him; Becauso (as the Apostle elsewhere tells us) whatsoever is not of faith, is sin, Rom. 14.23. Therefore every man must be fully persuaded in his own mind: in the 5th verse of the same Chapter; it is not lawful for any man to do anything with a doubting conscience, and not clear in him.

Secondly, Sensu Negativo. Let every man approve his own work; it does imply not only to do nothing besides conscience, but like wise especially to do nothing against it: as not there where we doubt, so especially not there neither, where we are persuaded and convinced of the contrary, though the thing should be right which is done, yet such an one sins in doing of it.

Every man must approve his own work in his own conscience; it is not what others may judge lawful, let their conditions and qualifications be what they will be; but everyone must be approved to himself, that he may have rejoicing in himself; he must have approbation in himself, as an happy means and occasion of that rejoicing, as follows aftewrards in the Text.

Thirdly, Let every man approve his own work; it is to be taken both Antecedently, and consequently; Antecedently, before he undertakes it, and ventues upon it; and consequently after that he hath done it, and set himself to it; we should labor upon warrantable Considerations to allow our actions in our own breast.

Lastly, Not only comparatively, but absolutely; not only by comparing himself with others that are faulty and full of defects, but by considering himself abstractly in himself, and in reference to the rule. And this sense seems again to be aimed at in that other part of the Text that follows, And then shall be have rejoicing in himself alone, and not in another. There are many that all their comfort and rejoicing which they have to show for themselves is still in reference to other men; as the pharisee in the Gospel, that they are not so bad as such and such; but this will not serve the turn at another day; no, but what are they within their own compass? And so we have the second Particular considerable in this first General, viz. The act, to prove, or approve.

The third and last is the subject of this Act, in reference to its object, 〈 in non-Latin alphabet 〉 , every man. This, it is to be taken both indefinitely, and like wise di stinctly First, Indefinitely, without any exception, or exemption. This duty of proving our own work in either sense, which I have given of it, as to discovery or approbation, it does not lie only upon some particular persons, but does indiffercutly respect all. First, Because everyone is subject to iniscarriage. And secondly, Because everyone is liable to account.

First, Everyone is subject to miscarriage; there's no man but may be mistaken, and therefore everyone had need to try his work, and to see whether he be not so or no; there's not the best men that are, but they may err, and do that which they should not, where God deserts them, and leaves them to themselves; and if such, then others more especially.

Secondly, Every man is liable to account; if they were not, they might then be excused: but it is thus with them, We must all apear, &c. 2 Cor. 5.10. And everyone of us must give an account of himself to God, Rom. 14.12. Thus everyone indefinitely.

And so again everyone distinctly. Men may not shuffle off the business in the crowd, and think to carry it with the stream of the multitude, as if that which were done by most, were a sufficient warrant for any man's actions; but there must be a particular view taken of one's self; and that's the third particular, viz. the subject. And so I have done with the first General Part of the Text, which is the Exhortation itself, in these words, Let every man prove his own work, &c.

The second is the Argument to enforce it in these, And then shall be have rejoicing in himself alone, and not in another. Wherein again two Particulars more: First, The consequent, affection itself, And then he shall hae rejoicing. Secondly, The subject or Original of this affection, which is laid down two manner of ways: First, Emphatically, and in the Affirmative, In himself alone. Secondly, Exclusively, and in the Negative, And not in another. Each of which have a particular dependence upon the foregoing part of the Text, in each of the branches, Let a man prove his work, and so he shall have rejoicing; and let him prove his own work, and so he shall have rejoicing in himself: There's a dependence and a connection of each.

First, For the affection itself, it is here expressed to be rejoicing, or as the word properly signifies glorying, 〈 in non-Latin alphabet 〉 , which is a rejoicing with some enlargement; every man has so far cause of rejoicing, as he does that which is approvable, and only so; that work which a man cannot justify and make good in his own conscience, it is not matter of glory, but of shame; nor of rejoicing, but of humiliation, even there where it is followed and accompanied with never so many outward advantages and accommodations, such rejoicing is in a thing of naught; their glorying is not good, that do glory, and rejoice in such conditions, no, says the Apostle, and that exclusively, Thus this is our rejoicing, even the testimony of a good conscience, &c. There are three things which are considerable in this Connection in the Text, I will but name them to you. First Every man has rejoicing from his work, not from his success. Secondly, A man has rejoicing from his own work, not from another's. And thirdly, A man has rejoicing from the goodness of his work, not anything else, as it is approved, and in no other Consideration: and this for the affection itself.

The second is the subject or Original of this affection, in whom it is, or from whence it does arise. First, Himself alone, for the Affirmative. And secondly, Not another, for the Negative.

First, For the Affirmative, Himself alone, 〈 in non-Latin alphabet 〉 . This is that which is used as an argument to persuade men to the proving or making good of their own works, that they shall then have rejoicing in themselves. Where there is somewhat which is implied in General. And again, somewhat which is exprestin particular, that which is implied is this, that self rejoicing is the best rejoicing of all; for a man to have peace, and comfort, and satisfaction in his own heart, is more than all the rejoicing or glorying which he can have possibly from other men that which is expressed is this, That he that is careful (as has been shewn) to prove his own work, he shall consequently have this rejoicing in him.

First, (I say) self-rejoicing is the best rejoicing of all; for a man's comfort to lie in his own breast, is more than all the world else beside.

First, it is more intimate and immediate; it is bonum approximatum; bonum conjunctium is to be perfer'd before bonum separatum; and so here,

Secondly, It is more absolute and independent; it is the disparagement which the Philosopher puts upon honor, that it is magis in honorante quam in honorato.

Thirdly, It is more constant and lasting; he that rejoices in himself, he carries always his Cordials about him, as I may so express it; he that comforts, is always at hand. This for that which is here supposed and implied in this Expression.

Secondly, For that which is expressed; he that proves his own work, he shall have this rejoicing with him; he shall rejoice in himself. Now this it my admit of double Interpretation, either by making himself the object of this rejoicing 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 , or else by making himself the (hisubject) of is, 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 .

First, Take it objectively; He that proves his own work, he shall have somewhat in him as a true occasion of rejoicing to him; A good man shall be satisfied of himself, M •• gnalou, as Solomon tells us, in Prov. 14.14. This is that which another man has not, as we may see in the verse before the Text, He that thinks himself to be something, when he is nothing, he deceives himself: He that does such work as he cannot prove or make good, he may vainly please himself in some fancy and imagination of his own, but truly rejoice that he cannot do; himself does not afford matter or occasion of rejoicing to himself as the other does: That's the first.

Secondly, We may take it subjectively; He shall rejoice in himself, that is, he shall apprehend, and conceive that jo • indeed, whereof in himself there is matter and occision administered. There's many that have ground of rejoicing, who yet have not always rejoicing itself, because they do not always attend, or give heed unto it. But now he that Proves his own work he does so; he takes notice of the occasion, and therefore shall be accommodated with the affection which is consequent thereunto And so much of the Modification of the subject, considered emphatically and affirmatively, in himself.

The second is exclusive, and in the Negative; himself alone, and not in another. Where two things briefly to be done by us, and so I conclude. First, To show in what, sense this does not hold good. And secondly, To show in what it does.

For the former, in what it does not. Take it thus: First, That hereby is not set as an 〈 in non-Latin alphabet 〉 , or pleasing of a man's self in a man's own ways or concerns, without any regard at all to the judgment or estimation of other men; that's not the meaning of it. A good Christian, though he has comfort in himself, and in this own conscience especially, yet it is a great satisfaction to him to have the comprobation of other persons, especially that have their senses exercised to discern of things that differ, as the Apostle speaks, because two see more than one; and God does usually treasure up to Chiristians that counsel which is fit for them in one another's minds and mouths.

Secondly, The meaning of it is not this neither, as if a Christian did no good to others, but only to himself; or as if no other were satisfied and delighted with the good that is in him, or from him; for the Father of the righteous shall rejoice, as well as himself, as Solomon tells us, My heart shall rejoice, even mine.

Nor Thirdly, Is the meaning this neither; as if a godly man did keep his Comfort to himself in his own heart, and did not upon occasion now and then impart it to others; for that likewise he does, in neither of these senses, or the like is this expression to be taken here by us, as we have now propounded.

But when it is said. He shall have rejoicing in himself, and not in another: the meaning of it is briefly this, First, That he shall not have rejoicing only in another, as affording all the matter, and ground, and occasion of joy unto him: The comfort of a good Christian does not only lie in the opinion and esteem which others have of him, but it is founded in somewhat in himself, which does justify and make good that esteem, and that does lay ground and foundation for it; it is a sad and pitiful thing for a man's rejoicing to lie thus in another.

Secondly, When it is said his rejoicing is in himself alone, and not in another; the meaning of it is this, That his rejoicing is not dependent upon the minds of other men, so that they when they please might rob him, or deprive him of it: The world, as it does not give this rejoicing, so neither can it take it away; it may blast a man's credit, out it cannot disturb his conscience; and it may • ache away his reputation, but it cannot take away his comfort; your heart in this sense shall rejoice, and your joy no man taketh away from you.

Thirdly, When it is said he shall rejoice in himself alone and not in another; hereby is noted the secrecy, and privacy, and retiredness of that comfort which is in him: A stranger does not meddle with this joy; that comfort which arises from integrity, it is such as everyone does not behold or take notice of in the world: The hidden Manna, and the secret whisper, and the joy that no man knows but he that receives it. This is that which is consequent to those works which are good and approved, and to the trying and approving of them. The joy of an Hypocrise, as it is momentary, so it is blazing, and making of a noise, like the crackling and flaming of thorns under a pot, as the Preacher expresses it; but the joy and comfort of a good Christian, is more private and retired, and within the walls of his own breast, which is as a brazen wall unto him, Hic murus aheneus esto, nil conscire stbi, &c. The Apostle Paul tells us of some that glory in appearance, and not in heart, 2 Cor. 5.13. This is the condition of men of the world, but God's Children are otherwise gualified and affected, as is here sigified unto us: so much for that.

And so I have done likewise with the second General Part of the Text, which is the Argument to enforce the Explication and Duty propounded, and so with the whole Text itself in the words which I have now read unto you, But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

SERMON XLII.

IN the Text itself we have two General Parts considerable of us: First, The qualification of the persons Secondly, The fignification of the blessings, or privileges belonging unto them. The qualification of the persons, that we have in the first clause, As many as walk according tothis rule. The fignification of the blessings or privileges belonging unto them; that we have in the second, Peace be on them, and mercy, and upon the Israelof God.

We begin with the first viz The qualification of the persons, As many as walk according to this rule. Wherein again we have three Particulars more: First, The Nature of Christianity, and that is, that it is a walk. Secondly, The Condition of this walk, and that is regularity; it is a walk by Rule. Thirdly, The Determination of that Rule which a Christians walk is conformable unto; it is this Rule.

For the first, The nature of Christianity, and the whole business of Religion itself, it is expressed by a walk. This we find it to be, not only here, but in divers other Texts besides; it is the common and general Term which the Scripture puts upon it in every page and passage of it, insomuch as we need not to instance in particular Proofs and Testimonies to confirm it. Now whiles it is thus expressed, there are three things further which seem to be intimated in it. First, The activity of Christianity, that it lies not in the habits only, but in operations. Secondly, The improvement of Christianity, that it lies not in beginnings only, but in proceedings; for walking, it is a motion of progress, and implies going on. Thirdly, The extent of Christianity, that it lies not only in some single performances, but in the common tract and frame of ones life, as walking, it does denote the course and conversation. Each of these are here considerable to this purpose.

