Forty Sermons

manage it according to Christ. I say both, because

2. On the contrary we may indeed make a Faction of our Profession, and our way a by way, not tending to Christ, but from him, and that two ways:

1. When the ground, aim, and very materials of our Sect and Religion is nothing of Christ, but indeed contrary to him. Whither we may refer the various Sects of the Heathen Philosophers as well the more moral Stoics, and the more refined contemplative Platonics, and the more rational Peripatetics, as the more brutish Epicureans. Hither also the opposite Factions of Hillel and Shammai among the Jews, their three more famous Sects in our Savior's time, or the seven which Justin Martyr, Eusebius, and Epiphanius variously reckon up.

As also the numberless number and rabble of Popish Seculars and Regulars Votaries: that swarm of Locusts in their several Orders and Religious (as they call them) of their Monks and Friars, and other Ecclesiastics, from the first to the last of the Jesuits and Oratorians set up on purpose to invent and hold up their several Idolatries, Superstitions, and Will-worship, not according to Christ, or the simplicity that is in Christ, but to vitiate and corrupt it with their unclean mixtures. These and such like are properly Sects, whilst of their own heads they divide themselves, and that ofttimes to great enmities and alienations from others and from God himself, whilst they set their thresholds, (as the Prophet speaketh) by his threshold, and their post by his post, whose Ark cannot endure to have a Dagon stand by it. These Divisions are indeed Sects and fractions, whose materials and essentials are sinful and against Christ.

2. Nay it may be a Sect, when the ground-work is good, and the part we take to in the main right; but all spoiled by our ill managing of it.

Thus 1 Cor. 1. 12. Christ himself is perversely made the master of a Sect; nor were they more Sectaries that said, I am of Paul, and, I of Apollo, and, I of Cephas, than they that added, and I am of Christ, which (as too many now do) pretending Christ, and yet rejecting the Ministry, parted Christ from his Ministers (with whom he promised to be to the end of the world) and so made a Party.

And that place affords another way of Sect-making, and that is when instead of making Ministers or others helpers of our joy, we set them up as Masters and Lord's of our faith, when one is as much for Paul, and another for Cephas, as a third for Christ, when men are idolized, and persons had in admiration, an 〈 in non-Latin alphabet 〉 of any of them is sufficient to make an Article of our Faith, and because all men will never be of one mind, we come to what the Apostle saith of the Corinthians 〈 in non-Latin alphabet 〉 , to be puffed up for one against another. For that Master which we follow, and plenis buccis extol and admire, against another whom we reject and vilify, as in a diseased body some parts are swollen up, whereas in a sound all parts keep their due site and proportion, as in all Sects usually they make their Leaders the Cynosure of their judgments and practice, and so Calvin (whom I must needs ever honor) may be set up as the head of a Sect, and Paul himself against his will may be made a chief Sect-master. But one is our Master, even Christ, and we all should be as Brethren, Mat. 23. 8.

And this further in the third place is advanced, when these divisions and following of parties are managed with strife and contention, hatred, rage, calumnies, and evil speakings and doings against opposite parties, as it was in that place of the Corinthians; when it was for one, it was against another. So betwixt Hillel and Shammai, Pharisees and Sadducees, Guelfs and Gibellines, Dominicans and Jesuits, Seculars and Regulars amongst the Papists, and too much and too often between several dissenting parties amongst ourselves. So Chrysostom on that place to the Corinthians joins 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , inflammations and tumors usually go together as well in corrupted Churches as diseased bodies. These are Sects indeed, when there are such cuttings and slashings, and mutual woundings of other men's esteems. It hath too often gone further to their estates and lives too. God heal the one, and in these exulcerated times prevent the other. But is this according to Christ? or anything like his meekness? let the Apostle herein better instruct us, when he saith, If you have bitter envying and strife in your hearts (much more if in our mouths and hands) glory not and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, d • vilish: though set off with the Title of New light and Revelation, is but the smothered glowing of Hell-fire; the smoke that ascends from the bottomless pit, For the wisdom which is from above is indeed first pure, but then peaceable, gentle, and easy to be entreated, &c. Jam. 3. 14, 15, &c. Here are opposites, Heaven and Hell: But you may discern Heaven by its screne light, and Hell by its fierceness and darkness— These and such like are the Sects I now speak of; of which Paul stiffly maintained one, when for his Rule, Religion, and Order he was a Pharisee. And this was the first thing propounded in this point to our Consideration.

2. The second was, That men are very apt to rest in these, as such high matters which commend us to God: which the Text also proveth; for Paul reckons his being a Pharisee amongst those other things, which sometimes he accounted gain; by which he purchased God's favor, as the Popish Votaries, by being of their Religious Orders, conceit themselves gotten into an Estate of greater Merit and Perfection, as too many amongst us by being of this or that party or persuasion, will needs pretend to, and so monopolize Saintship to themselves and their fraternity, the others with them are but strange and without, if not without interest in Salvation, yet at least so as that they shall go without their Brotherhood and Communion.

I am of Paul, and I of Apollo, and I of Cephas, began very early in the Church, and hath continued ever since, but never more prevailed than now. An ill Weed (it seemeth) that is too natural to our Soil, that of itself sprouted out so soon, and grew so fast, and spread so far as we now find it. And this for the ground of it.

1. In some (I cannot but in Charity believe) out of a better mind. I mean divers of their deluded, more single-hearted Scholars and Novices, who in a pious zeal striving after that which Paul, 1 Cor. 12. 31. calls, 〈 in non-Latin alphabet 〉 , a more excellent way, which their Masters promise to teach them, and not having sound and felt comfort, and sealing, and settling, and liberty, in their former course and way, are very ready to catch at any other that is new; as a sick man in pain would fain have present ease, and therefore hath not patience to wait for his Cure by attending upon that course which his able Physician prescribes him, and so makes trial of every Medicine that every Empirick will give him, till having gone through all, and at last finding them Physicians of no value, at length through the Indulgence of God, with the Prodigal return and come home to God, and their more sober minds and care together; as the woman that had spent all on Physicians, came at last to Christ.

2. But others, especially their Sect Masters upon design, and from worse Principles.

Sometimes out of a base self-love, and fear, to bear witness to the truth, which it may be dangerous to profess, as those Gal. 6. 12. who because they would 〈 in non-Latin alphabet 〉 , and not suffer persecution from the Jews, sided with them against Christ and his Apostles.

Sometimes out of Covetousness, which the Scripture often notes in factious Seducers, that they teach things which they ought not for filthy lucres sake, Tit. 1. 11. that through Covetousness they make merchandice of their followers. 2 Pet. 2. 3. and have an heart exercised with covetous practices, v. 14. and in Jude, v. 11. most emphatically expresseth it by 〈 in non-Latin alphabet 〉 , like Balaam with a full and violent stream they poured out themselves for a reward; which Cyprian afterwards complaineth of in Novatus, who, he saith, was, Avaritiae inexplebili rapacitate furibundus, too visible in our modern Sectaries.

Generally from vanity and emptiness, and wanting of true solidity, and therefore the Apostle styleth them, 〈 in non-Latin alphabet 〉 , 2 Pet. 2. 14. to which (Chap. 3. 16.) he joineth 〈 in non-Latin alphabet 〉 , unlearned and unstable souls, for parts, and age, and sex, usually of the weakest, as we see in most of the seduced in our days; and so, whilst the solid grane abides on the floor, such light chaff is blown away with every wind of doctrine. And like themselves is usually what they trade in. Pharisee-like, whilst they omit, 〈 in non-Latin alphabet 〉 , the weightier things, like Children that blow and follow after feathers, they eagerly pursue, 〈 in non-Latin alphabet 〉 , someone or two, or a few things of less moment, and so fluctus in simpulo, make a blaze in the straw, by the light whereof they make their own folly too visible, but withal set the places they come to in a combustion. It's made the great Diana of the Ephesians, which puts the whole City into an uproar, Acts 19.

But always out of Pride: in affectation of Novelty, and singularity; as the Pharisee, Luke 18. 11. 〈 in non-Latin alphabet 〉 , that they may not be like other men. But as Palsy-members have an Eestatick motion different, from that of their fellow-members: so to be of the more remark who otherwise for any true worth would otherwise not be taken notice of but with Saul lie hid in the stuff, th • y in obscurity, when by this means they affect and hope to prove like him, higher by head and shoulders than their Neighbors, Captains, and Leaders of their Maniples, whom else you might have looked for, and found inter Calones & caculas. To be a 〈 in non-Latin alphabet 〉 , was the aim of their first Ring-Leader, Simon Magus, Act. 8. 9, 10. as ambition hath been the brand of Novatus, Arius, Arius, and many of the former Heretics; and is apparently visible in chief Sect-Masters to this day.

But in all, both Masters and Scholars whether of worse or better minds, in all it springs originally from the bitter root of our first sin and fall, whereby after God had created us upright, we came to find out many inventions, Eccles. 7. 29. falling from verity and unity together, and now gotten into a wild Wilderness, and having lost the right path we irrecoverably lose ourselves, and are ready to seduce others in numberless by-cross-ways, and like so many crooked lines drawn off the Center cross and cut one another, or a routed Army, run either singly or in some small parties this way and that way, justling and treading down each other as well as others who come in their way: but yet think that the course which they take is the only way to their own and others safety.

And thus from these and other such like grounds too many do, and we are all too apt to betake ourselves to such Sects, and to think to commend ourselves to God in so doing. Which was the second thing I propounded. Paul sometimes counted this to be gain. But now that he is grown wiser, he reckons it as well as other things but loss, yea and dung, that he might gain Christ.

3. Which was the third thing propounded and chiefly intended [unspec 3] in the Text and Point. That this being of or adhering to any Sect or Party, is not that which we should take up with, or rest in. Whatever vain men say or think, it's not the being wrapped in a Friars Cowl that will either Cure the sick man's Body, or save his Soul, not being of this or that Sect or Party, that will dub or Canonize thee a Saint, or make thee meet to be partaker of the inheritance of the saints in light: that we must be beholding to Christ only for: in compare with whom this especially had need be accounted loss and dung, and indeed it's no less than a dishonor to Christ that such dung should come into comparison with him. And therefore I must say less in this kind of this particular than of all that hitherto I have compared with Christ, or hereafter shall compare with him: for in those other particulars there is otherwise much, at least some good: but in this of following and maintaining of Sects, nothing that is pleasing to God, and that therefore should please us. And what comparison should we then make of Light with Darkness? of Christ with Belial? will this sect-following justify and commend us to God, or may it be compared with Christ? which

1. Is so directly opposite to Christ the Prince of Peace, and the spirit of Christ, and the Gospel of Peace; one body, one spirit, one hope, one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all. So many unities; and yet universals, that it comes to one and all, makes a Catholic Union, which therefore the Apostle calls for in the same place, whiles he exhorts us to keep the unity of the spirit in the bond of Peace, Eph. 4. 3, 4, 5, 6. More in so few words could not be said, nor more Emphatically. And must Christ then be divided into Parties? and his seamless Coat rent into pieces? 〈 in non-Latin alphabet 〉 , as Clemens Romanus piously bemoaneth; however we may pride ourselves in it, yet it's truly filthy and unworthy of Christ and a true Christian conversation. Though there be fourscore Concubines of such as do not so sincerely profess Christ, and Virgins without number, that make no profession of love to him, yet his Beloved is but one: And that one should not prove many. Straight lines drawn from the center to the circumference never cut one another: and therefore if we so part as to cross and clash, the cause must needs be, that either we do not truly center in Christ, or that there is some lesser or greater obliquity, that we are not right either in heart or life, judgment or practice. Such secting (I may without affectation say) is a dissecting and mangling the body of Christ; and therefore very much against Christ and the Spirit of Christ.

2. Contrary also to God and his Law, and that many ways; for if where strife and division is, there be 〈 in non-Latin alphabet 〉 , every evil work, as the Apostle saith, Jam. 3. 16. in this one offense (as it's usually said of the first Adam's) there's at once a violation and breach of God's whole Law. I insist not in particulars, as idolizing ourselves, or others against the first Commandment, and setting altare juxta altare, our threshold by God's against the second, &c. In general I say, If love be the fulfilling of the whole Law, this is so destructively opposite to love, that it's a perfect evacuating of it. By which we are at odds, not only with God and our brethren, but ofttimes even with ourselves and our own judgments and consciences: which men often cross, that they may comply with a party to which they are captivated, as Lactantius said of Tully, Verùm haec non Ciceronis culpa est, sed sectae— Thus such breaches at once snap all asunder.

And whilst they cry up their own opinion and way, if that be but believed and followed by themselves and their followers, a broad way is set open, and liberty indulged to trample upon all other Commandments, as Eunomius in Austin gave out, That the commission of or perseverance in any sin, could not hurt that man that would but entertain the faith which he taught: as our later Libertines and Antinomians make the worst sins none, but only the sense of them, and sorrow for them. Hence Arch-Heretics (though some few, as Pelagius, (especially at the first) were more sober and seemingly religious, yet have been observed usually to be very abominable and scandalous in their practices, exemplified, if not exceeded in our Ranters, and other Sectaries railings, cursings, starknaked obscenities, which Grace could not name, and even Nature would cover and blush at. A manifest heavy judgment of God upon them, written with a Sun-beam, had they not unmann'd themselves, putting out their own eyes, and debauched their very natural consciences. But, Lord, whither do we not run, when thou leavest us!