First, (I say) here's the activity of Christianity, that it lies not only in habits, but in operations, as walking, it implies motion and action, for so it does; it is true, that Religion and Christianity, it begins here, to wit, in the infusing of gracious principles and dispositions into the hearts of those which are made partakers of it; but here it does not rest. These habits, they are such as do exert, and put forth themselves in a proportionable actvity; and where there are the Principles, there will be likewise the Operations suitable and conformable thereunto. As it is in 1 John 2.6. He that saith, he abideth in him, i. e. in Christ, ought himself also so to walk, even as he walked.

Let us therefore be sure to make this good to ourselves, that it is thus with us, so as the Graces of God's Spirit be active and operative in us, and that we show forth the virtue of him that hath called us out of darkness into his marvelous light, as the Apostle Peter speaks in 1 Pet. 2.9. There are many which talk sometimes of their good thoughts, and meanings, and intentions, and inward qualifications, because they think nobody can confute them, and convince them in these matters. But alas, these are not enough without some outward acts of new obedience, as discoveries, that they are in us of a Truth; as fairness of outward conversation, is not enough without sanctifying Principles, and a change of the heart within, from whence it does proceed; so neither is this declared to be in good earnest, where it does not in some manner express itself in the life and behavior; Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, says our Savior: but he that doth the will of my Father which is in He aven, Matth. 7.21. Christianity, it is a matter of doing, which is implied in walking.

Secondly, It is matter of progress, which is implied in walking also, and improvement of that which is good: A good Christian, he is careful to put on, and to go forward from one degree of grace to another: They go from strength to strength, as it is in Psal. 84.7. Where grace is in the truth of it, it is in the increase of it, more or less; it never stands at a stay, but is still in motion, and tending to perfection. Thus we have it in the Apostle himself, Phil. 3.12, 13, 14. Where he tells us, that he counts not himself to be perfect, but he presses forward to the mark, &c.

Thirdly, Here's the extent of Christianity: It is not only a work, but a walk; it consists not in some single performance, but in an universality of carriage, according whereunto it is denominated. Grace, it runs through a man's whole conversation, and expresses itself in that as large as he has any opportunity of doing good afforded unto him, whether public or private, in reference to others or himself.

Therefore it concerns everyone accordingly to be careful to improve it: There are many which single out some one or two duties or services to be done by them, in which they rest themselves contented, and neglect all others besides, which do belong unto them. This is not to walk as Christians; for to walk, it does imply a course and moving from one path to another, and not always continuing in one: A Christian, he has his divers rounds (as I may say) which he takes to this purpose, sometimes in his General calling, and sometimes in his Particular; and in his particular, according to the various distribution of it. But (not to insist upon these things) that's the first thing here considerable in this first General, to wit, the nature of Christianity, that it is a walk; in the activity of it, in the progress, and in the extent.

The second is the Regularity of it; it is an exact and orderly walking; and we have two words in the Text, which do signify as much unto us: First, The word walk, which in the Greek has this Emphasis with it; it is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which from 〈 in non-Latin alphabet 〉 , is to walk in order and rank. Secondly, The word, Canon, or Rule, 〈 in non-Latin alphabet 〉 , each of these speak this unto us. And from both together there are two things here commended unto us, which we may take notice of distinctly. First, That it is a matter of circumscription. And secondly, That it is matter of comeliness, or order; both of these are such properties as do pertain to the walk of a Christian.

First, I say, Circumscription, to speak of that first. A Christians walk, it is remarkable for this; it has its bounds and its limits set it, Quos ultra citraque nequit consistere, beyond which it cannot pass or hold. A Christian is not a lawless person, one that rambles and runs up and down like a wild creature, like one distracted and out of his wits; he is of a body politick, which has its laws, &c. he knows not whether, nor cares not how, but he is confined, and kept within compass, he walks by rule. And this is that which accordingly in other places we have exhibited unto us, wherein we are bid to consider our ways, and to ponder our paths, and to take heed to our feet, and the like. This shows that we may not walk at random, but with due regard had to ourselves in this particular.

This is no piece of bondage, but of liberty rather; Profane and Atheistical persons, they look upon the strictness of Religion, as an imprisoning to them, and think they cannot be free, except they be loose and licentious; but those who are the true servants of God, are otherwise indeed, and their practice is according hereunto; they have restraints and impediments upon them, and they reckon them as advantages to them; and so they are: Look as it is the privilege of a man which is in his right senses, that he is kept by the strength of reason in him from those exorbitances which one that is distracted, falls into without controlment; so it is the advantage of a man that is regenerate, and a true Christian, that by the strength of Grace in him he is kept from running into the same excess of riot with other men, as we find that expression used, 1 Pet. 4.4.

Whiles it is said here emphatically by Rule (for the better opening of this passage to us), we may take notice of two things: First, Of somewhat excluded as opposite and contrary to this rule. Secondly, Of somewhat included, as the kinds and parts of it, and making it up.

For the first, That which is excluded, it may be reduced to these three heads: First, Custom and practice; when men do things, but because they have done them. Secondly, Humor and passion; when men do things, but because they will do them. Thirdly, Patience and example; when men do things, but only because others do them before them. To walk by either of these Principles, is to walk indeed by no Principles at all, but opposite contrary to rule, and so very unsuitable, and disagreeable to a Christian, who is here limited and circumscribed in the Text, by a rule set unto him. This is that which is excluded, which yet I will not now enlarge upon, as not altogether so pertinent to be handled, but rather leave it to your own Meditation.

The second is that which is included, and so making up the kinds and parts of this rule untous. And here again there are three things especially. First, The rule of Goodness. A Christian, he then walks by rule, when he does that which is warrantable. Secondly, The rule of Charity. A Christian, he then walks by rule when he does that which consists with that love which is due to brethren. Thirdly, The rule of interest, and propriety and calling. A Christian then walks by rule, when he does that which is proper, and belongs to him to be done by him. All these might be very well prosecuted, but they will perhaps fall in more pertinently to be discourst of in the following head, and therefore (for brevities-sake) I will pass them by here. So much of the first thing here considerable, as the condition of a Christians walk in point of regularity, and that is circumscription. He is not left at liberty, and at large, to rove up and down where he list, but is kept within bounds, and to his Rules.

The second is the comeliness and order of it in the Verbs, 〈 in non-Latin alphabet 〉 , which (as I said) is to walk in a due and decent manner. And indeed this is as requisite and convenient as the other, when a man does not only keep his bounds, but observes his paces, and measures, and gait, and carriage in walking. This is what the Scripture sometimes calls in another place, a walking uprightly, 〈 in non-Latin alphabet 〉 Gal. 2.14. And in another a walking exactly, 〈 in non-Latin alphabet 〉 , Eph. 5.15. See then that ye walk circumspectly, or exactly, not as fools, but as wise. A Christian must have acare of this, and has so, so far as he is a Christian; he may be added as a fifth to Solomon's four things, which are comely in going, Prov. 30 29. This is called a walking in wisdom, in another place, Col. 4.5. Walk in wisdom towards, &c. This is to walk with care and caution in regard of the manifold dangers and extremities which we are subject unto: As Nazianzen speaks particularly of Ministers, that they should be herein like those which dance upon ropes, or which climb a Mast, 〈 in non-Latin alphabet 〉 . for whom it is not safe to incline too much either one way or other, but to keep themselves in an even state and posture of body. Thus should it be also with all Christians in their several places, which makes up to us the second particular considerable in this first General, to wit, the condition of a Christians walk, and that is regularity; he must walk, and he must walk by rule.

The third (which is the main of all, and which therefore I have made haste unto, as most peculiar and considerable in the Text) is the Determination of the rule which a Christian must walk by; and that is this rule, 〈 in non-Latin alphabet 〉 . And here now the question will be what this is, and what the Apostle means by it. Interpreters are at difference about it, but I shall not trouble you with the variety of their conceits, neither do I think it necessary. We need not go far (as I apprehend) to find out the sense of it, if we cast but our eyes back upon the verse immediately preceeding, the 15th of this Chapter, where we find it thus, In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, or a new creation, 〈 in non-Latin alphabet 〉 . So then this is the rule which he here speaks of, Regeneration, and the work of Grace in the heart: As many as walk by this, peace be upon them, &c. There's the Gospel in the word of it, and there's the Gospel in the work of it; each of these are a rule to Christians. The former he had spoken of in the foregoing part of the Epistle. The latter, he here now speaks of in this pace, in the new creature, which he here commends to this purpose.

Now this (for the clearing of it to us) may admit of a double Explication, and be taken two manner of ways: Either, first, in the notion of a bias; or, secondly, in the notion of a mark. According to the first sense, so it is to walk by this rule, as having this moving and acting in us ration principii, and so it does simply denote Christians, as Christians; as many as walk by this rule of the new creature, i. e. as many as have true and saving grace acting and working in them, as the whole by which they are moved. According to the second sense, so it is to walk according to this rule, as our own Translators render it, as having this directing of us, Ration metae, vel termini; and so it denotes Christians walking in the power of Christianity, and suitably to those gracious Principles which are really and indeed in them; either of which may be understood by us.

First, Take it as a Bias or Principle; 'tis rule so. And here we have commended to us all, such persons as have the work of the new creature wrought in them, and are indeed acted by true and saving grace, which do that which they do in Religion, out of the Principles of Regeneration, and the inclination of a sanctified heart, than which nothing less will suffice or serve their turns. This is that which everyone is to regard, and look after in himself: It is not so much what any one does, as what principle acts him in doing it, and what is the spring of such actions in him. This, if it be not a new nature, and an heart subdued and subjected to Christ, it is nothing worth; As many as are led by the Spirit of God (and those alone) they are the Sons of God, Rom. 8.14. This is that the Scripture still stands upon, Matth. 7.16, &c. Men gather not grapes of thorns, or figs of thistles: a corrupt tree cannot bring forth good fruit, &c. Quid est arbor mala? voluntas mala? says Anstin. What's an evil tree in this place? An evil will, and an evil heart, if that be naught, all's naught with it. And this evil heart is an heart not sanctified and endued with grace; an heart of unbelief, as we find it also called in Heb. 3.12. This is that evil tree whence no good fruit does come.

Therefore (I say) let us look to this, that we may find it in ourselves; there are many which rest themselves contented with the Principles of common ingenuity, and morality, and civility, the strength of wit and natural parts, and think they are safe enough here, though they go no further. But alas, this will no do; it must be the new creature (as the Apostle here expresses it) and nothing less or inferior to it, which will stand us instead: Except a man be born again, he cannot enter into the kingdom of God, Joh. 3.3. And if any man be in Christ, he is a new creature: old things are past away, behold all things are become new, 2 Cor. 5.17. The Scripture when it speaks of the goodness either of our state or conversation, it speaks of them still with reference and respect had to these, sometimes by walking in the spirit, sometimes by walking in love, sometimes by walking in the truth, and by the truth of the Gospel; sometimes by walkng in newness of life, which is the very sam with this here of walking by this rule, this rule of the new creature, which is to act in us, per modum principii, as the bias whereby we are moved.

The second is per modum Metae, sen Termini, as the mark whereunto we are carried; and so this phrase, it does denote unto us the duty of Christians, as to their following conversation after grace wrought in their hearts, which is to live up to the power and height of those Principles in them. And so therefore it is here rendered according; those that walk according to this rule. And these two now taken together, do (as I conceive) make the sense complete, and the latter still supposing the former; as many as are indeed made partakers of this new Creation, and do walk suitably to it, Peace be on them, &c. This is that which all Christians are to set down, and to propound to themselves as the rule for the ordering of their lives and conversations; the new creature, and the workings of that, that they conform hereunto. And this is the point which may be hence taken notice of by us, As many as walk according to this rule, &c. It is that which we shall find in its equivalencies to be urged in sundry other places besides. Thus Eph. 5.8. Ye were sometimes darkness, but now ye are light in the Lord: walk as children of the light. So Col. 3.9, 10. Ye have put off the old man with his deeds, and put on the new man, &c. Put on therefore bowels, &c. So again 1 Thes. 5.5, 6. Ye are all the children of the light, &c. therefore let us not sleep, as do others; but let us watch and be sober. Still the new creature in the principles and workings of it is made the ground, and pattern, and direction for a Christians ohedience, and the framing and squaring of his life, which it is to be regulated by; we are shewn what we should be, by considering what we are, as regenerate an born again. And thus it may be laid forth in divers and sundry particulars by way of Explication, as wherein it is to be observed by us thus to walk.

First, As to matter of opinion, and the Doctrines which are taken up by us: We are herein to walk by this rule, in bringing them to the new creature, as to the touchstone of them; that cannot be sound in Divinity, which is absurd and incongruous in Christianity; and therefore we should hereby examine those points which are offered unto us, whether they agree with this or no; if they do not, reject them, and have nothing to do with them: The Spirit of God in the Scripture, and in the conscience, agree both together: and look as there is nothing at any time suggested by him to the mind, which is not consonant to the written word; so there is nothing neither by him set down in the written word which is repugnant to his influenres upon the mind and inward man; the one being the counterpane of the other, and declaring what is in it: and when I say the mind, I mean the mind as sanctified and renewed: There are some which appeal to the mind in its natural consideration, and so make human Reason to be the rule of Faith. But this is a Lesbian Rule, and which will not hold; no, it is the mind, as it is regenerated and repaired, whereof we now speak, and the dealing of God with it in order hereunto: The actings of the new creature in us, are the best discoveries of such Doctrines to us. Hence we read in Scripture of the unction, and anointing which shall teach us, 1 John 2.20, 27. which places are not to be understood (as some fanatical persons would have them now in these days) of such a light within us, as does exclude the word of God, and use of Ordinances, but as is consonant and agreeable hereunto. There are some points in Divinity, the right resolution whereof lies not so much in our books, as in our hearts, which therefore (not neglecting the other) we should be well acquainted with for this intent. And the reason of so much mistake and miscarriage in them, is indeed oftentimes, and most usually the want of this; because we are strangers at home in our own breasts, and set our wits on work, rather than our consciences, by want of a due reflection, and looking into ourselves, and observing of the manner and carriage of God's dealing with us in this respect; or if not so, yet at least a mistaking of common grace for sanctifying, and making that to be a work of grace, which is but a work of nature, and civility, and education; a measuring of God by ourselves, and making his thoughts to be like our thoughts. This is that which lays a ground to those errors about free-will, and concupiscence, and perseverance, and such as these which are abroad in the world. This is the reason why many great Scholars are at a loss, where meaner parts sometimes hold out, because the one speaks out of conjecture, and the other out of Christian feeling. Now therefore the way to settle us in these matters, is to lay hold on this present direction which is now before us, and by reducing these points of difficulty to the common sense and experience, and observation of the Saints and Servants of God, in all ages and times of the Church; which though in some things which are circumstantial, and of less concernment, may be different one from another. Look as he were a weak Physician, that should deliver such a point in Physic as were contrary to the experience of nature, and which all men find and feel in their bodies; so he must also be as weak and fond a Divine, who shall deliver such a point in Divinity, as is contrary to the experiences of grace, and which all Christians find and feel in their hearts; there being as much, and as general certainty in the one, as there is in the other; yet in essentials, and the substance of Religion, are one and the same; so that those which think contrary to them, must deny even Religion itself. That's one thing wherein we are to walk by this rule of the new creature, namely, in matter of opinion, and the Doctrines which are taken up by us.

Secondly, In matter of censure, and the judgment which on any is past by us. We should so far reckon and esteem of any, and of ourselves, as we have of this in us: This, it suits with the scope of the Text, by comparing it with that which went before. The Apostle had to deal with some in the Church of Galatia, which stood much upon their Jewish Prerogatives and privileges which they did partake of in that respect, which did 〈 in non-Latin alphabet 〉 , made a fair show in the flesh; in ver. 12, of this Chapter, Gloried in their circumcision and conformity to the Law of Moses. In answer to whom he adds the following words, God forbid that I should glory save in the cross of our Lord Jesus Christ, &c. And in Jesus Christ neither circumcision avails anything, nor uncircumcision, but a new creature: And then he adds, As many as walk by this rule, that is, (as we may well understand it) by this rule as to matter of judgment and estimation of any ones person. This is that which we should be mindful of: though respect is also to be had to other Considerations; yet we should principally value any, as they have more of grace and goodness in them; walk by this rule in point of Censure.

Thirdly, In matter of practice, and the things which are to be done by us: consult also with this rule. Consider whether that which we do, or not do be agreeable hereunto. First, Be sure to know, and to consider what the new creature is, and wherein it consists, and then examine whether such and such actions do comply with it; according to this we should either provoke or restrain ourselves; where we find ourselves slack or remiss to our duty, quicken ourselves upon this Consideration, that our Principles require better from us; where forward, and carried to evil, check ourselves also from this argument, as being contrary to the new creature in us. This is the state and condition of a Christian, and of one that is endued with saving-grace, that he cannot do those things which others take liberty in, nor omit what others discharge themselves from, but has a necessity upon them; from whence it is that we read o • such expressions as these in Scripture, We cannot but speak the things which we have seen and heard, Act. 4.20. And we can do nothing against the truth, but for the truth, 2 Cor. 13.8. Here's can and cannot with a Christian in such cases as these are, because he is under a law, even the law of the spirit, Rom. 8.2. That which he cannot do with a good conscience, he cannot do at all: A Moral impotency is all one with him, as a Physical, and he is provoked or tied up according to the Principles which are in him.

Fourthly, As to matter of carriage and behavior in every condition, we must walk by this rule here, so deporting ourselves, as may be suitable to Religion, and the work of Grace in us, forasmuch as that does very much fit and qualify us for all estates whatsoever. The Apostle Paul speaking of himself in Phil. 4.12. says, He knew how to be abased, and he knew how to abound; everywhere, and in all things he was instructed, both to be full and to be hungry; both to abound, and to suffer need: He was taught a suitableness and comeliness of behavior in a variety of conditions. And who, and whence was he taught it? surely not from flesh and blood, but from the work of God's Spirit in him, and by Grace wrought in his heart. And so must everyone else be besides; and being so, be careful to walk proportionably hereunto, with patience, and humility, and thankfulness, and moderation, and contentment, and compassion, and fellow-feeling of the necessities of other men, to exercise the grace of that condition in which we are. This new creature, if we observe it, and be indeed acted by it, it will lead us and carry us to such a frame and temper of spirit as this is, whatever state happens unto us. And so now I have done with the first General Part of the Text, which is the qualification of the persons here mentioned, As many as walk, &c.

The second is the signification of the blessings or privileges belonging unto them, Peace be on them, and mercy, &c. I call it the signification of blessings, but indeed there is somewhat more in it. This passage (for the clearing of it to us) seems to carry a threefold Emphasis with it, which may be fastened upon it. First, In the notion of a Promise, or Divine Intimation, Peace and mercy unto them, that is, there shall be peace and mercy unto them; it is a privilege which they have interest in. Secondly, In the notion of a Prayer, or Apostolical Benediction, Peace and mercy upon them, that is, let peace and mercy befall them; it is the blessing which I do pronounce unto them. Thirdly, In the notion of a compliance, or friendly salutation, Peace and mercy upon them, that is, I am peaceably affected towards them, and in charity with them; either of these notions, or all, may be comprised in this expression here before us in these present words.

We begin with the first, As it has the notion of a promise, or Divine Intimation, There shall be peace, &c. This is the advantage of all godly men, living in the Power of Godliness, and walking by the Rules of Christianity, that they shall have peace and mercy for their portion, which shall be bestowed upon them. This is that which the Scripture does signify in divers other places, as Psal. 119.165, Great peace have they that keep thy law, and nothing shall offend them. So Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, &c. and Phil. 4.7. The peace of God which passeth all understanding, shall keep your hearts and minds, &c. Peace, it is a large word, comprehending all kind of happiness and felicity in it whatsoever; but we may here in this place confine it more especially to that which is spiritual: Peace and mercy, that is, peace flowing from mercy, in the pardon and remission of sin, through the blood of Jesus Christ. This is the peace here meant, with the effects and concomitants of it, as belonging to powerful Christians; they shall have peace and reconciliation with God, as the main ground-work and foundation of all; and they shall have also peace in their own consciences, as issuing and following hereupon. To which also we may add as an overplus, Peace with men, and all other creatures, so as not to be able to do them hurt, but rather good, even in their greatest oppositions; and at last eternal peace and rest in glory: to him that ordereth his conversation aright, I will show the salvation of God, Psal. 50.23. For the further amplifying of this unto us, it ma no be amiss for us to take notice of the manner of expression, by an Hebraism, Peace not to them, but upon them, 〈 in non-Latin alphabet 〉 . And there are two things denoted in it. First, The Original and descent of so great a blessing as this is, the blessing of peace, as every other good and perfect gift besides, it comes from above; it is such as is shoured down from Heaven, and descends from the Father of lights, as the Apostle James speaks, in Jam. 1.17. It isnot a thing which grows out of ourselves, and our own hearts, which incline rather to all that is opposite and contrary hereunto, neither can man bestow it upon us; but it is the gift of God alone: He creates peace, peace, Isa. 57.19. and John 14.27. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you, says our blessed Savior to his Disciples, when he was taking his leave of them.

Secondly, Here's also denoted in this phrase, the fullness of the blessing, it shall be upon them, so as to cover them, and fill them, and rest, and abie in them, 〈 in non-Latin alphabet 〉 , to rule and triumph in their hearts, as we find that phrase used, Col. 3.15. This was that which is here promised to all such as live like Christians, they shall have peace in a large and plentiful measure conferred on them.

This is matter of exceeding great comfort and encouragement to all the true servants of God, and to those whose hearts are perfect with him: In the world it falls out sometimes, that the more exact any are in their lives, the more trouble and opposition they meet with, and those which are naught and mischievous, will be sure to create difficulties to them. Look by how much the more that any are careful to walk by this Rule, the more spite and hatred shall befall them. But here is that which may satisfy all such persons, as a promise from truth itself, that his peace and mercy shall be upon them, yea, and so much the more for that disturbance which they find anywhere else: Mark the perfect, and behold the upright, for the end of that man is peace, says David, Psal. 37.37.

Let us therefore all make much of this, this perfection and integrity we speak of, in order hereunto; and as we desire to have peaceable consciences, so let us be careful still to have sincere consciences. Let us walk by rule, and this rule which we have here mentioned unto us: This will bring a man peace at last, when all the world must be left by him, with all the comforts and pleasures which are in it; Oh the Sabbath and sweet tranquility of spirit, which a gracious heart that is careful first to know God in Christ, and then to keep communion with him, finds in itself! How free from those distractions and annoyances which another person is encumbered withal! How peaceable in life, yea how comfortable in death itself! Whereas on the other side, for the wicked, there is no peace unto them, saith my God: But they are like the raging sea, casting forthmire and dirt, as the Prophet speaks there in that place, Isa. 57.20. That's the first Emphasis of this phrase, Peace be upon them, &c. as it carries in it the notion of a Promise, or Divine Intimation.