As this is another manifest Judgment of God upon them, that as by these Sects they cut themselves off from others, so very often they cannot keep long together amongst themselves. O Lord, divide their tongues, prayeth David against his enemies: and it's that which God most justly inflicteth on these Babel builders. What divisions and subdivisions are they mouldred into? and what deadly irreconcilable feuds and animosities amongst themselves do they often fall to? Thomists with Scotists, and Jesuits against Dominicans, Seculars and Regulars, and one Sect against another, till at last (when others could not do it) they destroy each other, whilst Midian-like, every man's sword is sheathed in the bowels of his brother. So in the Psalm before-cited, Divide, O Lord, and destroy. Division and destruction go together, or one followeth upon the other. Brethren in evil, Gen. 49. 5. are scattered asunder, v. 7. on which Grotius well noteth, Mala coitio division punitur by God's hand, or the Magistrate's, or rather than fail by their own.

Or whatever they do to one another, I am sure the Church and people of God deeply suffer by them, as by these their impieties, furies, and divisions partly grieved and offended in themselves, and reproached by others. 〈 in non-Latin alphabet 〉 , saith the former Clemens to the Corinthians, whom Paul had before much blamed for their divisions, and it seemeth they yet continued in them, that Clemens after him upon a new breach saw cause to take up the same complaint; and we now as much as he, that our Sects and divisions give Papists, Atheists, and Infidels too much cause to laugh and blaspheme, that either our Christ is not that Christ which the Gospel holds forth, or that we are not true Christians, and so make some to fall off, others to doubt, and therefore cannot but make all that are truly grounded grieve and mourn in secret. And good reason:

For unless God please timely to heal these breaches, they will not stay here; but division will end in dissolution. A Church as well as a Kingdom divided against itself cannot stand. Planks joined together make a ship; but if once dis-joined, they make a shipwreck. Julian knew this too well; and therefore that he might the easier undo Christianity, he not only tolerated, but somented the differences of Christians. These Eusebius observeth were the inlet of Persecution upon the former flourishing Primitive Churches from enemies without. God keep such from us without, whilst we are so bickering within amongst ourselves; and so dum singuli pugnant, omnes vincuntur. The Devil and his Instruments are not grown so drowsy as not to watch such advantages—But should they sleep, these intestine Convulsions and Ruptures within our own bowels may be likely to prove deadly. For Faction useth to be fierce, and enmities and scuffles upon the account of Religion most bloody, and the Scripture joineth such ugly pairs as these are together: Whose mouths are full of cursing and bitterness (as you know whose now are) their feet are swift to shed blood, and destruction and misery are in their ways, and the way of peace they have not known, Rom. 3. 14, 15, 16, 17. The Jews after their Captivity in Babylon were much cured of their former Idolatry, but then especially sprung up their several Sects of Sadducees, Pharisees, and their several Schisms and Parties, and so at last it was the Sectary, not the Idolatrous Jews that crucified our Savior. God grant that whilst we are, or have been reforming Popish Idolatry, Christ and his Church do not suffer by our Schisms: and that whilst all Parties are tolerated, all at last come not to be utterly ruined.

Oh therefore that once we might be taken off from that which [Use.] keeps us so off from one another, and that we might be effectually dissuaded from resting in that which so much dissettles all; from thinking to commend ourselves to God by Sects and Parties, which make us so ridiculous to Enemies, so displeasing to God, and all that are truly Godly, so unlike, yea contrary to Christ, and the Spirit of the Gospel, and the holy and happy Communion of the Saints, the true Professors of it: that once there might be no divisions amongst us, but that we may perfectly be joined together in the same mind and in the same judgment. This is that which Christ begged of God in his most divine prayer before his Passion, Joh. 17. and on which he so much insists, v. 11, 21, 22, 23. Paul for the Romans, Rom. 15. 5, 6. and most passionately beseeches the Corinthians for in the beginning of his first Epistle to them, Chap. 1. v. 10. and calls upon them and God for in the close of his second Epistle to them, Chap. 13. v. 11, 12, 14. as the both Alpha and Omega of his desires and their happiness. That which he enjoins and commands with most conjuring perswasives. If there be any consolation in Christ, (Oh how sweet!) If any comfort of love, (how great!) If any fellowship of the Spirit, (how intimate and obliging!) If any bowels and mercies, (how large and tender in Christ to us!) and should be in us one towards another) Phil. 2. 1, 2, 3.—That which he chides for the want of, 1 Cor. 1. 11, 12. &c. which he takes pains to heal between a Master and a fugitive servant in the Epistle to Philemon, and between Euodias and Syntyche, two weak women, who were fallen out either between themselves, or both of them with the Church, Phil. 4. 2. and was the breach between two such sorry women, or a master And his untoward servant, so great a matter as the great Apostle thought it not below him, and that when he was writing the Canonical Scripture, to take pains to compose? as it were on purpose to leave it upon record, that it might lie before us as the Canon and Rule of our practice, and that the most spiritual amongst us might not think it unworthy of them to restore such dislocated joints in the spirit of meekness: And shall the best of us then think ourselves too good to stoop to such a service? Oh remember, that whereas we have but two Sacraments, they are both tesserae & vincula unitatis, and therefore the Apostle puts both together in one verse. Whatever we are, or however otherwise differenced, whether Jew or Gentile, (and they were at odds enough) Bond or Free, (and they are at a sufficient distance) yet 〈 in non-Latin alphabet 〉 , We are all baptized into one body, and all made to drink into one spirit, 1 Cor. 12. 13. Baptized and made to drink, there are the two Sacraments, and when once and again he saith, We all, he tells us, that by both we all are but one, yea made one, 〈 in non-Latin alphabet 〉 , concorporated into one body, and as it were identified into one spirit by an happy unio animarum; and shall we be divided, between whom there is so inward and so firm an union of the same spirit that animates and enacts all? Oh no, let it never be; or if it have been too long, let it never be more. But as in the body of the Universe, though there be various multiplicities of creatures, yet because spiritus intus alit & magno se corpore miscet, all are kept in a perfect harmony, and as Macrobius out of Plato observeth, though the four Elements be divers, and have opposite qualities, and so are at odds one with another, yet God in his wisdom hath so ordered it, that everyone of the four Elements have two qualities, and so although with one they fight against each other, yet by the other they are linked together to a likeness and consistency: as water being cold and moist, and the Earth cold and dry, though in moisture and dryness they are opposite, yet both agree in coldness, and so in the rest of the Elements, ut per tam jugabilem competentiam & 〈 in non-Latin alphabet 〉 foederari possint: so and much rather in the Body of Christ, though there be much variety in the members, and that if not better looked to may be occasion of too much opposition, yet in that they are by one spirit united unto one head, and by reason of many other ties and ligaments, they have much more to unite and keep them together than there can be to disunite, and pluck and keep them asunder: It should make us do our utmost to endeavor to keep the unity of the spirit in the bond of peace. But because it's the God of Peace and Love, who only can make us to endeavor, and then make our endeavors successful to so glorious an end; and because he may be sooner entreated than froward man be persuaded, I end this particular with Noah's wish and prayer, Gen. 9. 27. The Lord persuade Japheth to dwell in the tents of Shem, that our many Sects and Schisms being abandoned, and all our rents and breaches made up, once at last our Jerusalem may be built as a City that is compacted together, even a quiet habitation, a Tabernacle that neither shall be taken down, nor any of the Cords thereof broken.

SERMON X. ON PHILIPPIANS 3. 5, 6.

THIS is the first Particular, which from these words, As Touching the Law (or the Sect I was of) a Pharisee: That it is not the being of any Sect or Party that commends us to God, or is to be rested in; no not though never so learned, for such was that of the Pharisees, who had their name of Pharisees from their greater skill in explaining the Law, 〈 in non-Latin alphabet 〉 , as Josephus expresseth it; and therefore were accounted amongst their chief Doctors, and opposed to the rude ignorant multitude, as John 7. 49. Have any of the Rulers or of the Pharisees believed on him? But this people, who knoweth not the Law, are cursed. The Jewish Jesuits I called them, as for their pretence of greater sanctity, so for their either real or pretended knowledge and learning above others. And Paul had been one of these: and if you consider what is said of him in Scripture, or what even Porphyry thought of him, or what he speaks of himself, Gal. 1. 14. 〈 in non-Latin alphabet 〉 , that he profited in the Jews Religion, that is, as some expound it, in the study and knowledge of the Law, and Jewish Religion, above many his equals in his own Nation; that he was brought up at the feet of Gamaliel, the great Doctor of the Law, 〈 in non-Latin alphabet 〉 , institutus accurate (as the Tigurine rendereth it) most exactly instructed in the Law of his Fathers, yea and in other human literature above all the rest of the Apostles, as his disputes and writings testify. I say, If you consider all this, you will conclude, that as he was a Pharisee, so one of the highest form amongst them for parts and sufficiencies. And therefore when he was but a young man, made use of by them as a fit and choice instrument for their purpose. And yet though he was a Pharisee, and such a Pharisee both for his Order and his personal accomplishments, so knowing and eminently learned, yet this he valueth not himself by, nor rests in, but counts it also loss and dung, that he might gain Christ. Whence

This Note ariseth, That it is not our greatest parts or learning, either natural or acquired abilities that can so commend us to God, that we may rest in them: but they also are loss and dung in comparison of Christ; and are so to be accounted by us that we may gain Christ.

And of this now I cannot say, as I did of the former, that it is of little or no worth; No. Next under Christ and his Grace above all things in the World of greatest Excellency. Solomon who had most of it can best tell us the true worth of it, and he saith, that Fools indeed despise wisdom, and hate knowledge, but he calls them fools for it. But for his own judgment, it's positive that Wisdom excelleth folly as far as light excels darkness, both in its own nature, and for the admirable usefulness of it; which the ignorant fool whilst in the dark perceiveth not; but when he once cometh into the light is made sensible of, as the • frantic or deadly sick man, as long as such feels not his malady till he begin to recover out of sickness and madness, and then he begins to discern the difference. Scientia Deorum vita. They accounted it the life of their God's, and it's indeed a bright beam of heaven. This transcendent worth of knowledge and learning, learned men usually know too well, whilst they little know themselves, and therefore (as the Apostles word is) swell in pride, and are puffed up with the conceit of it, that like Saul they are higher by the head than all their Neighbors, and so do tanquam ex alto despicere, all others as their underlings, nay lift up themselves against Christ himself, his Truth, ways, and Ordinances as poor low things, too inferior for their Altitudes to stoop to. A Psalm of David, a dull piece to an Ode of Pindar. A Believer an half-witted, cracked brain Simplician. To such, Preachers (as to the Athenians) are but vain bablers, Act. 17. 18. it's the foolishness of preaching, and therefore they think they more wisely spend their time in reading of a Book than in hearing of a Sermon. Yea Christ himself, though the Wisdom of God, to the learned Greeks is no better than foolishness, 1 Cor. 1. 23. as to the Jews he was a stumbling block. And therefore they thought their saying, Have any of the wise Rulers, or the learned Pharisees believed in him? laid a sufficient block in the way for any that had wi • in their heads ever to have a purpose in their hearts to come to him. And such thoughts it's likely enough our learned Paul had of Christ, whilst he continued a Pharisee. Which not only set him off from embracing him, but set him on more fiercely to oppose and persecute both him and all that believed in him, as ever since none either more hardly brought on to Christ than such worldly wise men, or more forward to malign, hate, oppose and persecute his truth and people than Porphyries, Julians, and such other learned Adversaries, their acuteness setting a keener edge on their malice, and their greater knowledge furnishing them with greater abilities to cavil and inveigh and to find out ways to do them more mischief.

But Paul after that once a brighter light from Heaven had shone round about him, though he forgot not his learning (for Festus thought he had so much of it that it made him mad) yet by it he saw that he had cause to lay aside such thoughts, and became of another (of a quite contrary) mind and judgment. Christ was now no longer to him foolishness, but The Wisdom of God, 1 Cor. 1. 24. And if the Preaching of Christ were accounted foolishness, he was so wise as to become such a fool himself, and to call upon every other man that seemeth to be wise, to become a fool that he may be wise, 1 Cor. 3. 18. even made wise to salvation: and accordingly here in the Text as all other his great excellencies, so amongst them this of his being a learned Pharisee he accounts loss and dung, 〈 in non-Latin alphabet 〉 , for the more transcendently excellent knowledge of Christ Jesus his Lord. For as Moses when set on the rock came to see God's back parts, Exod. 33. 21, 22, 23. so by our being set upon this rock of salvation, it is that we come to behold the Countenance of God in the face of Christ, without which, he that increaseth knowledge doth but increase sorrow; partly here in wearying himself in oftentimes fruitless studies of other matters, as he compared the Schoolmens pains about knotty questions, to a man gnawing and breaking his teeth on an hard stone, whilst he had bread by him to have fed on. But the greatest grief will be at last, (if with all our learning we have not savingly learnt Christ) our Books and we shall burn together; and all our learning will be so far from teaching us how to escape everlasting wrath, that it will much increase it, and serve only to enlarge and widen our faculties that they may be made capable of greater torment. 〈 in non-Latin alphabet 〉 , saith our Savior, Luke 12. 47. and so Clemens, 〈 in non-Latin alphabet 〉 . More light now may then meet with more heat in those everlasting burnings.

But this particular, though fit to be further pressed in this Auditory of Learned men, hath been already handled in the first part of the Text, when we spake of that, 〈 in non-Latin alphabet 〉 , of the super-excellency of the knowledge of Christ above all other knowledge and learning whatsoever. And therefore leaving it I shall proceed to another excellency which Paul as he was a Pharisee sometimes gloried of, and rested in, which now he accounts loss and dung in comparison with Christ, and that was a glittering outside of a glorious Profession, and outward appearance of greatest Piety and Devotion, in which the Pharisees, which (as some say) came of the Hasidaei Saints, would fain out-strip all, and be most conspicuous and remarkable; from which (as best Hebrew Grammarians conceive) they had their names of Pharisees, quasi 〈 in non-Latin alphabet 〉 , as separated from others by their greater sanctity, and therefore said to others, Stand by thyself, Come not near me, for I am holier than thou, Isa. 65. 5. To which time (and not first to the time of Ezra) some refer the first out-looking of Pharisaism. And for after-times, Josephus tells us, their Sect was, 〈 in non-Latin alphabet 〉 , that it was an Order of men among the Jews that seemed and was esteemed more godly and religious than all the rest. And if you will measure Religion by exact Tithings, frequent Alms deeds, Fastings and Washings, long Prayers, and Broad Phylacteries and the like, and take notice what our Savior spake of them in his time, Matth 6. 15. 23. and other places, they might be Canonized for the holiest Saints, for their trumpet sounded very loud, the outside of the Cup and Platter was made very clean, those Sepulchers were curiously whited and garnished, their Countenances demurely mis-figured, the antick garbs, gates, postures, of their seven Orders (which others write of) exactly or rather ridiculously composed, they were perfectly dressed Stage-Players, or Hypocrites, as our Savior very often calls them, and almost as often saith, Woe to them for it. Well therefore might our Apostle account this Sepulcher Painting, and outside varnish loss and dung that he might gain Christ. And so should we. And so hence

The Note is, that no bare outward Professions, or outside appearances of Piety and Religion can so commend us to God as to be relied upon or rested in for acceptance with him, but to be accounted loss and dung that we may gain Christ. It's not a fair stamp on a slip that will make it current.

Not that simply and in themselves as in the former particular Sects and Factions, so all outward appearances and Professions of Religion and Godliness are to be reproved or under-valued.

Indeed some are such as are of our own devising, especially in God's worship, as most of the Pharisees Gayes were, and the Papists are. Let all such be at the same rate with the fore-mentioned Sects and Factions, which they help either to make or uphold, and are alike sinful breaches of the second Commandment. And the like we may say of all, either superstition, or affectation, in all even the most lawful, yea necessary outward appearances and professions of godliness; they are not only loss in the want of true piety, but in their own natures dung indeed; the dressing up or rather the foul daubing of a Dunghill-Idol: a Whorish hearts garish, but withal sluttish dress, not covering, but setting out its inward filthiness by such outward, open, bare-faced, ill-complexioned appearances, though looked at by us as gay brouches, yet for the very materials and ingredients being made up of Superstition, Hypocrisy, and Vain-glorious affectation. They are but like dirty colors laid on a rotten Post or Mud-Wall; or an ugly vizard put on a foul face, according to the most proper sense of the Apostles words they are, 〈 in non-Latin alphabet 〉 , species mali, an appearance of that which in its kind is evil, a foul skin of a more foul body, and the bad outward Complexion of an inward distempered Soul. Such were the Pharisees mis-figured faces, which they accounted Beauties; and such are not only the ridiculous antiques in the Popish Mass, with all the rest of their fine trinkets in their Idolatrous service, costly Processions, affected mock penances and mortifications, with their several Orders, Habits, Garbs, Modes; but also, all our own self-invented will-worship-finery in God's service, and our affected niceties in our ordinary Carriages. Such ugly outward shows and out-sides of Religion, so little pleasing to men, are more displeasing to God, and are so unworthy of Christ, that it were blasphemy to compare them with him. Let all such therefore go for loss and dung. And what loss can it be to part with such a Dung Hill?

But let us come to consider such outward appearances and Professions of Godliness, which in themselves for their kind, are holy and genuine, approved by God, yea and required in his Word: And for them according to my former method I am to do two things.

1. To show their true worth in themselves, that they may well come into Paul's Inventory here of his choicest moveables.

2. But secondly, that they are but loss and dung if compared with Christ, especially if rested in and so set in opposition to him.

For the first, The outward profession and appearance of Godliness [unspec 1] is not to be under-valued, much less despised and hated as too often it is by the profane World, for

1. It is under Command. Let your light shine before men that they may see, &c. Matth. 5. 16. not to be seen ourselves, but to show forth God's Grace, and give light to others. So 〈 in non-Latin alphabet 〉 , Phil. 2. 15. we must appear, yea shine as lights in the World, as the luminaries in Heaven; nor must Sun or Moon always muffle themselves up in a Cloud, but shine forth, though Dogs bark at them. We must not be ashamed here to look out, but with them, Jer. 50. 5. have our faces Zion ward, as it's said of our Savior, Luke 9. 53. 〈 in non-Latin alphabet 〉 , whether you read it, his face was Proficiscentis with Beza, or more near to the words with the Arabic, Proficiscens, it comes all to one, I say as Christ's face was of one going, or itself going to Jerusalem, so ours to heaven: sicut oculi loqui dicuntur, qui innuunt quod dictum velis: ità facies ire dicitur, quae praese ferat iter aliquod destinatum esse, as Erasmus well notes upon the place, our eyes should speak, and our faces go, and not be ashamed to tell all that look on us that we are going thither. It's not to be neglected, because under command.

2. And that as of such moment, that it's as much as our Salvation is worth. With the mouth Confession is to be made to salvation, Rom. 10. 10. And whosoever shall be ashamed of me and my words, though in the midst of an adulterous and sinful Generation, of him shall the son of man be ashamed, saith our Savior, Mark 8. 38.

3. And therefore much less are we to value our esteem, liberty, yea or life for it. The Lions Den shall not make Daniel shut his window: and although David will hide God's word in his heart, Psal. 119. 11. yet so as not to be ashamed or afraid to declare it openly with his lips, v. 13. and that before Kings (v. 46.) by whom he might be shent for it. And although Nicodemus at first for fear came to Jesus by night; yet both he and Joseph of Arimathea, grew up to more boldness in the faith. Nicodemus cap. 7. 50. begins a little to recover himself, and though timid yet something appeared for Christ, cum adhue saperet noctis tenebras, as Calvin upon the place, but at last both of them in a more dark and dismal night in that hour and power of darkness, more openly and boldly appear for him, cap. 19. 38, 39. ut qui vivo debitum honorem propter metum non detulerant, quasi mutati in novos homines accurrant ad cadaver mortui, they which before through base fear durst not openly own him whilst alive, with an heroic courage and fortitude do appear for him now that he was dead. How much more should we in worst times and in greatest dangers, now that he is risen and is at the right hand of his father in glory? and therefore however such fearful ones (who with the Gnostics and other ancient Heretics, and with David George, and the Silentiarii, Tacentes, and Fratres Liberi, amongst the Anabaptists of late, hold it not necessary to profess Christ) plead Nicodemus his example for their subterfuge, yet it would be well if as they imitate him in his former sinful dastardliness, so they would in his after-courage and boldness. To whom in one thing (as Calvin well observes) they are like, quod Christum quantum in se est sepultum curant, that with him they take care to bury Christ; he to bury his body, these his truth and grace: but Christ is to be buried now no more, now that he is risen and reigns in glory, that we should be ashamed of him: and truly if they adventured to bury his body when dead, then turpis & pudenda ignavia est (as he saith) si regnantem in coelesti gloriâ fide & confession fraudemus. If the Primitive Martyrs and Confessors had been of this mind, where had been our Christian Religion? No. They signed themselves with his mark, in parte ubi signum pudoris est, as Austin expresseth it: and when Knox his Corps was put into the Grave, Earl Morton by way of Epitaph said, There lieth the body of him who in his life-time never feared the face of man. It was the great sin of the Jews confessed by the Prophet, Isa. 53. 3. that they hid their faces from Christ as ashamed of him, and ours is like to it, when with David now got into Abimelech's Court, we change our behavior; when got into bad Company, we say with him, Amos 6. 10. hold thy tongue, for we may not make mention of the Name of the Lord; like Snails that put out the horn to try if the way be clear, and pluck it in at every touch; and in nights to ring the Curfew. But we should think of the sad doom of such fearful ones, Revel. 21. 8. and therefore when sin and profaneness is so bare-faced and impudent, Grace and Godliness (which hath sure a more amiable Countenance, and if managed with modesty and wisdom, such a Majesty as is able to daunt the most obstinate) should not s • eak, but dare to look out in open view, confession, yea and profession of Christ and his ways, as the efflorescentia and the out-beamings of inward light and life, sincerity and reality; for although all is not gold that glisters, yet all gold should glister, and the more by how much the more it's rubbed upon by the profane Worlds Calumnies and Oppositions. The word 〈 in non-Latin alphabet 〉 which in Hebrew signifieth to cover and conceal, in the Chaldee and Syriac is to deny; and to deny is to betray, as Ambrose makes it his Title, De proditione Petri, cum de negatione agitur. Peter became an half Judas, the denier little better than the betrayer of Christ. But the chaste Spouse makes it the matter of her grief and complaint, that she should be 〈 in non-Latin alphabet 〉 as one that is veiled, Cant. 1. 7. (the garb of an Harlot, Cen. 38. 14, 15.) but would kiss her beloved in the open street, Cant. 8. 1. you would almost think beyond a Woman's modesty. And of the true Israel which God hath chosen, Isa. 44. 1. one shall (freely and openly) say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, v. 5. as not ashamed of their best Parentage and Kinred, but with their own hand enrolling themselves in their chief Captains Musters, not only in word and open profession with the Primitive Christians proclaiming Christianus sum, but also in their practice and conversation, showing forth the virtues of him that hath called them, so that they may thereby be known to all they converse withal, and all that see them may acknowledge them that they are the seed which the Lord hath blessed, Isa. 61. 9. Thus in these and the like respects, outward appearances and professions of holiness are not to be undervalued, which was the first thing propounded.

2. But the second more near to my present purpose is, that these are not to be rested in, as able in themselves to commend us to God, but are to be accounted loss for Christ. For notwithstanding the Pharisees were herein conspicuous and indeed over-glaring, our Savior for all that even when he speaks of these their outward formalities, Matth. 23. doth again and again cry Woe to them, Woe to you ye Scribes and Pharisees, Hypocrites: and when God and Christ in Scripture pronounceth a Woe against any, it speaks them in a most deplorable lost condition. I do not remember any one instance, where it was not irrecoverable. It's Woe even to Scribes and Pharisees, if they be Hypocrites, if a generation of vipers, as John the Baptist, and our Savior calls them foris pictae, intus venenosae, as he glosseth it. If it be but a bare form, it's but a thin lank thing, and may well be counted loss in comparison of Christ who is substance: as

1. These bare forms and shows are only outward. But Christ is within us. Christ in you, the hope of glory, Col. 1. 27.

When it is called A form of Godliness, 2 Tim. 3. 5. that expression holds forth two things. First, that nothing is wanting on the outside, but secondly, that there is just nothing within. Should there be anything wanting without, it would not be a complete, but a defective form. And therefore Pharisees, Hypocrites, herein use to be elaborate and accurate to complete the Pageant, 〈 in non-Latin alphabet 〉 , Matth. 6. 1. as on a Stage in a Theatrical ostentation, 〈 in non-Latin alphabet 〉 , v. 16. that they may appear. And for that purpose, the outside of the Cup and Platter is made very clean, and the Sepulcher very fairly whited and painted, Matth. 23. 25, 27. But now a Jew is not one that is outwardly, but is one that is inwardly, whose praise is not of men but of God, Rom. 2. 28, 29. Now the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16. 7. and therefore is not so taken without-sides, as to be imposed upon by them. His Spouse as her outward raiment, is of needle work, so she is all-glorious within, and the inside of God's Temple was all Gold and Cedar materials, precious and incorruptible. True worth is modest, and like the Windows of the Temple, is narrowest outward, takes up with privacy and retirement from the World, and delights not to make too great a noise and glaring in the World: think it enough that oftentimes God seeth it in secret now, and for rewarding it openly, is content to stay till the last pay-day: and therefore looks at the Pharisees open praying in the streets, as a trivial devotion: and esteems him who sets out all on the bulker, without anything in the Ware-house within, a very poor man, and next door to a Bankrupt; is so wise as to set a due price and value on Christ, who is the treasure hid in the field, Matth. 13. 44. and therefore esteems all these gayes but loss and dung in comparison of him, because first but bare out-sides, and therefore at the very best

2. Empty of all substantial reality as in themselves, so in any comfort and support we can have by them. Of all others fearfulness is ready first to surprise Hypocrites in a day of evil, Isa. 33. 14. when men hate them because they have a show of Godliness, and God more abhors them because they have but a show, who will not be put off with words though they swear to them, Jer. 5. 2. But his eyes are on the truth and reality, v. 3. And must this then come in competition with Christ, in whom God is well pleased? How great soever the sound was, yet how hollow, when nothing within but emptiness? How faint will that poor man's heart be, who hath indeed a rich and costly suit on, but is within deadly sick and wounded? Like your Flowers which spindle up all into Flowers usually die at the root; so these outside men that are all for the Gay-Flower, with Nabal, then have their hearts die within them for want of an inward substantial support. Suh unsavory salt, though it retain its whiteness, is good for naught, but to be cast to the dunghill, and therefore may well be accounted dung. But then how infinitely more worth is Christ, who is substance, Prov. 8. 21. And the Comforts of his spirit real and substantial. It's

firm interest in Christ and solid substantial sincerity and reality of his grace only that will then support them; when such neat woven Cobwebs will fail us: and such shadows fly away.