The second is the notion of a Prayer, or Apostolical Benediction, Let peace and mercy be upon them. This we find frequently in the Epistles to those whom the Apostle writes to, we have it in the beginning of this, Gal. 13. Grace be to you and peace. And here also he closes with it. But here with a little more restriction to the particular occasion, and the matter in hand which he treats of, and that is walking by this rule. The Apostle solemnly pronounces a blessing of peace upon them: This is not lightly to be past over by us; for as there's weight in an Apostolical curse, and an Anathema sent forth by him (as we have sometimes shown from another place in this Epistle); so is there weight also in an Apostolical Benediction, and a word of blessing proceeding from him, as it does here to all circumspect Christians: They are blest by the Apostle of Christ, in the name of Christ; and this blessing, it shall inseparably cleave and stick unto them, and they shall find and feel the sweetness and comfort of it; and what is tendered in the promise, it is here also further sealed and confirmed in this pronunciation, whereby God in the mouth and pen of his servant does further engage himself to make it good to all such persons as are versed in it. Let the Pope and Papist spurt their curse, but God blesses, which is all in all, and more to be regarded by them.

And this (for the enlargement of it) reaches not only to the times wherein the Apostle wrote this Epistle, but to all times and ages whatsoever in following generations. For which purpose we may here also (by the way) take notice of the expression in the future, as it runs in the Original Text, which is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; not which do walk, but which shall. By which expression (as I conceive) there are two things pointed out unto us; the one respecting the Duty, and the other respecting the Blessing, and the reward and recompense of it; that which respects the Duty, is perseverance and continuance in good walking, as a necessary qualification; that which respects the reward, is the continuance of this Blessing to the performance in a succession of times.

First, As respecting the Duty, it is perseverance and continuance in this walking. And here two things more: First, What ought to be. And secondly, What will be; that which ought to be is this; that those who have begun a good walk, they ought still to proceed in it, and to go on; as they walk thus at present, so they must do further for time to come. For this reason it is expressed in the future; not which do walk, but which shall, because those which do so still, must. Perseverance, it is the duty of a Christian which he is called unto; having began, he is engaged to continue. This hint, it was but very requisite and proper to the Galatians, because they had been especially guilty in this particular: they had begun in the spirit, and ended in the flesh, Gal. 3.3. They had run well, but were now hindered, or driven back, so that they did not obey the truth, Gal. 5.7. Now therefore for these, such an intimation was but seasonable unto them, and 'tis so as well to all others besides: It is that which God expects from us whosoever we are; if we have once taken up the ways of Religion, to prosecute them, and to proceed in them with all stedfastness and constancy of mind, and to keep close to this rule.

And the reason of it is this, because we have all encouragement, that may be, so to do: There is so much satisfaction in Godliness, and the ways of Christianity and true Religion, as that there are none, whoever enter upon the, but they have still cause to proceed in them, and to persevere to the end: Her ways are ways of pleasantness, and all her paths are peace, as it is spoken of spiritual wisdom, Prov. 3.17. God is no hard master, but does abundantly recompense all those that submit themselves to him, that they may be still persuaded to keep with him; his commandments are not grievous, but in keeping of them is great reward.

Therefore those who do step aside here, they do exceedingly degenerate; they who swerve from this rule, they do much hazard and endanger themselves, and walk unworthy of that holy calling wherewith they are called. By this expression in the future, is shown what they ought to do, which are true Christians, viz. to persevere.

Secondly, What they will do; here's not only their duty, but their disposition, and the frame of spirit, which is in them, which is still to persevere, at least for the main and substance of their Christian course. Indeed there are many defects and failings, even in the best that are, and swervings from this rule here spoken of, for the measure and degree of it: Christians (the more's the pity) do not so carefully set this rule before them, nor yet walk by it, as it becomes them to do. But yet (through the goodness of God to them, and his Grace following of them) they do for the principal keep themselves to it: where men do truly walk by it once, they will walk by it always, and continue still so to do.

Again further, To add one thing more, as pertinent hereunto: Hereby is expressed not only the disposition of the same persons in regard of themselves, but also of different persons in regard of succession: And it is for this reason, as well as for the former, expressed in the future; as many as shall walk by this rule, in reference to following ages, to signify thus much unto us, that there will still be some always which will do so. Christianity, it is not a Principle which is confined only to one age of the world, but will last as long as the world itself; so long as the earth remains, there will still be some which will walk in good ways, and be acted by gracious and holy Principles in them; look as there will be always a contrary Principle, of wickedness, and naughtiness, and lust; there will be always corrupt nature in the world, and those which walk conrary to this rule; so there will be on the other side a Principle of Goodness, and such persons as do close with that.

This, it makes for two purposes whereunto it may be improved. First, For the shame and confusion of all such as do at any time oppose it, and set themselves against it; it is in the heart and desire of many persons, to banish goodness, and conscientiousness, and integrity out of the world, if they were able to do it, and all those which are followers of it, that there should be none of them remaining in the earth, Psal. 83.3, 4. But yet through the Goodness of God they shall not do so; in the midst of all that exorbitancy and irregularity that is in the world, there shall still be some that will walk by this rule, mauger all the malice, and temptations, and oppositions, even of of Hell itself.

Again, further, Here's encouragement also to such as these are, such as are themselves good and gracious, that they shall not want company; yea that when they are gone and dead in their graves, there shall be still a Church in the world: God will have some who shall serve and worship him, and by their strict and holy Conversations, bring honor unto him. And thus have we seen how this expression in the future-tense does respect the Duty, which is perseverance in good walking.

Secondly, It does also respect the blessing, and reward, and recompense of this Duty, which is the continuance of it to succeeding generations. This Prayer for peace and mercy to all suh as walked by this rule, is not only to be looked upon as extended to those times which the Apostle wrote in, but to these also in which we live; so long as we shall be careful for our parts to perform the condition, we may likewise expect a share and interest in this Apostolical Benediction, and shall find and feel the comfort (I say) and benefit of it. Thus, whatever was written aforehand, it was written for our learning, that we through patience and comfort of the Scriptures, might have hope, as it is Rom. 15.4. And they are written for our consolation, upon whom the ends of the world are come, as it is 1 Cor. 10.11. Whosoever they be that shall believe themselves as true Christians, they may expect the blessing of Christians as belonging unto them. And that's the second Emphasis of the words, as they carry in them the notion of a Prayer, or Apostolical Benediction.

The third and last is the notion of a compliance, or friendly salutation, as they are a testimony of good-will and respect; and so they are to be looked upon, not only in the words themselves, but in the affection from whence they come. There were now (as I hinted in the beginning) at this time some differences in the Church of Galatia, whereof some were less material than others; some, they struck at the very foundation of Religion, others did not; and so some persons which were the subjects of these differences, they were differently affected and carried in them, for some erred out of willfulness, and the corruption of their own hearts and consciences, others were but misled and seduced by them, whose hearts were yet right for the main. Now in reference to these latter especially, does the Apostle add this Epiphonema, As many as walk after this rule, peace, &c. From whence we learn what is the Duty of all other Christians besides, which are in consent for the main substance of Religion, though join'd with some circumstantial differences, to maintain peace, and love, and union one with another: Circumcision and uncircumcision is here nothing in Christ Jesus but a new creature.

For the better opening and clearing of this point, these words in the Text, As many as walk after this rule, &c. are to be taken two manner of ways, either indefinitely, or exclusively. First, Indefinitely, as extending to all which do so. Secondly, Exclusively, as excepting all which do not, whether from the promise, or the prayer, or the compliance.

First, To take them indefinitely, As many as walk after this rule; let them in other respects and considerations be what they will be, high or low, rich or poor, Jew or Gentile, circumcision or uncircumcision, of the same judgment, or of different, yet if they be such as do partake o the new creature, and live up to it, that is, walk by this rule, then peace and mercy be upon them. This is the Apostles resolution and practice also here in this place, which accordingly is to be followed by us. It was the resolution of that holy man Bucer (whose name deserves always to be precious here in this place) that he would not refuse any man in whom he saw aliquid Christi, whom he discerned and perceived to have anything of Christ in him, as conceiving that to be the truest ground and foundation of respect, though mingled with somewhat else besides, which perhaps might be well spared; and so it should be the resolution of all other Christians with him. And the reason of it is this, because they are such as are accepted by God himself. God himself is no respecter of persons (as St. Peter tells us), but in every nation, he that feareth him, and that worketh righteousness, is accepted wish him, Act. 10.35. and so it should be with us in imitation of him. We cannot have a better pattern, either for respect, or disrespect of any, than as God himself is to us.

This should therefore persuade us hereunto. It is a sad thing to consider oftentimes the disaffections of brethren, and animosities one against another; and that now and then for trifles, and such matters as are not worth the speaking of, whereby Satan does make a very great advantage against them, and prey of them to the prejudice of Christianity itself; we should be watchful, and regulate ourselves in this regard, and so not ignorant of Satan's devices, as the Apostle speaks, 2 Cor. 2.11.

Yea further, Not only be peaceably affected to those which are good and right at present, but also well inclined to those which are tractable and coming on, and of whom there is some hope for the future. This is likewise implied in the Text in this word again 〈 in non-Latin alphabet 〉 , as many as shall walk by this rule, peace be to them, whensoever they shall begin: There are some kind of people in the world, who if they take up a prejudice and ill conceit against any, they never know when to lay it down, yea though the persons themselves be altered whom they first took it up against, yet they still continue in the same dislike and dissatisfaction towards them. This is both irrational and unchristian; no, if they shall ever change and be new men, though for time past haply they have not; yet if for time to come they shall walk by this, then peace and mercy be upon them whensoever. This is that here which is commended to our practice; where men are aright for the main, there may be many other things withal in them. And so much of the words in the first acception, as they may be taken indefinitely.

The second is, as they may be taken exclusively, as an exemption of all others besides from these privileges, but such as share in this practice; if there be any that walk otherwise, they can neither expect peace from God, nor good-will from men, which are his servants and children. This is that which the Scripture also exhibits and signifies to us in divers places and parts of it.

Where (for further Explication) we may lay the Emphasis in either word, whether in the rule, or in the walking; if it be not this rule which men walk by it will not avail whatever other it be: There are some that think men may be saved in any Religion, yea even by any Religion at all; But this will not be, it must be by rule, and this rule; It must be the rule of the new creature or none: The Papists, they make a great deal of stir about their Canonics and Regulars, but so long as they fall short of this Canon and Rule in the Text, we do justly depart from them, and hold no fellowship or communion with them: And so for others which do as well as they, who-ever they be, cross the Principles and fundamentals of Religion, the Apostle himself has past a censure of restriction and abhorrency upon them, 1 Tim. 6.3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to godliness: he is proud, knowing nothing, but doing, &c. from such withdraw thyself. And so the Apostle John, 2 Joh. 1.10, 11. If there come any unto you, and bring not this Doctrine (thatis, this rule) receive him not into your house, neither bid him God speed: for him that biddeth him God speed, is partaker of his evil deeds. Thus we are to lay an exclusive Emphasis upon the Rule.

We are to do so likewise upon the walking, for there's a great matter also in that; it is not as many as know this rule, have heard of it, and can in some manner talk or discourse upon it, no, but as many as live and walk by it, peace and mercy be upon such, and only such. It is the power and practice of Religion, which as it should be first minded by us in ourselves, to come up to it, so should be chiefly heeded by us in others to comply with it, and with them so far forth as they are indeed partakers of it. Paul would have nothing to do with any, as to intimate and familiar entireness, and that affection which he here expresses in the Text, any further than as it was thus with them, As many as walk after this rule, peace, &c. As for others, let them shift for themselves; he minded and regarded them not.

Therefore we may not stretch this present point further than it is intended; that because the Apostle here is full of his friendly and charitable wishes, therefore to conclude them promiscuously and indifferently without any restriction, no, it is to such as walk by this rule, and only such.