3. Especially, if they be not only thus hollow and empty, but (as often they prove) Covers of a great deal of under-hidden impiety and all other abomination, as the Pharisees painted Sepulcher was within full of uncleanness and rottenness. And their long Prayer was but a pretence the more cleanly to devour Widows Houses. In Tertullian 's Language, Impietatis secreta superficialibus officiis obumbrant.

We delight in the artificial resemblance of the thing which we hate and fly from, as in the imitation of the hissing of a Serpent, and the lively portrait of a venomous Toad; and so too oft in the Counterfeit of Grace and Holiness, which from our Souls we inwardly loath. And how oft may we find a fair glove put on a very fowl hand? a hoary whiteness covering blackest ink? whilst Religion is made a stalking Horse to men's designs and lusts; a very Sedan in which they may be carried covertly to their most filthy or mischievous practices, like the royal sound of a Trumpet which you may sometimes hear made before the fight of some Monster or a Puppet-play.

Finge Deum— The ancient guise or disguise rather of Hypocrites, as Ambrose of the Manichees, which did aliud agere, aliud profiteri, sanctimoniam defendunt, & lege suâ turpiter vivunt; which of all is most abominable to God, and in some respects worse than Pagan Idolatry; they lifted up the Devil into the throne of God: but these put God down to the Devils drudgery; which therefore Bernard might very well account to be that Daemonium meridianum, a Devil in the shape of an Angel of light; which by the light of Nature the very Heathens discovered to be the highest and grossest impiety. Malus, ubi bonum se simulat, tunc pessimus est, saith one; and Tully is express and serious. Totius autem injustitiae nulla capitalior est quàm eorum, qui tum cum maxim falluntid agunt ut viri boni esse videantur. But he said well who said that Religion is the best armor in the World, but the worst Cloak, especially if it be a Cloak of Covetousness or maliciousness, as the Scripture phraseth it, when to such 〈 in non-Latin alphabet 〉 (as Chrysostom elegantly calls them) God may say as Solomon once to Shimei (though he had thrust himself into the Company of David's Friends, and was amongst the foremost of them) thou knowest all the wickedness which thy heart is privy to, 1 King. 2. 44. But what think we? when God either in this life or at the last day shall bring to light these hidden things of darkness and dishonesty, and shall have uncased these Cloaked Hypocrites: will not all these vain shows prove loss? when, as Solomon saith, they shall lose all their sweet words, and all their care and pains to palliate their wicked devices with specious pretences. Will they not then indeed appear to be dung in comparison of Christ, when they will then make them more abominable before him, men, and angels? which leads to the last particular, which is that,

Fourthly, These vain shows (because such) will not last nor hold out. For 〈 in non-Latin alphabet 〉 . The Scheme of this World passeth away, saith the Apostle, and so will the Scheme of Religion too if it be but a Scheme. It will sooner or later discover itself, or be discovered by others.

1. Of itself, for fruits forcibly soon ripe, are as soon rotten: the bl • ze in the lamp of itself will go out, if not fed with oil in the vessel. The Stony ground though it springs up fast, yet is by and by offended: and although the thorny ground holds out longer, yet it at last withers: when either they fall short of what they aimed at in taking up that profession, they lay it aside as unserviceable to their ends, or have once gained that which they made use of it for; when the fish is caught, the net is laid by. They that made use of Religion for a stalking horse, are wont to deal with it as with a Post horse, switch and spur till they come to their Stage, but then turn him up, and never more look after him. Rusty Iron may be gilt, but the rust will at length work through. All such gilt and paint, in time at least, will of itself wear off.

2. Or at least will be rubbed off. If they do not discover themselves, they will be discovered by others. Every breath will dim such paint, and such chaff (specie religions nitidi, inanes virtutibus, as Brugensis paraphraseth it) will easily be blown away with every puff of doctrine, or blast of persecution, as white ice is brittle and soon breaks, so most glittering Hypocrites soonest prove Apostates, Luke 8. 13. and then their fair shows vanish, and end oftentimes in greatest heights of sin, and depths of misery. For sin, they often end,

1. In open and fiercest malice and opposition of what they before professed. Such Wells without water proving clouds that are carried with a tempest, 2 Pet. 2. 17. none more fierce and tempestuous: as none keener Enemies to Christ, than the seemingly devout Pharisees; renegade Julians and Porphyries, the bitterest Persecutors.

2. In down-right Atheism: and so they that in Matth. 24. 51. are Hypocrites, Luke 12. 46. are called Unbelievers or Infidels, have dallied so long with God, as though he had not seen them, till at length they come to think there is no God that can see them. I wish our days did not afford us too many instances of such prodigies of men that have gone through so many Religions, that they have out-gone all and so at last sit down in none.

3. And so of all men prove most impenitent and irrecoverable. You read of a 〈 in non-Latin alphabet 〉 , a heart that cannot repent, but it's to be found in the bosom of such censorious pretenders, v. 1, 3. Publicans and Harlots get into the Kingdom of heaven before such dissemblers, Matth. 21. 31. having so profanely imposed on God, in his just judgment they are more hardened by him, and taking Sanctuary under such Coverts they think themselves safe, and of such Fig-leaves make shields to beat off such blows, which otherwise might have driven them into a better way, as the Jews, because Children of Abraham could not be brought to accept of Christ, John 8. And therefore of all sorts of Sinners you read or hear of fewest Hypocrites converted, fitly compared to Foxes as for their craft and other tricks, so also that nunquam cicurantur, never made so gentle as to take upon them the Yoke of Christ. Thus in point of sin here is a foul end of such fair shows.

And it's but fit that in the punishment of it it be as much notorious; God delighting to assert his allseeing justice and holiness, to draw such out of their holes to open execution.

Oft-times in this life, when an over flowing shower doth wash down such untempered mortar, so that the very foundations are discovered, that ye may know that God is the Lord, as the Prophet speaketh, Ezek. 13. 13, 14.

Or should the Hypocrite make a shift to sh • ffle and ruffle it all his life by that day light, yet God sometimes speaks of searching with Candies. And truly ofttimes the watch-light by a Death-B • d maketh great discoveries of him to others, especially to himself, when his h • pe proves then like the Spiders Web, Job 8. 14, 15. It and he give up the ghost together, Job 11. 20.

Or should he even then be asleep, yet at the last bright morning he will be awakened and discovered to himself and all the World too, for as strong-hearted as any of them can be, yet fearfulness will surprise and shake the Hypocrites, when it once comes to everlasting burnings. And our Savior seems to make Hell fire the Hypocrites free hold, and other sinners but as Inmates and Undertenants to them, Matth. 24. 51. where he saith, 〈 in non-Latin alphabet 〉 , And he shall cut or divide him asunder (a fit punishment for a double divided heart) and give him his portion with Hypocrites.

And may then all Pharisaical shows and professions of Religion come to this at last? so vanish and come to nothing unless it be to greater sin and heavier punishment? Then well may they be loss and dung to me (may the believing Soul say) in comparison of Christ, who is the same yesterday, and today, and forever. Hebr. 13. 8. who lives ever and is able to save me to the end, to the uttermost. Whose both grace and peace like solid gold retain their luster, and the more and longer rubbed or worn, shine the brighter. I shall be no loser, if I lose all these, at least all confidence in these, 〈 in non-Latin alphabet 〉 , that I may gain Christ.

And so much for that Particular. Only instead of further Application, [Use:] let what hath been said be a double warning or caution.

First, Is outward appearance and profession of grace and Religion of such use and worth, and necessity? as was said on the one part.

1. Then fie on that profane soul mouth that will spit in the face of it. I mean such profane Sinners that from their Souls hate, with their mouths revile, and with an hand of violence to their utmost might lay at any out-looking appearance of Jesus Christ in his people. No greater eye-sore to an ungodly man than to see the first eye-lids of the morning, most of all if a noon-day-brightness, any lesser, especially any greater appearances of Jesus Christ and his grace in his servants hearts and lives, which if they cannot smite with their fist of wickedness, yet they will be sure to malign in their heart, and as Jeremiah 's enemies would do him, to smite it with their tongues, calumniating it to be nothing but base dessembling and hypocrisy. And no wonder if these men like some, curse the Sun, when the dog will bark at the Moon. If the greater luster of Christian graces trouble such fore eyes which were offended at the dimmer light of the Heathens moral virtues, for so you may know whom you find complaining.

Sincerum cupimus vas incrustare.— No wonder I say if Christian Graces which are more distasteful to a carnal heart meet with the like or worse measure, as Jerome complains of the Heathens, as soon as ever they saw a Christian, then statim illud de trivio: 〈 in non-Latin alphabet 〉 Behold! a Greek Impostor, which Nazianzen also much complained of in his time, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that Grace was counted but an artifice, and a Christian must needs be an Hypocrite, and every professor a masked Stage-player, which how unreasonable it is he there shows. And let all such know, that as it is the Panthers hatred of the Man that makes it tear his picture, so it's their Enmity to Christ that makes them so fly at his image looking out in his people. In so doing they Jew-like spit in the face of Christ. And how will they be able to look him in the face one day? Outward appearances and Professions of Religion are not such things as foul mouths should spit at.

2. Nor secondly that holy hearts should be ashamed of, though they do, but should with our Savior be able to say, I hid not my face from shame and spitting, Isa. 50. 6. And David will be more vile, though Michal say he shamelessly uncovers himself as a vain fellow, 2 Sam. 6. 20, 21. Although the inside of the Tabernacle and Temple was most glorious, yet the very outside was a goodly sight. The form of godliness is no such deformed thing, that we need blush at it, nor true Christianity so despicable a thing but that in worst times and companies we should dare, nay we should glory in our both words and carriages to call and proclaim ourselves to be Christians. This on the one side, because (as we have shewn) the outward appearance and profession of Godliness is of such worth and necessity.

But secondly on the other side, Is it (as we have seen) in it self, if without inward reality and in comparison of Christ of so little value? then be we advised,

In all our shows and appearances of Piety and Religion take we care that they be of the right stamp: of God's own image and superscription and not our own invention. There was much of the Pharisees devotion of their own devising, and more of the Popish holy Churches Idolatrous, superstitious will-worship of their own pageantry, and too much it may be of false-hearted weaker Christians additions, or Mimick affectations; which in Solomon's account is to be righteous over-much; which, because not from the word, Christ will not own, nor thank you for anything you suffer for it, and the very Devil will be ready to say to such Exorcists, Jesus I know, and Paul I know, but who are ye, or whose are these?

Though they be of the right stamp, and have God's own image and superscription, yet take heed of a too timely precocity. The Stony ground's 〈 in non-Latin alphabet 〉 immediately springing up was a bad Omen, and fore-runner of its 〈 in non-Latin alphabet 〉 of its as hasty after-withering. Such should have first made sure of depth of earth, and stayed for faster rooting before their sudden flourishing. So Elizabeth upon her Conception hid herself five months, Luke 1. 24. not out of distruct and doubting in herself whether the thing were real, for that she was sure of v. 25. but partly out of a shame-faced modesty that an aged woman should be with child, and partly that she might by her concealing herself prevent mean-while profane men's cavils, when now at the five months end the thing proved manifest, and there might be the less wonder at an old woman's conception when (which was more strange) by this time a Virgin had co •• eived. And this her Son John the Baptist (it may be) learnt of her, who we find in the last verse of the same Chapter whilst he was young kept himself private in the deserts till the day of his showing himself to Israel. Budding and blossoming in such early springs are pleasant and promising: but full blown flourishing will be afterward, when they are more confirmed, more seasonable. And although we do not confine Christians to a Pythagorean five years 〈 in non-Latin alphabet 〉 or any set time (which according to several more or less growth and confirmation of grace is various) yet a modest young Timothy is an amiable sight, and on the contrary an over bold opining, and a too hasty putting of punies into higher forms is neither so seemly nor useful, oftentimes hurtful and prejudicial in the School of Christ.