Where ye may further take notice also of his sincerity and moderation in this particular: In that he does not restrain it so much to his own judgment or practice, making that to determine all other, but to the rule of Christ himself, and the work of his spirit in the heart: If he does anywhere propound himself, as he seems to do in some other places, yet it is still with this limitation, and in reference hereunto; as 1 Cor. 11.1. Be ye followers of me, as I am of Christ. So Phil. 3.15, 16, &c. When he had spoken of his own pressing towards the mark, &c. He presently adds, Let us therefore as many as be perfect, be thus minded: let us walk by the same rule, let us mind the same things: Be ye followers together of me, and walk so, as ye have us for an ensample. And so again, Phil. 4.8, 9. When he had first set the rule itself in General before them, Whatsoever things are true, whatsoever things are honest, whatsoever things are of good report, &c. he presently subjoins, Those things which ye have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you. A Minister should so behave himself, as that to walk by this rule, and to walk by his practice, may be all one in the effect and event, though not urging so much the latter as the former, nor pressing or standing upon anything so much, as it is done by himself, but rather as it is enjoin'd by Christ. So did the Apostle Paul here in this present Text, as in other places, As many as walk by this rule.

There's but one additional word more, which I touch and have done, which belongs to the qualification of the persons, in the close of the Text, And upon the Israel of God. How does this now come in upon the former? and what may be the meaning of it? There be divers things which may be couched in it.

First, We have here a General direction to be observed by us as to the ordering of our Prayers, which is still in them to be mindful of the Church and People of God, and the flourishing state and prosperity of that. Hence 'tis so often still in the Psalms, But peace upon Israel, an peace upon Israel, and peace upon Israel, Psal. 125.5. Psal. 128.6. Psal. 131.3. Still Israel is sure to come in for a share in Blessing. David could seldom make a Prayer to God upon any other occasion besides, but he is still mindful in it of the Church, and of the common welfare of God's People: If I forget thee, &c. Psal. 137.5. Thus it should also be with us, we should be much in our requests to God for that, and for the peace of it; forasmuch as it is our common concernment, and in the peace thereof we ourselves shall have peace: As all the members and several parts of the natural body have a share in the health and welfare of that body.

Secondly, In this Expression we have a description of the condition of true Christians, which is to be such as prevail with God, and are Princes with him, as Israel signifies, and as Israel was: All God's People, they have Power with him, and can obtain great things from him in their Petitions and Requests which they make to him: They are the Lord's remembrancers, which give him no rest day nor night till he have established and made Jerusalem a praise in the earth, as it is in Isa. 62.6, 7.

Thirdly, And principally in this Expression we have a distinction of those which are the true People of God from pretenders, and a secret oblique gird at some of the Jews in this particular, who stood much upon their Parentage, and Birth, and Nation, an the like, that they were the seed of Abraham, Isaac, and Jacob, and so Israelites according to the flesh. For this the Apostle here intimates to them, what he does also in another place, Rom. 9.6. That they are not all Israel, which are of Israel; the Israel of God, that is, the Israel which worships God, and is accepted of him: according to that in Phil. 3.3. We are the circumcision which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. And Rom. 2.28, 29. He is not a Jew which is one outwardly, &c. but he is a Jew which is one inwardly, &c. The Israel of God are the same here in this Text with those whom in another place of this Epistle, Gal. 3.7. He calls the children of Abraham by faith. These he looks upon as most interested in this Blessing; so that these words are not to be taken in opposition to the other, but by way rather of Explication. So much for that, and also of this whole Text, As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

SERMON XLIII.

IN the Text itself there are two General Parts considerable: The supposition and the inference. The supposition, that is of the sin, to wit, security, in these words, When they say, Peace and safety. The inference, that's of the punishment, to wit, sudden destruction, in these words, Then sudden destruction cometh upon them, &c.

We begin with the first of these parts, viz. The supposition, as pointing out the sin, which is security, in these words, When they say, Peace and safety. Where it is supposed and taken for granted, that there are some kind ofpersons in the world which do indeed speak so, that say, Peace and safety, that is, which do conclude upon absolute quite and freedom from evil as happening unto them: And so indeed there are wicked and carnal people, the Atheists and men of the world; this is that which they do commonly say, as is observable in them: And this is that which is here supposed of them, when we say, that they say it; this saying of theirs is to be taken in its full latitude, and that according to a threefold Explication: First, They say it mentally, they say it in their minds. Secondly, They say it verbally, they say it in their mouths. Thirdly, They say it practically or really; they say it in their lives, and carriages, and conversations: All these manner of ways they say it.

First, I say, they say it mentally; they say it in their minds. Worldly men, they do very much conclude and make account of their worldly prosperity, and of the continuance of it to themselves. Their inward thought is, that their houses shall continue forever, and their dwelling-places to all generations, as the Psalmist speaks, Psal. 49.11. And again, Psal. 10.6. He hath said in his heart, I shall not be moved, for I shall never be in adversity. And so for Babylon, the Prophet Isaiah expresses himself thus to her, Thou that art given to pleasure, that dwellest carelessly, that sayest in thine heart, I am, and none else besides me: I shall not sit as a widow, neither know the loss of children, in Isa. 47.8. There's a great deal of strong presumption upon the minds of many carnal people in this particular.

This, it is so much the more considerable, according to the aggravating circumstances in which this security of theirs is in them, which are two especially. First, Notwithstanding the greatness and multitude of their own abominations. Secondly, Notwithstanding the nearness and eminency of God's Judgments: though they provoke God by their sins, and though God threatens them with his Plagues, yea not only threatens them, but in some sort falls upon them; yet they cry, Peace and safety for all that. This is that desperate security and presumption which is observable of us in the hearts of men. Thus in Deut. 29.19. There's mention made of such a person who when he hears the curses of the law, blesses himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst; that is, though he go on and continue in sin, and add one wickedness to another; the accomplishments to the desires: yet for all this, that he shall do well enough, and no evil shall befall him notwithstanding.

This security, it may be thus far accounted to us, for the Grounds of it from whence it does proceed.

First, From a spirit of ignorance of God himself, and of his ways of proceeding; the men of the world, they have strange thoughts and conceits of God, and so of the things which are done by him; Thou thoughtest that I was altogether such an one as thyself, says the Lord to him there in the Psalm. this is that which they think of him, and so are mistaken in the ways of his Providence: Evil men understand not judgment, says Solomon. Prov. 28.5. And because they do not understand it, they do not fear it; as they fear, where no fear is, because they have a guilty conscience; so they hope, where no hope is, because they have a stupefied conscience, and a mind not exercised to discern betwixt good and evil.

Secondly, From a spirit of delusion and misconstruction. Wicked men, they have many false reasonings and arguings in them, which make them to speak peace to themselves, where there is no cause or ground for it: as to instance in one or two of them especially amongst the rest.

First, Their present freedom and exemption from punishment. They consider, that they scape hitherto, and that God does not as yet take them to task, and deal with them for their wickedness, and therefore they think that they shall escape always, and that he will never deal with them at all, as it is in Eccles. 8.11. Because sentence against an evil-doer is not executed speedily, therefore the heart of the ssons of men are fully set in them to do evil.

Secondly, The escape of others whom they think to be as bad as themselves; they think that such and such persons they have peace and safety in their wickedness, and that therefore they shall have the like in theirs: Thus they encourage one another in an evil matter, as the Scripture speaks.

Thirdly, The carnal refuges which they take up to themselves; these are Grounds for this security to them; they think they shall have peace and safety, because they are sufficiently furnished and provided for the contrary, and especially sometimes from their own wickedness itself: They think themselves to be so much the safer, as they are so much the viler; and think they shall suffer nothing, because indeed they can do anything. This is that which the Scripture itself does sometimes take notice of in others, as Isa 28.15. They said, We have made a Covenant with death, and with hell we are at an agreement: when the overflowing scourge shall pass thorough, it shall not come unto us: Why? upon what Consideration? for we have made lies our refuge, and under falsehood we have hid ourselves. But what says the Lord there to them in the very same Chapter, in the 17th and 18th verses of it, Lay judgment to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place: and your covenant with death shall be disanulled and your agreement with hell shall not stand; when the overflowing scourge shall pass thorough, then shall ye be trodden down by it. So again Psal. 52.7. Lo, this is the manthat made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness: This is that which many people do; this makes them to say, Peace and safety many times, where they have no cause to say so. And that's the first Explication of this saying of it, which is mentally, they say it in their minds.

The second is verbally, or orally, they say it with their mouths, that is, they do not only think it, but utter it, and speak it out. This security, it does not only rest in their hearts, but it breaks out at their lips; and they say it it not only to themselves, but also to others. And this they do again to atwofold purpose: First, In a way of triumph and vain exultation, they say it, that is, they say it vanntingly and boastingly, and in self-applause. And secondly, In a way of flattery, and soothing, and daubing of others; they say it, that is, they say corruptingly, and inticingly, and in order to seducement. Each of these ways do they say it, as to this outward expression in words.

First, I say, in a way of triumph, and self-applause, and vain exultation. We shall hear such speeches as these are from divers people in such a way as this, as boasting and glorying in the prosperity of their sinful courses; that though they have been thus and thus wicked, yet they never as yet found any evil or inconvenience in it, but rather the contrary; but that the worse and viler they have been, so much the better and happier it has been with them. Thus it was with the people in Jeremiah, Chap. 44.17. When we burnt incense to the Queen of Heaven, and poured out drinkofferings to her, we had then plenty of victuals, and were well, and saw no evil.

Secondly, In a way of flattery, and corrupting of others. This is especially observed and taken notice of in seducers and false-teachers, as in Jer. 6.13. From the Prophet unto the Priest, everyone dealeth fall • lie: they have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there was no peace. And so likewise Ezek. 13.9, 10. Mine hand shall be upon the prophets that see vanity and that divine lies; because, even because they have seduced my people, saying, Peace, peace, and there was no peace. Now abundance of such sayers as these there are in the world, which first of all speak peace to themselves, and put away far from themselves the evil day, as the Prophet Amos speaks; and then consequently speak peace to others, and so endeavor to put it far away from them also, who not only boast of it, but also proclaim it, and propagate it to all they can; and accordingly they scoff at all hints and intimations of the contrary; and the word of God itself, it is a by word and reproach unto them; they cannot endure it: They abhor judgment, and pervert equity; yet will they lean upon the Lord and say, Is not the Lord amongst us? none evil shall come upon us, as the Prophet Micah compains of them, Chap. 3.11. And that's also the second Explication, which is verbally; they say it with their mouths.

The third is practically, or really; they say it in their lives, and carriages, and conversations: The behavior of worldly persons is such, as by which they do declare that great security which is in their hearts. This is another thing which the Scripture also does sometimes take notice of, and there are two instances of it to this purpose; the one is in the days before the Flood, Mat. 24.38. They were then eating, and drinking, and marrying, and giving in marriage, till the flood came and swept them away: The other is in the condition of Sodom, and in the days of Lot, Luk. 17.28. Where 'tis said, they eat and drank, and bought and sold, and planted and built, till it rained fire and brimstone from heaven, &c. Where those actions, whether natural or civil, are not simply condemned in themselves, but in the carriage and managing of them, which was with much security and carnal confidence, and a promising of themselves a great deal of happiness and contentment for time to come in their present unrighteousness. This was that which was remarkable in them, for which they were condemned as also in many other places. And thus have we seen in what sense it is here expressed; they shall say, Peace and safety, whether mentally, they shall say it in their minds, or verbally, they shall say it with their lips, or practically, they shall say it in their lives, and in their carriages: All these ways do they say it.

But who are they which do thus indeed say it Why does not the Apostle name them, which it is to be thought he might have done, but rather expresses them to us thus impersonally? There's a threefold account which may be given hereof unto us. First, They were so wretched, they did not deserveit. Secondly, They were so many, they did not admit it. Thirdly, They were so manifest, they did not need it.

First, They were so vile, and wicked, and wretched, as that they did not deserve to be named: As there are some sins which are not to be named in regard of the heinousness of them, Peccata nonnominanda; so there are some sinners, which in some cases are not to be named neither, in regard of the odiousness of them; Peccatores non nominandi; and such were these here aimed at in the Text. These Atheists and presumptuous persons, which in the circumstance wherein they were, cried out, Peace and safety: They were such as did not deserve so much as naming, as the Psalmist speaks of Idolaters, that he would not take up their names into his lips, Psal. 16.4. So neither woud St. Paul here, the names of such as these, but leaves them rather to be guestat, especially because such as they might have been offensive; it might have carried the greater scandal and offense with it, and so have had the greater mischief and inconvenience following upon it; they were so vile, and wicked, and wretched, they did not deserve it: that's the first.

Secondly, They were so many, and numerous, and abounding, they did not admit it: If the Apostle should have begun once to have named, he should not have known where to have stopped or staid, they did so much increase. This is another thing which is considerable in it, and it is matter of great mourning and lamentation, that so it is; that those who are good, and gracious, and spiritual, and watchfulChristians, they are so few, that a child may number them to speak in the words of the Prphet, Help, Lord, for the godly man ceaseth, for the faithful fail from the children of men: Bnt those who are naught, and carnal, and secure, and presumptuous persons, they are so many, that they cannot be summed or reckoned up, not named, because they are so numerous; they do not admit it, as uncapable of it: And that's the second.

Thirdly, They were so manifest, they did not need it. What should the Apostle Paul need to name them, who did in a manner name themselves? Thus did wicked and ungodly men then, and thus do they still; they are obvious to every eye, which may very easily take notice of them. Atheists and profane persons, such as make a mock of sin, and a scoff of judgment, they are such commonly as are no flinchers, which do not hide or conceal themselves at all, but do discover themselves abundantly; as the Prophet Isaiah sometimes expresses himself about them; so it may be very well said of them, That the show of their countenance doth witness against them, and they declare their sin as Sodom, they hide it not, Isa. 39. We cannot stir, go out of door, but we see them; we cannot pass along the streets but we hear them; they cause their voice to be heard in every passage and corner of them. Peace and safety is that which we commonly hear from every mouth, and that in the corruptions of the greatest danger and hazard that may be; they say it, that is, they say it indefinitely.

The use which we are to make of this Observation, is from hence so much the more carefully to take heed of this disposition; and seeing so many besides are subject to it, to beware lest we ourselves be not guilty of it, for it is a cathing, and a contagious distemper. People commonly are not more prone and inclinable to sin itself, than they are to security in it; not more prone to commit iniquity, than they are to say peace and safety when they have so committed it; and indeed this is oftentimes the consequent and effect of sin itself, especially of some sins amongst the rest, that they do very much harden and stupefy the minds of those that are given to them, which therefore calls for the greater care and caution to be exercised by us; so that counsel of our blessed Savior should the more effectually prevail with us, Luk. 21.34. Take heed therefore, lest your hearts be overcharged with surfeiting and drunkenness, &c and so that day overtake you unawares. And so now I have done with the first General Part of the Text, which is the supposition, namely, of the former, as it is expressed in these word, When they shall say, Peace and safety.

The second is the inference, namely, of the punishment; and that's in these words, Then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. Which passage may be looked upon by us two manner of ways: Either, first of all simply and absolutely, as it lies in itself: Or, secondly, Relatively and Comparatively, as it carries a dependence upon that which went before.

First, To look upon it in its simple and absolute Consideration. Wherein again we have two branches more: First, The condition itself, or punishment mentioned. Secondly, The amplification, or aggravation of this punishment and condition. The condition or punishment mentioned; that's expressed in the word destruction. The amplification of this punishment and condition; that's expressed in these words, It cometh upon them, as travail upon a woman with child, and they shall not escape it.

First, For the condition or punishment itself, which is here threatened to such kind of persons, which were before mentioned; it is signified to be destruction, 〈 in non-Latin alphabet 〉 . This is a very terrible word, and we may look upon it as it here lies in the Text, according to a threefold Gradation: First, In its Negative conception. Secondly, In its Positive. And thirdly, In its Superlative. This word destruction as it is here mentioned, carries each of these intimations with it.

First, It has its Negative acception. It is destruction, it is not peace and safety: It was peace and safety which those secure and presumptuous persons before spoken of promised to themselves, and pleased themselves in the thoughts of, but there's no such thing happens to them, and so it is a frustration and disappointment. This is the lot and condition all along of wicked men, that they have that least of all, which they most of all look for; they are cut short both of their desires and expectations, which do fail and come to naught.

The reason of it is this, because they go upon an ill ground and foundation; where the foundation is but weak, the building which is raised upon it must needs sink, and fall to the ground. Now thus are the hopes and expectations of all wicked persons, whiles they say peace and safety; they are upon a weak and false bottom, and ground, which they proceed upon; and that is fancy, and lust, and humor, and such things as these, and what can follow upon such proceedings as these, but even miscarriage and disappointment itself; the hope of the Hypocrite shall perish.

This is good to be taken notice of by us, as a check upon all such extravagances as those are; to restrain and keep men within the bounds of majesty, and holy Awfulness; that they may not be too full of confidence and vain expectations, as they are sometimes subject to be, which there is nothing does so much cure them of, as experience and sense of that which is otherwise, as it is here declared to be in this Scripture. They said peace and safety, and behold no such matter, it is destruction: That's the first acception of it, in the Negative, what it was not.

But secondly, Here's also the Positive, what it was and that was the quite contrary and opposite hereunto; it was so far from being peace and safety, as that instead of it, it was affliction and trouble: God does not content himself only to disappoint wicked men of their hopes, and of the of the good which they expected, but also to surprise them with fears, and the evils which they have not expected: Instead of peace, to follow them with horror; and instead of safety, to expose them to danger; not only to punish them with the punishment of loss, but with punishment of sense: They wait for light, but behold obscurity; for brightness, but they walk in darkness, Isa. 59.9. Their sorrows shall be multiplied that hasten after other gods, Psal. 16. Ways of wickedness, are ways of affliction to such persons as walk in them, so far are they from peace and safety.

But thirdly, That's not all; here's the Superlative sense also, which is considerable of us; and that is dectruction and absolute ruin, which carries it further yet for the completing of the punishment of such persons; they are not only disappointed of that peace and safety which they expected; nor they are not only exercised with that affliction which is quite contrary thereunto, but they are moreover absolutely destroyed and brought to naught: Upon the wicked God shall rain snares, fire and brimstone, and an horribla tempest: this shall be the portion of their cup, Psal. 11.6. Destruction, it is of two sorts, and comes under a double Consideration, either as temporal, or as Eternal; and each of them are here considerable, as the reward of wicked men, both one and toother.

First, For Temporal destruction; they have oftentimes a great share in this, as it respects this present world: God does oftentimes bring strange judgments and calamities upon them, and therefore Job puts that question: Is there not destruction to the wicked, and a strange punishment to the workers of iniquity? Is there not? that is, indeed there is; it is a question that carries a strong assertion and asseveration with it; there are many persons who by their dissolute courses do bring outward ruin and misery upon themselves, and do undo themselves as to this present world.

But secondly, As for Eternal destruction; this does (to be sure) more especially fall upon them, as most proper to them. Destruction, that is, damnation, and the punishment of body and soul forever in Hell. This is that which here seems more especially to be intended in the Text, though the other is not excluded; because the Apostle here speaks more particularly of the day of the Lord, that is, as I have already shewn, and of the day of judgment, with the consequents of it. Now this is that which in that day shall be inflicted upon such kind of people; The wicked shall be turned into hell, and all the nations that forget God, Psal. 9.17. This is the sentence which Christ shall pass upon them, when he sits upon his Throne of Judgment, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels, Matth. 25.41. And accordingly it is there said, that they shall go away into everlasting punishment, ver. 46 of the same Chapter. And 2 Thes. 1.9. Who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. And thus much of the condition itself, or punishment mentioned in the word destruction, which we have considered three manner of ways, in its Negative sense, in its Positive, and in its Superlative.

The second is the amplification, or aggravation of this condition, which is considerable in three things more: First, In the suddenness of it. Secondly, In the vehemency of it. And thirdly, In the unavoidableness, each of which are illustrated from a very proper and significant similitude of travail upon a woman with child, as most lively expressing it.

We begin with the first aggravation, and that is the suddenness or speediness of it; it is sudden destruction, 〈 in non-Latin alphabet 〉 ; this agrees very well with the resemblance which we had before in the verse immediately preceeding; where it was said, The day of the Lord so cometh, as a thief in the night. A thief, he comes on the sudden, before people are aware of him; and so does also this destruction here mentioned, it is a surprisal, and takes them on the sudden. Therefore it is again also very fitly compared and resembled to travail of a woman with child, which comes on the sudden, whereby the party herself does not think of it, or imagine it will come; whiles she is minding other things, her travail surprizes her.

This, at the first apprehension may seem to be somewhat otherwise; for a woman in travail has a great deal of warning given her before her travail comes, in the expectation of so many months going before, which is so eminent, as that it is emphatically called so, the time in which she looks: Therefore it is not an absolute surprise, for she expects it, and makes account of it, and calls it her reckoning, but yet it is said to be sudden for all that; and that in this Consideration.

First, Because though the time itself be fixed and determined, yet she for her particular may mistake in the determination of that time; she may carry it either nearer or further off than she should, or than it is; and so when it comes, it comes on the sudden, because she is not certainly advised of the coming of it.

Secondly, Though the time in General might be guest at, yet the particular moment and instant is uncertain; it comes on a sudden so, namely, as to the direct hour and present season of it.

Thirdly, Though it may be certain regularly, yet it is very uncertain accidentally; because there are many abortions, and mischances, and miscarriages which in such cases she is subject unto. And thus is it answerable in this business whereof we now speak, as to the judgment of wicked men; it may be very well said to be sudden destruction, even as travail upon a woman with child; because though they have many warnings and admonitions of it afore-hand, yet they themselves do not ordinarily so observe them, or take notice of them. And though they cannot but make account of the thing itself, yet the particular time and instant of it (as in the other) is unknown unto them: God shall shoot at them with an arrow, and suddenly shall they be wounded, Psal. 64.7.

There are two things especially, which do make up the suddenness of God's Judgment to wicked men; the one is in the carriage and proceeding of the thing itself; and the other is in reference to their minds and apprehensions concerning it: It is sudden destruction in both these regards.

First, As to the thing itself, it is oftentimes sudden so: Forasmuch as God does sometimes haften it, and precipate it more than ordinary, and brings it sooner than usually he does, or otherwise he would. Why shouldst thou die before thy time? Ecclef. 7.17. So it is also shortened in some sense for the reprobates sake, to hasten their punishment for hereafter: The intolerable impudence, and abominable carriage of some wicked person, it does sometimes hasten this Providential travail, and makes it to come sooner than it would do: God's patience is so much abased by them, as that he can no longer endure them: He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy, Prov. 29.1. And again, Deut. 32.34, 35. Is not this (saith the Lord) laid up in store with me, and sealed among my treasures? To me belongeth vengeance and recompense, their foot shall slide in due time: for the day of their calamity is at hand, and the things that come upon them make haste. And in 2 Pet. 2.1, 3. It is said, that they bring upon themselves swift destruction, that their judgment lingers not, and their damnation slumbers not, though they slumber themselves. Thus it is sudden destruction, as to the thing itself, in regard of the carriage and proceeding of it.

But secondly, It is sudden also in regard of their own minds and apprehensions concerning it: The travail of a woman with child, is sudden in the greatest vigilancy and watchfulness about it: But she may make it so much the suddener to herself, as she is mindless and regardless of it, and takes not care to provide for it; even so is it also here in this particular: God's Judgment, it is sudden itself oftentimes as he orders it; but it is so more especially to wicked men, which are unprepared and unprovided for it: To such as these it is sudden judgment, and sudden destruction. That's the first aggravation which is here considerable, to wit, the suddenness of it.