3. Even when more rooted and confirmed; as to outward shows and appearances, our serving of God, 〈 in non-Latin alphabet 〉 . Hebr. 12. 28. should not be out of fashion with us, not as being ashamed of Christ or his Grace, in which, Nil turpe, nil indecorum, nothing is filthy or unseemly; yet sometimes times may be so perilous that they may persuade in some things and Cases a more circumspect retirement, that the prudent man keep silence, Amos 5. 13. and the family of the house of David mourn apart, and their Wives apart, the family of the house of Nathan apart, and their Wives apart, &c. Zech. 12. 12, 13. Enemies malice and readinels to catch, and Hypocrites falseness, yea and the most sincere Christians weakness (of which he is conscious) so apt to give offense may well make him cautious not to betray Christ by unworthy dissimulations, or simulations and outward compliances, yet to be circumspect and wary of both time when, and company and place where, and manner how he expresseth himself in regard of outward manifestations. Highest Stars make the least shadows, and in the day time though their influences are useful and felt, yet they are not seen.

4. But however in all our outside-appearance make sure there be not more show than substance, that men do not see more openly than God doth in secret, that (as Painters use) let there be a good ground to the color you lay on: and oil in the vessel at least proportionable to the light in the lamp. Be sure to be as good as you seem to be: 〈 in non-Latin alphabet 〉 , when it was pronounced on the Stage, Plutarch saith, all the Company looked on Aristides, as the man, and that man be every Christian. For of such Jerome well said, venientium ad nos non ora contemplemur, sed manus. I • 's not our looks and shows, (but the reality of our hearts and actions) that God and his Servants look after; nor should we rest in.

No nor in our greatest zeal in such a way which leadeth to the next particular, which the Apostle here reckons up.

SERMON XI. ON PHILIPPIANS 3. 6.

IN which Clause the Apostle riseth higher than he did in the former; for although in that he was a Pharisee, he was very high and hot, for in hoc praecelluerunt Pharisaei, the Pharisees above all other Sects were most zealous, as appears in their strict observances, their busy compassing of Sea and Land to make Proselytes, and their hot bouts and bickerings with Christ and his Disciples, yet all of them were not of the like hot temper; Gamaliel one of them, and Nicodemus another, we read to be of a more cool and moderate temper, John 3. 1. with 7. 50, 51. Acts 5. 34, 35, &c. But our sometimes Saul was an hot-spur, 〈 in non-Latin alphabet 〉 , a fiery zealot, exceedingly zealous, Gal. 1. 14. even to madness, 〈 in non-Latin alphabet 〉 , being exceedingly mad against them I persecuted them even to strange Cities, as here in the Text, his zeal was shewn in persecuting the Church, as not being able better or more fully to express his burning zeal for the Law, than By breathing out threatenings and slaughter against the Professors of the Gospel, who (he thought) would destroy and abrogate it. Neque zelus legis melius ostendi possit quàm persequendo Ecclesiam, quae legemjam irritam voluit. And this no doubt but as it got him great glory with others, so he himself then much gloried in. Yet now (it seemeth) he is become of another mind, and gives us an example to account even this also, as well as the rest, loss and dung in comparison of Christ.

In the handling of which particular according to the true sense and intent of the Apostle in this place, I shall endeavor to make out these three things.

• 1. That this zeal simply in itself is very valuable.
• 2. So that we naturally are very apt to applaud ourselves and to rest in it.
• 3. That yet in point of our acceptance with God, it's to be accounted loss and dung that we may win Christ.

First, That zeal in Religion in the General is very valuable. So [unspec 1] the Apostle here rates it, when he puts it into the Inventory of his chiefest Pharisaical excellencies, and elsewhere he positively makes this appraisement of it, 〈 in non-Latin alphabet 〉 , It is good to be zealously affected, Gal. 4. 18.

1. Zeal, and zeal for Religion are two very great words, and very considerable, as frigidum in Religion pectus (as Gualther in Apologiâ speaks) is nauseous and abominable.

For zeal in its own nature, it's not either a single, or weak faint affection. No. It is a compound of more, partaking both of concupiscible and irascible: made up especially of love and anger, as Luther very happily expresseth it by amor iratus, Love made angry. And they are two very active passions.

Indeed (according to the sense and notation of the word Zeal) it is the heat and fervor of them both: nay the top, and cream, and vigor of all the affections boiled up to their full height, the 〈 in non-Latin alphabet 〉 of the whole Soul, Deut. 6. 5.

Thus vigorous is zeal in itself, but if it become once Religious zeal, a zeal for Religion, which (as some think) is formally characteristical of a man, much more of a Christian; how much more spriteful and sublimate!

If not rightly guided, proves an inflammation in the spirits; if pro aris & focis, sets all on fire. Ubi de Religion, ibi quo{que} de vitâ agitur, saith Philo Judaeus. Men act for life. Our meek Jesus never spake more angerly, nor dealt more roughly than in this Case, John 2. But if it be (as it was always in him) rightly guided, it proveth 〈 in non-Latin alphabet 〉 Cant. 8. 7. the flame of God, in which the Soul like Elijah mounts up to heaven in a fiery chariot, or the Angel that appeared to Manoah, in the flame of the Altar. It's the fire on the Altar, a live coal whereof we find the glorious Seraphim, having in his hand, Isa. 6. 6. all the holy Angels being a flaming fire, Hebr. 1. 7. but those Seraphims have in a special manner their Name from Burning, and are thereby in the upper rank of those Celestial Hierarchies, and proportionably zeal makes us God-like, Angelical, sets such divinely inflamed Souls far above the ordinary forms of Christians, as the fire is above the dull earth and other inferior Elements.

2. And yet (as essential to a Christian) is enkindled in the breast of the weakest and youngest Christian: for there is warmth even in conception 〈 in non-Latin alphabet 〉 Psal. 51. 5. my mother did conceive me, or as the word is, did warm me; and in the very first kindlings of our spiritual conception and new birth in our first conversion, when there was otherwise so much smoke, there was some of this Divine fire, yea very much of it, yea and then usually more lively felt glowing and working for God and against sin than (it may be) afterwards. What a fire did it make of those new converteds conjuring books, Act. 19. 19. Had it then been a dilute flame and not more than ordinarily hot, it would never have so burnt asunder those strong cords of sin and Satan, which till then we were bound with, as while frigus doth congregare bomogenea & heterogenea, calor doth congregare bomogenea & segregare heterogenea: So necessary is this natural radical heat, and so inseparable are life and warmth, that we cannot first ascend to the highest pitch, no nor secondly reach the lowest degree of true spiritual life, without some greater or lesser measure of it.

3. At least not to any degree of lively activity. How nimble and active is the fire, whilst the torpid dull earth either sinks down or abides still and stirs not? How listless are we to move, and unable to do anything to purpose, whilst frozen and benumbed with cold? but when well warmed how pliable and active? The warm wax then works and the melted metal runs. And when the Prophet had his lips once touched with a live coal from the altar, then instead of his former woe is me v. 5. you hear him presently saying here am I, send me, v. 8. like the Seraphim that touched him with it, who had Six wings v. 2. to express the greater readiness and swiftness of those heavenly Ministers, as in Ezekiel's vision we find their appearance to be like lamps and burning coals, Chap. 1. 13. and accordingly we find they had wings to their hands, and their feet sparkled for heat and hast, v. 7, 8. They ran and returned as the appearance of a flash of lightning, v. 14. and so we must be fervent in spirit, if we would serve the Lord to purpose, Rom. 12. 11. be zealous if you would repent or amend, Rev. 3. 19. as John the Baptist the Preacher of repentance was a burning and shining light John 5. 35. And hence it is that God useth to inkindle this Divine flame in the hearts of those of his Servants whom he raiseth up to anymore extraordinary and heroic service and employment. We read of Baruch as a special repairer of Jerusalem's wall, but we read then withal that 〈 in non-Latin alphabet 〉 flagrante animo instauravit he did much, but he was warm at his work and hot upon it, Nehem. 3. 20. Apollos, Acts 18. 25. was fervent in spirit, and then he spake and taught diligently the things of the Lord. Fervet opus. Phineas, Elijah, Jeremiah, John the Baptist, Luther, Knox, all noted to have been very active in their generations, and that they were very zealous too. In Scripture, when some great thing to be done is spoken of, it's said the zeal of the Lord shall do this, and it is the zeal which he inkindleth in the hearts of his more eminent servants, that must go through with any such more noble achievements, whilst it either breaks or burns through all difficulties and oppositions, as whilst the man that creeps or slowly goeth up the hill is wearied before he goes to the top of it, another that putting to his strength runs up, with more ease ascends it; or as whilst a cold blunt-pointed iron cannot enter, if sharpened, especially if made red hot, makes its way easy. In the cold winter and cool night we freeze and sleep. It's the warm day and summer when we are abroad at our work, and the heat of harvest that ripens and brings in the crop. The Palm-trees which are the ensigns of victory delight to grow in hot soils, on the contrary Bernard well observes that Adami voluntas non habuit fortitudinem, quia non habuit fervorem. Great is the proportion of activity in the hotter Elements above that which is in the more cool and heavy. And proportionably there is a far greater riddance made of God • work by them that are warm, than by them that freeze at it. When God washeth away the filth of the daughters of Zion and Jerusalem, it's by the spirit of burning, Isa. 4. 4. It's hot water that washeth out such souler stains and defilements.

And accordingly it adds much to the valuableness of zeal that God so highly valueth and esteemeth of it, that as he makes it the end he aims at in mercies bestowed (he redeems us to make us a people zealous of good works, Tit. 2. 14.) So when angry he is pacified by it. So he professeth that the heat of Phineas his zeal had quenched the fire of his wrath against Israel, Numb. 25. 11. that he accepts it, and is prevailed with by it. The effectual fervent prayer of the righteous man availeth much, James 5. 16. and without some measure of this lively warmth best duties avail nothing. The richest sacrifices if not burnt with this altar-fire, and the finest flower and sweetest oil if not baked in this frying pan (as some of the Ancients apply it) have no relish, make no sweet savor in God's nostrils.

No, are very distasteful. He that is a spirit therefore will be served in spirit and in truth, had rather you would let his work alone than that you should freeze at it. He will have the dull asses neck rather broken than offered to him in sacrifice, and the slow creeping snail is among the unclean creatures. His infinite transcending excellency he makes account may challenge the utmost extent and height of our endeavors, and his zeal for his servants good (which the Scripture often mentioneth and we more often reap the benefit of) he expects should warm our hearts and set them on a flame for him, and therefore cannot endure that this fire should go out upon the altar, nay that it should but cool: and therefore it is that he so loathes lukewarmness: that the Church of Laodicea to whom, if she prove zealous and repent, Rev. 3. 19. he will come in and sup with, v. 20. if she continue lukewarm, he will even spew out of his mouth v. 16. (as tepida are vomitoria) and that signifieth both a loathing aversation and an utter rejection, for God forbid that the Holy one of Israel should return to his vomit. No he had rather have them quite cold than thus lukewarm, v. 15. it being more dishonorable to him; the key-cold never having been made partakers or sensible of his Divine Rayes, which it seems had been darted on these lukewarm ones, and had in some measure warmed them, but yet so as that

Either they never rose higher to be warm at heart indeed; but stayed at an indifferency like Israel halting between two opinions, and so never came up fully to him:

Or if sometimes more heated, yet now grown cool again in their affections to him, like the man in the law, who after marriage found some blemish in his wife, for which he less loved her. Either, Both, of which are blasphemously derogatory and dishonorable to his infinite Divine excellency: as though either he

Were not incomparably good, so as anything else might come in competition with him; and so they were in doubt whether they should not wrong themselves by accepting him—Or that either since they knew him he was grown worse than he was or than they sometimes thought; and therefore their affections grow cooler to him, which is the next step to the going far from him, and rejecting him as unworthy of them, Jer. 2. 5, 31.

So justly provoking and therefore so highly displeasing is the want of zeal to God, which inferreth the presence of it the more highly grateful to him—and this the more, in that it is so ungrateful to ungodly men, nimis vehementes impetus odere cives. Dogs will be sure to bark at those that pass by them with more speed than ordinary: nor can wild beasts more endure the fire than a profane heart zeal in professors. Their fervor doth inflame the others rage, as much as the red clothe doth the Elephant. At the first appearance of such a fire kindling, tanquam ad commune incendium extinguendum, they presently cry out with them, Acts 21. 28. Men of Israel, Help. The whole Parish is called out as it were to quench a common scare-fire. But by its being so displeasing to them you may well understand how pleasing it is to God; for it cannot be bad that Nero dislikes, and it's best which he dislikes most.—And so from this and the former Considerations we may gather how truly valuable zeal in itself is, that Paul might well put it into his inventory of those things which made him somebody in the World.

2. Which leads to the second particular propounded, that zeal in matters of Religion being of this remark, we are naturally very subject so to please ourselves in it as to think we are pleasing to God by it, and so to rest in it; and like the Idolater, Isa. 44. 16. merrily to say, Aha, I am warm, I have seen the fire. So our Paul some while pleased and satisfied himself in his fiery persecution of the Church, when he verily thought that he ought to do many things against the Name of Jesus, as they who killed his servants thought that in so doing they did God service, John 16. 2. Where there is warmth we conclude there is life, and every feverish heat we take to be natural and kindly, nay oftentimes the fire of hell for heavens warmth and influence. And so not only with the Priests of Cybele and other 〈 in non-Latin alphabet 〉 amongst the Heathens, the Sibyls, the Jewish Zealots, and many of our Enthusiasts; but it may be many a hot-headed fancy, yea or inflamed lust sometimes, if but pretending to Religion is that which many please themselves in as the Coruscations of some Divine Flame; and whilst in their cursings and blasphemings, their tongues are set on fire from hell, they account them as representations of the Apostles fiery cloven tongues; and as some place the element of fire next to heaven, so they in these fiery raptures conceit themselves with Elijah to be caught up to heaven in a fiery Chariot. Some such self-pleasing dream I doubt our Paul formerly had, when he was in the Paroxysm of his high fever and heats against the Church of Christ, and that he merited much of his Countrymen the Jews, yea of God himself for his great zeal of that Religion which he knew he had sometimes instituted.