The second is the vehemency or violence of it; that's in the word cometh, as we translate it; but in the Greek it is 〈 in non-Latin alphabet 〉 , which signifies properly, it stands over them, or rushes, and presses hard upon them; it comes with a full torrent and stream, in great force for the manner of its proceeding, as the travail of a woman with child, which has its pangs and its throws with it; even so does this destruction invade wicked men.

The third and last is the unavoidableness of it; and they shall not escape, 〈 in non-Latin alphabet 〉 . There are two ways especially for the escaping of any evil or calamity; the one is by way of privation, that it may not be at all; and so to escape it, is to divert it: the other is by way of removal, that it may not continue there where it is; and so to escape it, is to expel it, and to drive it away. Now each of these ways of escape are here signified to be denied to such persons as these were: There shall sudden destruction come upon them, and they shall not escape it, that is, they shall not obstruct it, or hinder it that it may not be; and there shall sudden destruction come upon them, and they shall not escape it, that is, they shall not remove it, or take it off there where it comes. Both of these are here intimated to us, whiles it is said, That they shall not escape: As to keep still close to the comparison or similitude which we have here in the Text, of the travailing of a woman with child. A woman in such a case as that is, she cannot prevent her travail, that it should not come; nor she cannot put away her travail at such a time as it does come; no more shall wicked persons be able to do with this destruction from God, which is here threatened to them: They shall not escape it to divert it, nor they shall not escape it to remove it; it shall come whether they will or no, and it shall continue whether they will or no likewise.

First, I say, It shall come and seize upon them whether they will or no; they shall not be able to divert it, or escape it so. Judgment, it will be sure to come at last, after all the present delays and procrastinations of it; as we have it expressed unto us concerning Babylon, Isa. 47.11. Therefore evil shall come upon thee, and thou shalt not know from whence it ariseth; and mischief shall fall upon thee, and thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.

The reason of it is this, Because wicked and ungodly persons, they carry the Causes of their own ruin and destruction within themselves; which when they are perfected, and come to an head, they then break forth and show themselves, and not usually before: As when the child in the womb is complete, and come to maturity, then the travail it comes, and not before, in a regular way; even so is it also with the Judgments of God, till they are first ripened, they do not come; and when they are once ripened, they do come, and there's no hindering of the coming of them. What's that which ripens Judgment? namely, sins, and the accomplishment thereof; when that is once gathered to an head, and come to the highest extremity, then judgment cannot be very far behind, but does necessarily and infallibly follow upon it.

Secondly, It shall come and stay with them, whether they will or no; they shall not be able to remove it: when judgment once comes, it comes irresistibly, and there is no escaping it, in putting it by; where God begins, he will make an end, or rather he will never make an end, but proceed and go on still without any intermission; there's no Redemption from Hell, where people once come into it; there's the worm that never dies, and the fire that never goes out, as the Scripture expresses it, Thou shalt by no means come out thence, till thou hast paid the utmost farthing, that is, indeed never at all, as our Savior himself tells us, in Matth. 5.26. And so much may suffice to have spoken of this second General Part of the Text, to wit, the Inference, as it may be looked upon by us in its simple and absolute Consideration, as it lies in itself. Wherein we have had two distinct branches: First, The punishment itself here mentioned, and that is destruction. Secondly, The amplification, or aggravation of this punishment, in three particulars more, as sudden, as vehement, as unavoidable.

Now secondly, We may look upon it further in its connection with the passage foregoing in the beginning of the verse, When they say, Peace and safety, then sudden destruction cometh, &c. Which connection as it here lies in the Text, seems to carry a threefold force or Emphasis with it. First, An Emphasis of consistency, When they shall say, &c. that is, though they shall say; their destruction is compatible with their security. Secondly, An Emphasis of Cansality, When they shall say, then, &c. then destruction comes upon them, from them security. Thirdly, An Emphasis of Concomitancy and Prognostication, When they shall say. &c. then, &c. that is, destruction is foretold by their security.

First, This when and then, it carries with it an Emphasis of Consistency, When they shall say, peace and safety, then there cometh sudden destruction: Their destruction is compatible with their security, and agreeing well to it; though they be secure, yet they shall be destroyed: there's that implied in it. Wicked men are never the further off from destruction, becausethey think they are: we may take notice of that. And this the Scripture itself signifies to us in the place above mentioned, as in Isa. 28.18, 19. Where they had said, they had made a Covenant with death, and with hell they were at an agreement; it is said, That their covenant with death should be disannul'd, and their agreement with hell should not stand: for the bed is shorter than that a man can stretch himself upon it, and the covering narrower than that he can wrap himself in it; that is, all their refuges and vain hopes should prove defective and insufficient for them. And so for Babylon, that lived carelessly, and said, She should see no evil: It is there threatened to her, that evil should come upon her in its perfection, and so it shall do upon the wicked.

Therefore let none please themselves in such thoughts as these are; men are commonly apt to think that it will be so as they would have it to be, and to cut out their conditions according to the frame and model of their own apprehension. But this is no good rule for them, whereby to walk, or to conclude in this particular: men's conceits are no measures of their conditions, which may even then be very sad and miserable, when others have the fairst hopes and opinions of them that may be, as experience does daily evidence to them. And that's the first Emphasis here considerable, to wit, an Emphasis of Consistency, When they say, then, &c. that is, though they say, yet, &c. it is agreeable to it.

Secondly, It has an Emphasis of Causatity, When they say, Peace and safety, then cometh sudden destruction, &c. that is, because they say peace and safety, therefore sudden destruction cometh upon them, &c. Destrnction, it arifes from security: The more that any are given to security, the more exposed are they to ruin; there are none that are sooner destroyed than secure and presumptuous persons: and there's a twofold Ground for it, which may here be taken notice of by us; the one is on God's part, as being from hence more provoked; and the other is on their own part, as being from hence more neglected.

First, It holds on God's part, as who from hence is so much the more provoked; the greater that at any time is the provocation, the nearer and certainer is the destruction, which is the effect and consequent of God's Wrath and Indignation. Now security, that does provoke God after a more special manner, when people to all their other sins which they have been guilty of in the Presence of God, shall moreover add their security and presumption of their escape of punishment, it does add so much the more to guilt and iniquity in them, because it is in a sort a trespass both upon God's Justice and Truth, which seems to be denied in it; his Justice as to the punishing of sin, and his Truth as to the threatening of it.

Secondly, It holds also on their part, as who are from hence more neglected. Where there's fear at any time of any evil, there is answerable care for the prevention of it, and keeping it off; but where there's security, there this care is laid aside; and where there is not care to prevent evil, there is consequently a falling into it: A prudent man forseeth the evil, and hideth himself: but the simple pass on, and are punished Prov. 22.3. So Prov. 14.16. A wise man feareth and departeth from evil: but the fool rageth, and is confident. And again, Prov. 28.14. Happy is the man that feareth always: but he that hardeneth his heart, shall fall into mischief. Which agrees also with that of the Apostle, Rom. 2.5. Who after thy hardness and impenitent heart, treasurest up to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God. And this is the Emphasis of Causality.

The third is an Emphasis of Concomitancy, or Prognostication, When they say, Peace and safety, then sudden destruction oometh, &c. that is, from the time that they say so, it thus happens; the former, it is a forerunner of the latter, and a manifest sign and somptom of it, from whence ye may conclude it. When ye observe people to be full of the greatest. security, they are then nearest the greatest ruin. Presumption, it is the harbinger of destruction. This is that which is here intimated to us in this connection which we have now before us. We have a proof of it in divers instances and examples in the old world, in reference to the Deluge. In the Sodomites, in reference to their destruction with fire and brimstone from Heaven. In the Egyptians, in reference to their overthrow and destruction in the Red Sea; and so it shall likewise be with wicked men, in reference to the day of judgment and destruction; then when they least fear it, it shall then most of all apprehend them, and seize upon them. Nebuchadnezzar, whiles he was in his pomp and glory, and greatest triumph, and boafted of his great prosperity: Is not this great Babel that I have built, &c. It is said, that whiles the word was in his mouth, there fell a voice from heaven, threatening him, and declaring God's Judgment upon him, Dan. 4.31. So Belshazzar, whiles he was in the midst of his cups, drinking, and swilling, and carousing, and little thought of any evil near unto him; it is said, that in the very same hour there came forth an hand-writing against him, with Mene Tekel, &c. Dan. 5.5. And so it also happens sometimes to many others besides: their confidence it bespeaks their undoing.

The reason of it is this, Because God loves to cross and thwart the pride of man, and to make him know that he is at his disposal, who has all events in his own hand; God will humble men by disappointing them, and by showing them, that they are dependent upon himself.

And then besides this security, it makes men to venture so much the more upon sin, yea indeed does argue sin to have the greater and deeper rooting in the heart, which while it has so, Destruction cannot be very far off, as to the coming of it.

All these things laid together, serve to awaken men out of this distemper which hath seized upon them, and never more than in these present days in which we live; Wherein as people were never more wicked, and so from thence liable to destruction, so indeed they were never more secure, and from thence in danger of destruction. Well, let us take heed of it, and look to it; take heed of abusing God's patience, and compassion, and forbearance, and despising of the riches of his Goodness and Mercy to thee, which should rather lead thee to repentance, and not (as men sometimes make it) confirm them so much the more in sin; for though God be longsuffering, yet he will not be always suffering; there will a time of reckoning and judgment come at last, and that to purpose: the longer that punishment is a-coming, the heavier will it be when it comes; and leasurable correction shall be turn'dinto sudden destruction, and such as there shall be no avoiding or escaping from it.

It is no matter what men may be for the present, and for such a particular time and season, which has no fixedness or certainty in it. We know how the greatest Tempests and Storms that are upon the Sea, they are sometimes ushered in with the great Calmes going before them; and so it happens sometimes to be as to God's Providences and Judgments in the world; he may here proceed from one extremity to another, and make the greatest prosperity to conclude in the greatest misery, that so none may absolutely promise themselves Peace or safety in any estate or condition whatsoever, which is full of uncertainty; surely our peace and safety lies not in any condition here below, or the present happiness and prosperity of it; but in our peace made with God in Christ, and the assurance of his peace towards us; where it is otherwise, we are in danger and hazard, and jeopardy every hour, and never more near indeed unto danger, than when we think ourselves farthest from it: For (as it is here expressed in the Text which I have now disptcht) when they shall say, Peace and safety, then sudden destruction comes upon them, at travail upon a woman with child, and they shall not escape.

SERMON XLIV.

IN the Text itself we have two General Parts considerable: First, The Caution propounded. Secondly, The Argument whereupon the Caution is urged, or the matter wherein to be exercised. The Proposition of the Caution, that we have in those words, Look to yourselves. The argument or matter in these, That we lose not those things that we have wrought, &c.

We begin with the first, The Caution in its General and Indefinite Proposition, Look to yourselves. This is that which belongs to all Christians, and which they have need daily and frequently to be put in mind of, even the best that are. This elect Lady herself, a choice and virtuous Matron, and her children that walkit at present in the truth: The Apostle John thinks it but necessary to lay his Caution and Admonition upon them for for self-observation, that they would take special heed to themselves. And we shall find the like elsewhere in Scripture, in sundry places; I shall not need now to insist upon them.

The Ground hereof is this: First, The danger which they are exposed to, and the attempts and assaults which are upon them; those which are subject to very much hazard, they had need to take very much heed. Now this is the case of Christians, especially according to the times in which they may live, as it was the reason here intimated by St. John in this very Scripture, who having in the verse before said, That there were many deceivers entered into the world; adds presently, Look to yourselves, as a Caution very fitly consequent upon that intimation; where there are cheaters and cut-purses in the crowd, people had need to look to their pockets; and so it's here: There are many deceivers, and seducers, and false-teachers which are gone abroad, laboring to corrupt men, and to divert them from the Truth of Christ, and therefore they have great need to beware.

Secondly, As there are assaults upon them, so themselves without better heed are too apt to be overtaken with them: There is not more deceitfulness and malice in Satan and his instruments, than there is likewise naturally in our own hearts to yield, and comply with them; therefore we had need to look to ourselves: As it is in matter of the body, where people are more apt to take such infection or contagion in them; they conceive it does more concern them to be more heedful and regardful of their health; even so 'tis here. We are ready ever and anon to comply with every evil suggestion and temptation which is administered unto us: we are like dry tinder to these sparks, which are struck upon us, which is the difference betwixt us and Christ. Our blessed Savior, he was tempted as well as we, but it could do him no hurt, because he had nothing within to comply with those Temptations; but we have a corrupt party within ourselves and our own hearts, which does join issue with Satan and his instruments to overthrow us, which calls for our greater Caution: Therefore we shall still find in Scripture these expressions promiscuously used, to look to our Enemies and Seducers, and to look to ourselves; the one in regard of their craftiness and industry to beguile us, and the other in regard of our proneness and facility to be beguiled by them.

And then Thirdly, Add also hereunto the grievousness of the miscarriage, which we shall hear of more afterwards in the sequel of the Text, and the great loss which we sustain by neglect; everyone conceives himself to be bound to take heed there, where heedlessness will be in any great measure pernicious and disadvantageous to him; where men's estates, or their lives lie upon it, they think it stands them in hand there to be regardful. Now such is the condition of Christians; if they fail in this particular, it is as much (as is afterwards implied) as Heaven itself and their salvation comes to, as much as all that they have done hitherto in the whole course of their lives before, and as much as that reward which they make account hereafter to partake of in another world.

All this laid together, serves to quicken us and provoke us in this business, to think such words as these are not needless and superfluous to us (as we are sometimes ready to think), but to suffer them, and to suffer ourselves to be wrought upon by them, and to acknowledge the good-will of them that inculcate them upon us, Look to yourselves.

But further, We may take this also Emphatically, Look to yourselves, as committing them now in a special manner to their own custody and watchfulness, as who was at this present absent from them: It is not to be taken Exclusively, as if he himself meant no more to look after them, but eminently, and with special signification. This is that which people answerably are to do; not to lay all upon their Teachers, but in a good measure to look to themselves, and to work out their own salvation with fear and trembling. Where they have had the seasonable Counsels, and Exhortations, and Admonitions of their Ministers going before, it concerns them now afterwards to improve them to their own best spiritual advantage. The Apostle John does in this case, with these Believers, as some Physician would do with his Patient; who when he has done all for him that belongs to him, and lies in his power, bids him now to beware, and take care of his own health, and to look to himself; and accordingly it behooves all Christians so to do.

And that for this reason especially, forasmuch as they may not always have other helps near unto them: It becomes us so to live in the use of all spiritual means which God does afford unto us for the good of our souls, as that if God should in his Providence (at least for such a time) restrain them, and deprive us of them; yet we might not be wholly at a loss, or to seek what to do, but might subsist in the strength of that which we have already received. This is that which St. John here counsels the Elect Lady and her Children to do, and we should follow the like Example; Sine cortice nare, &c. not always to be babes and children, but able to go alone of themselves.

This Caution here of the Apostle was not (as I hinted even now) a word of negligence, but rather of prudent forecast for them. Indeed there are some kind of Teachers who are ready now and then to say it thus, Look to yourselves, for you are likely to have no looking to by us; but St. John does not so intend it: He had done his part already with them all the time before, and now does but provoke them to make good use of what they heard already from him, and to put those his Doctrines into practice.

There may such times fall out, when either Ministers may be removed from their people, or people kept from their Ministers, and then must everyone suo succo vivere, live by somewhat within himself. And therefore they should so other themselves, that it may be thus with them: The better we improve such helps as these, whiles we enjoy them, the better shall we be able to subsist in the deprival of them.

And yet we may not think, as if St. John did altogether remit his care of them, even now at present; for as he had instructed them formerly, so he does still retain his affection to them, and watchfulness of them, even at this distance: As the Mother, when she bids the child to look to itself, as if she took not care of it, yet notwithstanding she secretly holds it up, and keeps it from falling: so did this Blessed Apostle with this Elect Lady and her family; He was mindful and regardful of them by his prayers for them, inquiry after them, counsel and good advice upon occasion sent unto them, even now in his absence from them. And this Expression, it was not so much for the warranting of neglect in himself, as rather for the preventing of it in them, that they might not be guilty of their own miscarriage.

I might here also further seasonably observe, That God will make use of ourselves in our passage to Heaven, Qui fecit te sine te, non salvabit te sine te, it is a known speech of S. Austin's; He that hath made thee without thyself, yet will not without thyself have thee, and make thee a-new: God requires our own care, and diligence, and industry, and circumspection in the use of good means, in order to our own salvation, though the efficacy and success of all be in the mean time resolved into himself.

This may therefore justly meet with the sluggishness and laziness of any in this particular, who to this purpose cast off all care and regard from themselves, as if it nothing concerned them. And so much for the Caution in the General Proposition of it, Look to yourselves.

The second is the Argument or Matter which it is conversant about, which is laid down two manner of ways: First, In the Negative, That ye lose not, &c. And secondly, In the Affirmative, But that we receive a full reward.

We begin with the first, The Negative, That ye lose not, &c. some copies read it, That we lose not, &c. We may understand it of either (and if ye will of both) which may accordingly be considered of by us.

First, That ye lose not, &c. The Apostle John lays Caution against this, as that which without better heed they were subject unto: People have cause to look to it, that they do not trustrate the labors of the Ministers, by losing those Doctrines and Instructions which are tendered unto them. This is done divers ways, each of which may accordingly (for illustration) be taken notice of by us.

First, In regard of Memory, that ye lose not the things which we have wrought, that is, that ye forget not those points which we have left with you. This is one thing which is required of people to take care of in regard of their Teachers, that they be not forgetful hearers, and so be losers in that particular. The Scripture still calls for this in sundry places; thus Heb. 2.1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time me should let them slip, 〈 in non-Latin alphabet 〉 , run out as leaking vessels as the word properly signifies: A Christian, he should not be dolium pertusum, a vessel boar'd thorough, to let out at one ear, what he lets in at another; but he should be careful to keep what he receives, and that first of all in his remembrance. Thus 1 Cor. 15.1. Moreover, brethren, I declare unto you the Gospel, &c. by which also ye are saved, if ye keep in memory, &c.

Now to help us and promote us herein, that we may do it the more effectually, we may take these directions:

First, That we may not lose things out of our memory: it is good for us to have regard to them in the first hearing; attention is a great help to remembrance: those things which we do more earnestly hearken to, they do more firmly stick by us, and we do not so readily let them go: a careless hearer makes a forgetful hearer; therefore in the place before cited, Heb. 2.1. it is said, Let us give earnest heed, &c. When people come to the Word of God, as if they cared not whether they came to it or no, it does soon slip from them; but when they once mind it as a matter of consequence, here it sticks by them.

Secondly, Meditation, that is also a good conducement hereunto, when we ruminate and chew the cud. This, it fastens it further, When men shall come to the Word of God Preach'd, and never think of it more, after that they have heard it, they must then needs easily forget it, though they would afterwards call it to mind; it is Meditation which helps memory, and gives a strength and ability unto it.

Thirdly, Conference, and holy Communion. This, it does imprint them more, Thou shalt talk of these things by the way &c. Deut 6.7. Here one memory helps another, and makes supplies for each others defects, as the contrary it hinders; when people after they have been at the Ordinances, presently fall into their worldly discourses, here one nail drives out another, and the last the first.

Lastly, Practice, and conscientious improvement. There's no such way for us to remember any Doctrine, as to draw it forth into exercise, which is the truest memory of all: A man may have a good memory for the notion, not lose any considerable passage in the whole Sermon, as to the points which are delivered in it, and yet in the mean time make no use or improvement of what he heard. Now therefore this must be taken in to the other, as the Apostle James himself seems to do it, Jam. 1.25. Where he sets a forgetful hearer, and a doer of the word, in opposition to one another: He that does, he shall not forget his practice, it shall be an help unto his memory; forasmuch as he has the Truths themselves wrought into him, and by that means always by him: As that man who has his meat only in his hand, he may lose it, and have it taken away from him; but he that has eaten it, and swallowed it down, and digested it, and has it turned into nourishment, he is sure of it indeed. That's the first particular in which we are to take heed of losing, viz. in regard of memory.

The second is in regard of Judgment. The we are said to lose any Doctrine, when we alter our opinion of it, and so let it go from us; when we are not constant in the Truth received, but depart from it: There are many which have good Principles at first put into them, but then they change and remit them. Now this is not good, Take heed (says St. John) that ye lose not. &c. i. e. that we lose not thus. This sense is confirmed by that which follows presently in the next verse, Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God, &c. This is that which the Scripture still calls for, a continuing in the faith, Col. 1.33. and Eph. 4.14. Not tossed to and fro, and carried about with every wind, &c. It is not safe for any to desert and forsake the acknowledged Truth, as to decline in matter of Judgment.

Thirdly, In regard of Affection: Take heed ye lose not herein neither. This is a losing as well as the other, and that in a great measure likewise, yea the chiefest of all; People may sometimes hold fast in their memories, remember all which hath been said unto them: And so likewise in their Judgments, not yield or diminish here, and yet their affections be very much cooled. Now the Apostle had a regard to these also, when he forewarns these Believers of losing, that it might not be herein neither, which all Christians besides should take care of, that they keep the same good savor and relish of the Truths of Religion, which they have heretofore at any time been made partakers of: Whenever it proves to be otherwise with us, we should then begin to suspect ourselves, as if all were not right, and as it should be. Thus in all these respects as we have shewn, are we to take heed to ourselves, that we lose not what we have heard.

Now therefore (for the use of it) let us be careful to put this Caution in practice; losses are for the most part unacceptable. We see in matters of the world, how men do not love to lose anything; if they do, it is very grievous to them. And how much more does it then concern them to avoid it, and shun it all they can in such things as these are, which are of such weighty importance. It is that which is much to be bewailed in many Professors of Christianity, that they are great losers in this particular: If ye shall compare them one time with another, they go backward rather than go forward in the things of God. How many are there here in this City, that lose that sometimes in the summer, which they have gotten in the winter; and the Country, which they have got in the City; and which do not only change air, but now and then even Religion with it? Moses can but turn his back, and the people are fallen to Idolatry. Let a Minister upon any occasion, though never so good and warrantable, but absent himself a little from them, and they are presently turned aside into some extravagance or other which they close withal: Like some young Scholars, that lose more in a breaking up, than they get in many weeks schooling and learning besides. I would not it should be so with you; I warn you of it, and that indeed as a means to keep you from it. Whatever you lose besides, be sure ye do not lose the Doctrines which have been committed unto you, but still hold them, and keep them fast, as your lives, or anything else which is dear unto you: And as ye would be loath to lose anything else, so take heed of losing these things especially.

See how it is with you to this purpose in any other matter besides: Take any of you which for any time go to sojourn perhaps in the Country, ye would be loath upon your returns to find a loss in anything else: A loss in your health, and to bring home a sickness with you; a loss in your friends, and to find them taken away from you; a loss in your estates, and to have your goods diminished to you: And how can ye then brook it, or endure to think of it, that ye should have a loss in yourselves, that ye should lose in the