But after he was once converted, humbled, and caught up into the third heaven, he there learnt another lesson, so that we find him here in the Text of another mind. His zeal indeed was yet continued, but now so turned out of the former Channel, that That his former zeal he now finds instead of commending him to God had very much provoked him, so that he accounts it loss and dung that he might gain Christ, whom by it he had so fiercely persecuted, which leads to

The third thing propounded and principally intended, That [unspec 3] it is not even a Religious zeal that (as to our acceptance with God) we should please ourselves with, so as to rest in, but we must renounce all confidence in it, that we may win Christ: and that upon several accounts. For this zeal may be, and often is

1. Ill pitched as to the object, and so it's fire, but besides the hearth, and so instead of promoting our peace and salvation may do a great deal of mischief both to ourselves and others. As

1. If it be about trifles or matters of less moment, and so prove a blaze in the straw, which oft sets the house on fire. Such was the Pharisees zeal, the heat whereof was spent and evaporated in tithing of mint, anise and cumin, the Papists in the quisquiliae, and trash of their Ceremonies; and much of many of ours in sorry minims and punctilioes, in which we break our arm in throwing a feather with our whole strength, as usually it falls out that what is wanting of the substantialness of the matter, is made up by the impetuousness of our passion. But would a wise man lay his whole weight on a rush? or should the furnace be heated seven times hotter to burn a straw? or dare we think God to be as unwise as we are, to be taken with such trifles? Our Apostle telleth us No; that Meat commendeth us not to God, nor doth his Kingdom consist in meat and drink, but in those 〈 in non-Latin alphabet 〉 , Righteousness, and Peace, and Joy in the Holy Ghost. It is Christ who is substance that must make us substantially happy, not zeal for trifles, that can afford solid comfort.

2. Sometimes our zeal is pitched upon that which is intrinfecally and sometimes notoriously bad and sinful. So the smith sweats with making an Idol, Isa. 44. 12. So the Jewish Zealots under that name committing all riots and bloudiness imaginable. And you will think Paul 's zeal here was not very well placed when it was so hot upon it in persecuting the Church. Oh the hellish heat of many Sinners in their hot pursuits of revenge, malice, lust, &c. But will zeal (not against sin but) for sin commend us to God who hateth it perfectly, and punisheth it in Hell-fire Eternally? No, they must be the sweet spices burnt that make the holy sweet perfume in his nostrils. 〈 in non-Latin alphabet 〉 . It's good to be zealously affected always, if it be in a good thing, Gal. 4. 18. 〈 in non-Latin alphabet 〉 , zealously affect the best gifts, 1 Cor. 12. 31. and if we would be a peculiar people to God, we must be zealous, but then it must be of good works, Tit. 2. 14. It was not for sin but against sin, that Lot, David and Paul were so zealous, that gained God's approbation. And when it's only sin that condemns us, surely zeal for sin cannot justify us.

3. Our zeal may be against sin, and yet not rightly pitched, when it's only against other men's sins, and not our own. So Judah was all fire and tow against Tamar for playing the Harlot (bring her forth and let her be burnt, Gen. 38. 24.) till by the staff, signet and bracelet he came to know that it was himself by whom she was with Child, and then we hear no more of it, the fire was quenched presently. And it's said, that David's anger was greatly kindled against the man, whilst he knew not that he was the man, 2 Sam. 12. 5, 7. and our Paul as exceedingly zealous (as he saith he was) yet it was against Christians and their sins (as often it falleth out, that what we are so zealous against in others in not sin, but what we conceit and make to be so) whereas there was enough in himself, and rather than fail even that his misguided fiery zeal for him to have been zealous against, which he rather applauded himself in. But this makes such fire of our zeal to be like some scare-fires in which the fire leapeth over the next Houses, and seizeth on those that are further off; whereas in nature fire warms and burns that first and most which is nearest, and so in Grace. God over-heareth Ephraim bemoaning himself most bitterly, Jer. 31. 18. And David when more awakened, cries out of himself, Is it not I? even I it is that have sinned, let thy hand be against me, and against my fathers house. And Levi, when he was zealous for God, acknowledged not his brethren, nor knew his own Children. The righteous man, who is accepted by God, as he is justified and liveth by his own faith, so he hath most indignation against his own sins, not as some, who (as the Lamiae) have their eyes in their pocket while they are at home, and only put them on when they go abroad to see and to be hot and angry against other men's sins; and (as I said) such often as they will make to be sins, but indeed are not,—and let me add, though they be indeed sins, yet out of a natural proud and pettish frowardness in ourselves, and want of love to others, that which makes us so angry (and as we think zealous) in other men's sins, is because it displeaseth rather us than God, and rather thwarts our touchy humor or it may be outward design or interest than God's holy Nature and will. But this is a distempered heat and no true zeal; Passion without Compassion which our Savior's zeal was ever happily tempered with, as we read, Mark 3. 5. when he looked upon the Jews with most anger, that he was withal grieved and that for the hardness of their hearts. And thus in these and the like respects our even Religious zeal may be far from commending us to God, if first thus misplaced, and mis-pitched upon wrong objects.

Secondly, if ill grounded for the inward cause and principle. To which let me add, and as ill guided in the undue management of it; if not principled and managed with knowledge, sincerity and love.

First, If principled and managed without knowledge. For this sharp knife need be in a wary hand and wisely handled. So our Apostle tells us, the Jews had 〈 in non-Latin alphabet 〉 , a zeal, and that of God, a religious zeal, but it was not according to knowledge; as also he himself had and acted acordingly, but he saith he did it ignorantly, 1 Tim. 1. 13. but therefore oftentimes the more headily and furiously, as the mettled blind horse runs headlong. Sedulius on Rom. 10. did minus dicere when he said, Non multum prodest habere zelum & non habere scientiam, that zeal without knowledge did little good. No, rather knowledge without zeal doth little good; but zeal without knowledge is in danger to do a great deal of hurt. The one is like a Ship that hath a good Card and Pilot, but without Sail and so stirs not, the other hath a large sail, but wants Compass and Pilot to steer it aright, and so soon runs upon the Rock; and here oftentimes the more blind the more bold, and the less light the more heat: more ignorant men are usually the more zealous. This sometimes hitteth right, as it hath been observed of the Martyrs in Queen Mary's days, the more unlearned men, and the weaker women were more courageous in the cause of Christ than the greater Scholars, the spirits of the one being more in their heads, but of the other more in their hearts. And here we may use Bernard's words, Bonum erat tibi si ignifer magis esses quàm lucifer. But most commonly it falls out otherwise, that zeal without knowledge (as in the Bores wars in Germany, and our combustions at home) proves most tumultuous and pernicious, when he is most cried up, as Calvin saith, sometimes he was chosen as the best Preacher, ut quis{que} clamosissimus erat & stolido furore praeditus, quem illi zelum vocant quo nunquam arsit Helias.

To this ignorant zeal refer rash zeal, when without due consideration of particulars on the sudden men engage and rush upon action. Moses anger we read waxed hot when upon his coming down from the Mount he saw the golden calf, and the people dancing, and though his sudden breaking of the tables upon it was ordered by God to convey a good Moral to us, yet that passionate hastiness, it may be, had a touch of this Rashness, or if not, as some conceive it had not, yet that of Israel's sudden resolution of going to war against the two Tribes and half, Josh. 22. 12. and against the Benjamites, Judge. 20. 8. had in it too much precipitancy.

Hitherto refer also all indiscrete zeal when not managed with sobriety and wisdom (as Psal. 112. with zeal v. 1. is joined discretion v. 5.) but so weakly and indiscreetly, with such antique looks and gestures, such foolish attempts and actions, as makes all ridiculous. And can that which is so justly unsightly to men, be in itself, or make us pleasing in the sight of God? No, remember the four beasts, Revel. 4. 8. had alas oculatas, their wings full of eyes, which zelum cum scientia ac fide conjunctum designavit, as one well upon that place. The wings expressed zeal, but the eyes in them wisdom and knowledge to guide it, as John the Baptist was not only a burning, but also a shining light, John 5. 35. But yet more burning than shining. Fervor ei quodammodo substantialior videtur, as Bernard saith of him: and this withal, Lucet Joannes, tanto uti{que} clarius quanto amplius fervet, tanto verius quanto minus appetit lucere; as when David • heart was hot, yet his tongue was silent, Psal. 39. 2, 3. there had need be light as well as heat: else there will be more of the smothered heat of hell, than of the kindly warmth of heaven in it; especially if,

Secondly, It wants sincerity as well as knowledge for the groundwork, and carrying on of it: as when in hypocrisy and out of design it's wholly or in part counterfeit, for our own sinister ends, worldly advantage, vain-glory and applause, and accordingly managed with pride and ostentation. In all which Jehu's zeal was grossly faulty, when pretending God his eye was on a Kingdom, and yet would have men's eyes on him as a great zealot, Come and see my zeal for the Lord, 2 Kings 10. 16. This the Pharisees zeal was also deeply guilty of, that they might be seen of men, and have glory of them: of which also Luther accused the Monks and Friars of his time that were very loud and seemed to be exceeding zealous: but it was rather for their Paunch than the Pope; whilst he said of himself, At non eram it à glacies & frigus ipsum in defendendo Papam, his zeal for his then-Religion was more plain and honest hearted, whilst theirs was selfish and counterfeit.—which is so far from commending us to God, as it justly makes us abominable both to God and Man. Too costly a paint to be laid on so rotten a Sepulcher: that zeal, that noble spark which is the flower, vigor, spirit and quintessence of all the affections should be so debased as to be prostituted and made a stalking-Horse to such poor and low projects: that divine flame to be only a torch to give them light more speciously to go about their works of darkness. The Apostle • gave it too good a Name, when he here called it dung, not only to be lost, but with detestation to be cast away, that we may win Christ.

3. And the like we may say of our zeal if it be not principled and guided with love, pity, meekness, and moderation. For how should love be absent from our zeal, which is the chief ingredient of it? It being intense love of God and our Brethren that should make us zealous for him, and against any practice or person; so that it should not burn up our compassion and meekness, even towards them against whom we are so zealous. The fine flower of the meat-offering in the law was to be baked, we heard, in the frying-pan, which the Ancients (I told you) said typed out zeal, but it was to be mingled with oil, Levite. 2. 7. by which the same Authors would have us understand meekness and gentleness, which should always go with our zeal the better to temper it, as the hot heart (in nature) hangs in water the better to cool and moisten it. And as our Savior sent forth his disciples by pares, so he suited them when he joined a zealous Luther and a meek Melanchthon together; and so the hard stone, and the soft mortar built up the wall the sooner, as before a zealous Elijah, and a meek Moses were speaking with Christ in the Mount. It's into the Mount (to a great height) that we then get when such a Moses and an Elijah meet, if we be meekly zealous, especially if they meet and speak with Christ; if they be truly Religious and Christian, not only with whom but in whom a Moses and Elijah fully and transcendently met. Highest zeal (you will say) when you see it eating him up whilst he whips the buyers and sellers out of the Temple, John 2. 15, 17. But you must say too, and most compassionate pity and meekness at the same time, when you read, Mark. 3. 5. that whilst he was most angry, (and you never expressly read him angry but there) yet even then and there you read too that out of compassion he was grieved for the hardness of their hearts, as Moses we sometimes find very angry in the cause of God, and yet the meekest man upon earth, as the same spirit which appeared upon the Apostles in the resemblance of fire, Acts 2. 3. descended upon Christ in the likeness of the meek dove, Matth. 3. 16.

If therefore on the contrary our zeal instead of love be imbittered with hatred and malice, it's 〈 in non-Latin alphabet 〉 , bitter zeal, as the Apostle calls it, James 3. 14. zelus amaritudinis non amoris, as Divines speak, the one of which is to be blown up, but the other to be put out, and quite extinguished.—

Or if it be inflamed into discontent (a touch whereof David had when his heart was hot and glowed, Psal. 39. 3. and Ezekiel when he went on God's errand but in the bitterness and heat of his spirit, Ezek. 3. 14.) or Rage and Fury, that like Solomon's mad man it casts fire brands, arrows, and death, Boanerges thunderclaps, all devouring words and actions, as zealous Jehu used to drive furiously: and those whom we read of in the Gospel, and the Acts that were filled with indignation against Christ and his Apostles, were cut to the heart, gnashed with their teeth, contradicted, blasphemed, laid hands on them, and persecuted them.—In this case we must say, that as Moderation without zeal is but a benumbed cold palsy, so zeal without moderation is but a distempered frenzy, a feverish distemper, the glowings of Hell fire, hot poison, which is more quick and deadly, as the Scripture's comparison is, a clear heat upon herbs, that scorcheth and burns them up: as Saul's zeal did to the Gibeonites, 2 Sam. 21. 2. and our Saul's here in the Text to the Church of Christ, mere Wild-fire, that such hot-spurs prove Ardeliones, the Worlds Phaetons, set all on a combustion, as the Zealots did in Jerusalem, and their Successors in Germany. And the Lord cool such spirits among us, that it come not to an universal conflagration. And shall this then that thus destroys men lives be compared with Christ that saves them? I pray let us be willing to suffer the loss of this, that we be not all lost. We may well account it worse than dung that we may win Christ. Yea and of all more substantial, civil, or moral virtues and performances. For these also Paul puts into his Inventory.

SERMON XII. ON PHILIPPIANS 3. 6.

IN which words our Apostle riseth yet higher to a more desirable qualification than those that went before: for he might have been a Pharisee and yet a scandalous hypocrite, as most of them were, and he might have been zealous too, and yet he might have been 〈 in non-Latin alphabet 〉 (as Chrysostom noteth) rash, and all that might be 〈 in non-Latin alphabet 〉 out of an ambitious aspiring to rule and dominion, as it was with the Priests, and other of their zealots, but he was more single-hearted, and in his carriage innocent, As touching the righteousness which is of the law, blameless, i. e. quoad externam coram hominibus conversationem, for his outward carriage before men, he was (as it is said of Zacharias and Elizabeth) sine querelâ, not blamed or complained of by his neighbors, and so not guilty of anything, for which, according to the course of their law then in use, he might justly and legally be accused before the Judgment-seat, and sentenced by the Judge, as Grotius expounds it [Nomen legis hîc accipit pro illis praeceptis secundum quae judicia exercebantur; dicit ergo se nihil fecisse ob quod tribunali sisti debet] So that his zeal in persecuting the Church was not upon an human and selfish, but a Divine interest, as Theophylact observeth. Nor was it stained with a vicious life, but (quod praecipuum erat, as he saith) this was the top and crown of all his other excellencies, that he was a sober, virtuous (in a word) a complete moral Man, zealous in his mistaken Religion, and a just, civil, fair man in his outward conversation, not only of the most exact sect, Acts 26. 5. but also of a most exact life; which in real worth was more than all his forementioned privileges, which he sometimes thought he might well esteem gain, seeing that thereby he gained so much repute from abroad with others, and so much inward content and satisfaction in his own mind. And yet upon his conversion, even this as well as all those other things that were before gain, he now counts loss for Christ, v. 7. And so should we. And so the Note hence is

That it is not Morality nor the 〈◊〉 most unblameably virtuous either inward habits, or outward performances in an estate of irregeneracy, which can so commend us to God as that we may safely rely on, or rest in them for our acceptance with him, but even these also (as to that) are to be accounted loss and dung that we may win Christ. In handling of which I shall follow the same method that I did in the former particulars.

• 1. Shew the true value and intrinsic worth of this virtuous unblameable frame and outward carriage.
• 2. That it is so great, especially in many men's esteem, that they think it safe, and best quietly to rest in it.
• 3. That yet so it should not be, but that in comparison of Christ it should be accounted loss and dung for him and his righteousness, by which only we are justified and accepted.

For the first, That a moral, civil, virtuous, and unblameable life and carriage is of great worth, and very highly to be valued, the Apostle fully intimates in that he doth not only reckon it up amongst his former choice excellencies, but also sets it on the top and head of them all, as chief and most eminent, as Interpreters observe, whilst dum surgit, crescit oratio, in this his heaping his excellencies one upon another, this is set inter 〈 in non-Latin alphabet 〉 , because last named, it is to be understood to be first in place and diguity, and that most deservedly.

And therefore I desire that no man's quickness, as soon as he hath heard the Doctrine, may either prevent my future discourse, or prejudge my present meaning, as though I intended to decry morality, as I have heard from this place some pretty sharply inveighed against for it with reflections as though they were defective in that which they so speak against. For our carriages, it's best that everyone would look to his own. For the Doctrine that now I am upon, I desire that I may not be so mistaken, as though I meant to un-man him, whom I would have to be a Christian, or that I forbad him to get up the lower steps, to whom I say, Friend you must ascend higher, or else you will never reach heaven. He that desireth you to add to your virtue faith, doth not either bid or permit you to be vicious; but when the Apostle Peter in a contrary method commands you to add to your faith virtue (if by virtue there be meant that which we now speak of) he seemeth to me to hint that

1. As faith should not be without virtue, so

2. That virtue should not be without faith: when he would have them so joined together.

3. And this further, that faith should not be an additament and superstructure to virtue, but rather the foundation of it, that so it may be true virtue, for (as Austin saith) Absit ut in aliquo sit vera virtus, nisi fuerit justus: absit ut sit justus, nisi vivat ex fide: justus enim ex fide vivit. And so indeed I desire that Christ (and faith in him) should be laid as the foundation, (for no other foundation did Paul know that any man can lay) of all our moral qualifications and performances, but so as to be the Corner-stone too to go up to the top of the building, that so our foundation may be laid surer, and our building raised up higher. For sine Christo omnis virtus in vitio est, and so in getting up to heaven by this Jacob 's Ladder, let the foot tread the rounds, let us work and walk in God's way: but withal let the hand before lay hold, (as it usually doth in going up a Ladder) the hand of faith, I mean, withal first lay hold of Christ and his Righteousness for our justification. That the principle may be more noble, not the Spirit of a man, but of Christ; as a man seeth and heareth as a brute doth, but not from a brute but a rational Soul, which riseth higher than a bare sensitive Creature can attain to, so I would have a Christian be sober, just, temperate, as the most complete Moralist can be, but this from the spirit of Christ, and not only from a bare spiritless dull morality, and so (as according to his higher well-head and principle) to rise higher to those more noble spiritual operations of Gospel-faith and love, which such a pure moralist is so far from attaining to, that he doth not so much as think fit to desire or endeavor after, but rather to despise and hate.

This premised, I come more particularly to show the true value and worth of morality in a virtuous and blameless Conversation.

1. It's the honor of human Nature, a chief part of our humanity, whereby we are men, yea (though not the chief yet) the more visible part of the image of God wherein at first we were created, and what of this kind is in any of us since our fall are (as usually they are taken) some of the rudera and broken pieces of that first goodly building. Which were they wholly demolished and quite rased out of us, we should cease to be ourselves, to be men, and degenerate into the sensuality and ferity of brute Wild-beasts, immanitate omnem humanitatem repellente, as Tully speaks: for humanity in the true sense and common use speaks something of erudition, gentleness, virtuousness, and that not only in Heathen, but even in Scripture Language, in which 〈 in non-Latin alphabet 〉 virga hominum & plagae humanae, the rod of men, and the stripes of the Children of men, 2 Sam. 7. 14. have something of gentleness and moderation, i. e. of humanity, in the true sense of that phrase. Premunt ità ut non comprimant. And therefore I must needs say to you, be sober, chaste, just, virtuous, if you would be men, not Beasts, not Devils.

2. But secondly, there is more than humanity, something Divine in it, as being the product of a more common and inferior working of the spirit of Christ, some dimmer and cooler rays of the sun of righteousness as he is the light which enlighteneth every man that cometh into the world, John 1. 9. as he said, nec quenquam sine Christo nasci. How often doth Austin call these lower workings the gifts of God? and if Polemon by hearing of Xenocrates of a drunkard prove sober, ne id ipsum quod melius in eo factum est, humano operi tribuerim, sed Divino: He accounts it a Divine work to make only a moral change and reformation. It's a special gift of God, qui dona sua, prout ipse judicaverit, hominibus & magna magnis & parva largitur parvulis, as Bede speaketh. God's largess. Some kind of fruit of the death of Christ. 〈 in non-Latin alphabet 〉 to restrain sin as the word signifieth, Dan. 9. 24. part of the preventing restraining grace of the spirit of Christ. And therefore such a gift of God is not be slighted. Nay such a part of the purchase of the blood of Christ, and the work of his spirit is duly to be valued.

3. Thirdly, As being absolutely necessary for human Society, and our quiet and orderly living and conversing in the world: for were not men hereby civilized, and the rage and violence of lust restrained, take away once justice and temperance, morality, indeed humanity from human Society, how would it come to homo homini lupus, and instead of a Society of men, what herds of brutes and wild beasts, even of Devils in an hell let loose should we see in the world? What some Romanists unhappily made the Emblem of Bellarmine, a Tiger held in a chain with this motto, Solve me, & videbis qui siem: Let me but loose and you shall see what an one I am, would be too sadly verified of us all if once by God or Man let loose, and it should be said of us as once of Ephraim, Ephraim is joined to idols, let him alone, Hos. 4. 17. it would not come to so good as was said of Naphtali, that he was a hind let loose that gave goodly words; there would but few good words and fewer good deeds proceed from us, no nor so good as what was said of Ephraim that he was a wild asse alone by himself, Hos. 8. 9. (though that would be wild enough, Jer. 2. 24.) but yet with less hurt and mischief to others and ourselves than when we should see what horrid metamorphoses of creatures in the shapes of men into brutes for sensuality, ravenous beasts of prey for blood and violence, yea incarnate devils for pride, malice and blasphemy, partly of ourselves and partly from Satan's temptations this would come to; and as in our days we see our Ranters and other Enthusiasts devesting themselves of all morality, civility, yea even humanity, are fast posting to. For the preventing of which, God the most holy and wise Governor of the world, as sometimes in a way of outward afflictions he hedgeth our way with thorns, Hos. 2. 6. to keep us from treading down all bounds and running into all excess of ri • t with greediness, so also by inward common workings of his spirit he doth not only lay checks and restraints upon our unbridled spirits and lusts, but also composes and regulates our tempers and carriages, that we may live at least like men, civilly and orderly one with another.

This Austin in several places, especially in his books contra Julianum observeth in the virtues of the Heathens, the Romans and others, that they attained to a moral and virtuous deportment, ad mores civitatum, concordiamque populorum, & temporalis vitae societatem, praesentis vitae honestatem, as he and Prosper express it, to maintain and promote peaceable and civil converse, and human society in the world, which he that doth not value deserves not to live in it.

4. And which yet is more valuable in Christians as being a choice ornament of the Gospel and credit of their Religion, when they do not only far exceed them in spirituals, but even out-go them in morals which is their highest perfection, in which they therefore use to excel, as because sense is the highest perfection of brutes therefore usually they excel man in it; But it should not be so here, that because morality is the highest attainment of an Heathen, therefore they should exceed a Christian in it. But on the contrary, if Christians out-shoot them in their own bow, if a Paul with his 〈 in non-Latin alphabet 〉 , Ye are witnesses, and God also how holily, and justly, and unblameably we behaved ourselves, 1 Thess. 2. 10. can out-vie the Greek's Socrates or Aristides, and all the Fabii, Reguli, and Fabricii, so famous amongst the Romans, oh! this is to walk, 〈 in non-Latin alphabet 〉 , so as is worthy of the Gospel, so as becometh it, and is an honor to it, when Clement writing to the Corinthians, can congratulate, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , their sober and gentle piety, when Christians are sober and just, godly men, godly, but righteous, meek, merciful, and every way virtuous withal, that whilst the Heathen, the Hypocrite, the natural man doth but turkess an old suit, which makes it only look handsomely, with the true Christian, All is made new, and so is more comely; the one is like him that by ointment drives in the itch, the Christian takes inward physic and purges it out; the one rubs in the spot, the other washes it out, but so that as we exceed them for inwards, so we should more than equal them in an outward, seemly, virtuous carriage. This, This would much redound to the honor of Christ and the Gospel, and therefore if his Glory be to be esteemed, this that makes so much for it is truly valuable.

5. And lastly yet the more, because as it so much conduceth to the glory of Christ, so also to our own inward satisfaction and peace. So the Apostle takes notice of the Heathens thoughts excusing of them when innocent, and if Epicurus his placing happiness in pleasure meant only that joy and satisfaction of mind which follows a virtuous temper and action as a sweet air after the stroke of a well tuned and touched instrument, it was not so much amiss, as his Scholars afterward perverted it. Surely a sober, especially a Christian, sober, just, and unblameable temper and carriage prevents, as many unquiet disturbing brabbles and contests with others, so, many tumultuous hurries of unruly passions within ourselves, and the many sad reflections even of a natural Conscience, when the bluster of the passion is over; as Abigail said to David, 1 Sam. 25. 31. that it would be no grief, nor offense of heart to him afterward that he had not causl • sly shed blood, or avenged himself: so it will at the last be no sorrow of heart or inward wounding, nay much satisfaction and joy of heart, for which we shall (as David there did, v. 33, 34.) bless God that we were kept from such out-rages, which after we should have dearly paid for; and saved those many sad sighs and groans for the pains and smart of those brushes and wounds, which our former miscarriages gave us, and then rejoice in reflecting upon that sober and orderly deportment which we at least by restraining grace were trained up to. Now these and the like particulars fully show that a virtuous unblameable course is truly valuable, (which secundùm justitiae regulam non solùm vituperare non possumus, verùm etiam merito recte{que} laudamus.) And truly so valuable, that we are very apt so to over-prize it, as

(Which is the second thing) Even as to our Acceptance with God to build our hopes on it, and to rest in it. That he was no extortioner, unjust, no Adulterer, or like the profane Publican, was that which the proud Pharisee, Luke 18. 11. gloried of and looked to be justified by, for there justification is spoken of, v. 14. And to be justified and saved for our good works is that which not only the most ignorant people, but our most complete Moralists build upon, and these latter more than the former, because more out of judgment, from a self-flattering intuition of their virtuous qualifications and performances; their justice, sobriety, temperance and good neighbourhood, so glister and glare in their eyes, and are such realities, that Christ and faith in him they look at as Notions; and being whole in themselves, they need not the Physician, Matth. 9. 12. And so Austin on Psal. 31. showeth that many of the moral Pagans would therefore not become Christians, as being by their good life self-sufficient, and therefore bring, them in thus speaking, What would Christ enjoin and command me? to live well? why, I do that already, and why then is he necessary? Nullum homicidium, nullum furtum, nullam rapinam facio, &c. I neither murder, nor steal, nor commit Adultery. Let any of these be found in my life, & qui reprehenderit, faciet me Christianum, and he that finds it shall make me a Christian. And the like are, if not the words, yet the thoughts of our exact Moralists. They are, they think, got high enough, that they need not ascend higher, nay so high in themselves that they look at faith, at least at true believers, as much under them. But however their Morality they rest in,

1. As first more suiting with the Law of Nature, and so with their natural light, whilst Christ and Faith in him is only and wholly from Divine and Supernatural Revelation, an hidden mystery, which they therefore neither are, nor desire to be much acquainted with: and especially for this cause that this diviner light discovers motes in their brightest sun-beams; many defects and blemishes in their most refined purgative virtues, pride, and self and many spiritual lusts, which such Moralists please and pride themselves in, and so they rather hate the light than come to it, lest their deeds should be reproved, John 3. 20.

2. Secondly, They yet the rather suit and close with it because that hereupon it's more within the reach and sphere of their activity. Which upon a double account works in them a complacency and acquiescence in it.

1. Because it is more easy, far more easy to forbear a vice from a selfish or moral consideration, than upon a spiritual, to deal justly, and give an alms, and carry it fairly, than to deny carnal, natural, moral self, to repent Evangelically, in case of straits and temptation to believe savingly. It's indeed a very easy thing to opine, and presume, but nothing harder, than when heart and flesh faileth to make God the Rock the strength of our heart, when sense is at a stand, and carnal reason contradicts, for faith to depend and cut these knots which they could not untie, and with Abraham in hope to believe against hope, Rom. 4. 18. It's easier to be virtuous than truly gracious, and we naturally so love our ease, that if the one we think will serve, we have no mind needlessly to trouble ourselves in advancing further to the other.

2. Being within our reach, as thereby it is more easy, which pleaseth us well, so there is more of self in it, and self is that which we hug and love most of all. To have only an empty hand of faith to receive all from Christ is naturally and to a carnal heart too poor and beggarly, we would herein be somebody, and do something, as Pharaoh said he made himself, Ezek. 29. 3. So we would fain be able to say I have saved myself. Something it is that we would bring to God by which to commend ourselves to him, which too often the true penitent sinner hath an hankering after, and therefore sufficiently smarts for; but the moral self justitiary is chiefly for, and therefore for that most which gives him a hand in it. And therefore because in these morals he hath an 〈 in non-Latin alphabet 〉 , and a liberum arbitrium, and so can see in them much of a self-efficiency, he hath from what to applaud himself, and with hand on his side to say with Nebuchadnezzar, Dan. 4. 30. Is not this great Babel which I have built by the strength of my power; than which nothing is more pleasing to proud Nature, or a self sufficient Moralist, which therefore he glorieth of and resteth in.

3. And yet the rather, because this outward Civil deportment is more visible, and so more taken notice of and taking with other men, with whom he converseth; which, as the Pharisees of old, Matth. 6. 2, 5. he is carried away with, whilst faith, which is seated in the heart, and grace being of a more spiritual nature and less outward garish luster, is by him not at all looked after.

Upon these and the like grounds bare morality is too often rested in, which was the second particular.

But the third and last is, that so it should not be; but that after [unspec 3] Paul 's example here in the Text, this as well as the former as to our acceptance with God should be accounted loss and dung, that we may gain Christ, To a Soul wounded with sense of sin, and languishing and dying away for want of Christ, it will be no 〈 in non-Latin alphabet 〉 much less any healing Medicine to say, But why are you so trou • led that have lived so virtuously and unblameably, that have been so sober in your carriage, so just in your dealing, so fair in your converse? for this will be but a faint cordial, and you prove but a miserable comforter, when it can look on all this but as a fair suit put on a dead Carcase: nay on all this kind of righteousness, as so many menstruous rags: And woe to him, if he have nothing better than such Fig-leaves to cover his nakedness; and woe to me, if when it comes to trial, and I shall be set at the Bar of Justice, I be found in my own righteousness, and therefore passing by all these, But saw ye him whom my soul loveth, saith the Spouse now sick of love, Cant. 3. 3.

And there is great reason for it.

1. Because this Morality may be found in them who never savingly knew Christ, and so are far enough from Salvation, for as Austin observes (de sp. & lit. c. 28.) you shall hardly find the life of the worst without some good works, so in such as are not so bad you may sometimes find many. So it was in many of the Heathens that knew not God, in our Paul when he was a stranger, nay an Enemy to Christ, and how hopeful and safe we may think ourselves or others to be whilst in that State, yet he now by grace brought into a better, would not for a thousand Worlds be in the former. And hence it is that Austin gives it such homely Elogies, sometimes of a terrena, carnalis{que} justitia, and sometimes Babylonica dilectio; of an earthly carnal righteousness, of a Babylonish Love, such as may proceed from nature (sed aliud est quod impenditur naturae, &c. saith Gregory, I • 's one thing that Nature yields, and far another which Grace 〈…〉 : Or if not only from Nature for the Cause, yet such • s mere natural men may be capable of for the subject. But as trim as Nature may look in some men's eyes, yet sordet Natura sine Gratia in Prosper's judgment, that which is highly esteemed among men may be abomination in the sight of God, Luke 16. 15. and if by nature we be children of wrath, Ephes. 2. 3. that sure cannot pacific God's anger, which we may have, whilst we are in a mere natural condition.

2. Which also may consist with the full power and dominion of divers, especially spiritual lusts, wholly inconsistent with Christ and his Grace, and instead of giving check may give suck to them, and feed them.

1. One is Domineering Pride, which ariseth from nothing more than a conceited self-fullness, an 〈 in non-Latin alphabet 〉 , which of all others our complete Moralists are most full of. So you find the Stoics the most moral of all the Philosophers, most turgid and swoln with pride and self-conceit of all others. How full and self-sufficient their wise man was, let but one Seneca inform you, who equals him with God, and in many things prefers him, Epist. 73. And with little less haughtiness and pride do our complete Moralists applaud and almost adore themselves, and with greatest scorn and disdain, either overlook or set their eyes on the poor puling penitent, that mourns for sin, and the crack-brained Phantastick believer, as he esteemeth him, who is looking out of himself for righteousness by another, whilst he doth domi habitare, hath a better and nearer at hand at home of his own: which Plethora and proud self-fullness

As intùs existens, leaves no room for Christ, who as upon conceit of their freedom was not accepted by the Jews, John 8. so from this proud conceit is rejected by these our self-justitiaries, the full soul loathing the honey comb, Prov. 27. 7. I say it admitteth not of Christ.

Directly crosseth the main design of the Gospel, which is to exalt Free-Grace, which our Free will-virtuous ones think would disparage their better deservings.

And lastly, is diametrically opposite to the true notion and nature of faith, which as to justification is only on the receiving hand, John 1. 12. takes all, giveth or brings nothing to God, but faults to pardon, and debts to discharge, and an empty hand to receive all of God's free largess. Christ shall be All in All, saith faith. Nay, saith Pride, if I be not all, I must at least be something. Pride filleth us with ourselves: but faith wholly emptieth us of ourselves. Pride which at first aspired to make us like God, would have us speak like him, I am that I am, i. e. in and of my self; but although faith may say too, I am that I am, yet ever remembers to add, by the grace of God I am that I am, 1 Cor. 15. 10. And can any things then be more contrary?

2. Another sin inconsistent with Christ, which yet exactest (if it be but bare) morality breeds, at least beareth with, yea usually runneth out in, is a contemptuous dislike, hatred and opposition, yea oftentimes (as occasion serves) persecution of the grace and ways of Christ, and the spiritual Professors of both; for such thinking goodly of themselves as best and highest, cannot endure to be over-top'd, out-vied, eclipsed by any, and therefore cannot so far deny themselves, as not to malign and oppose that way, and those persons that do or seem to exceed them. So the Pharisees did Christ. Simon Magus, that 〈 in non-Latin alphabet 〉 , Peter. And some think that Stevens eminency, and his face shining like an Angel's, was an eye sore to our Saul, heated his hot young blood, and natural fervid spirit into an inflammation against him, and proved such Wild-fire, that catched as it went, and bred a further combustion in the whole Church, which he here confesseth that out of his zeal he persecuted. So the grave virtuous Philosophers proved the greatest opposers and persecutors of Christianity, so that what was said of him, sobrius ad evertendam Rempublicam, may be said of them and others, sobrii ad evertendam Ecclesiam, so we find Paul at Athens encountered with by their Philosophers: but it's worth considering by which Sects of them especially: and for that it's said, Acts 17. 18. that they were the Epicureans and Stoics, duo genera Philosophorum maxim alienorum à Christianâ Religion, as Grotius well noteth upon the place, two sorts of Philosophers that were most averse from the Christian Religion, and what were they? not only the more loose Epicureans, but also the most sober Stoics, whose discipline some conceive came nearest to Christianity, and Jerome seemeth to be of that mind when he saith, Stoici nostro dogmati in pleris{que} concordant. But by this appears the truth of that saying, Quae minime differunt maxim opponuntur. The less they differed, the more they opposed, for so we do not only find here the Epicureans opposing Paul, and afterward Crescens the Cynic persecuting Justin Martyr to the death, Porphyry the Pythagorean, a professed bitter Enemy to Christianity, but the grave Stoics also here in a passion, as your so famed Hierocles of that Sect, a cruel persecutor. It seems this Enmity to Christ and his Gospel was an Epidemical Disease of all the Tribes of the Philosophers, and that the most most sober and dispassionate Stoics escaped it not; It were well if they were not most deeply infected with it, as to this very day many of our most sober moralists are the most bitter Enemies to the power of Godliness. And can that then make us pleasing to God which entertaineth and nourisheth such displeasure against his grace, ways and servants?

3. And as such bitter Enmity against the ways of grace seldom goeth alone, but by God's just judgment is usually accompanied with some outwardly foul and filthy miscarriages; so the more accurate morality if rested in (God delighting to stain the glory of all that we think so goodly of) is by him permitted to be oftentimes foully blemished with some filthy vices and practices; for so it is observed, that those that lifted up themselves (as Miriam, Uzziah, and Gehazi) were wont for their greater debasement to be smitten with the filthy and loathsome plague of Leprosy. So the more to debase the pride of these self-admiring, and self-exalting Moralists, God suffereth them ofttimes to be loathsomely defiled with some more filthy leprous blemishes. It seems our Saul's unblameableness could consist with his persecuting the Church, and however his being besmeared with the blood of Saints made him seem beautiful in his own and some others eyes, yet surely it looked ugly in the sight of God and all good men; and as grave and demure as the Philosophers looked, yet they are belied by their own (and why should they?) if the very best of them, their very Socrates and Seneca were not soul enough, the one for unnatural defilements, and the other for unjust pract • ses.

I shall not insist on or now inquire after the like miscarriages of the like persons in after-times, or in our days. Which yet may be found out without secret search, as the Prophet speaketh of the blood that was openly to be seen in the skirts of Judah; and the like without any strict or prying observation may be easily taken notice of in the lives and practices of the men we speak of, and if so, then as the same Prophet in the words immediately going before, said to Adulterous Judah, why trimmest thou thy way to seek love? for though thou wash thee with nitre and take thee much soap, yet thy iniquity is marked before me, saith the Lord. So I may say to such, why think you by your outward modes and composures to impose upon God, when you cannot so delude men? But sorex suo indicio perit. For what meaneth this lowing of the Oxen; and bleating of the sheep? If you be so entirely blameless and virtuous, as you pretend, what mean those ugly bleaches and deformities? Think not by wiping of your mouth with the Harlot to woo God, when your inward abominable pride and enmity against the ways of God, show that your purgative virtues have been so far from making you clean in his eyes, that they could not keep your inward corruption from breaking out into loathsome practices in the sight of men, and if so, your other sober composed deportment will not so much cover those defilements with a Robe of honor, as those foul blemishes render both you and your garish beauties deformed and ridiculous, as the more neat the man is, and his clothes are, the more conspicuous are foul blashes upon him, and the more unsightly do they make him.

But oh then how much more glorious and desirable is that 〈 in non-Latin alphabet 〉 , that Garment of Jesus Christ (the Lamb without spot) which [Use.] reacheth down to the foot, covereth us all over, and hath not one speck in i • . Woe to all such as cover with a covering, but not of my spirit, saith the Lord. Besides the Robe of Christ's Righteousness, all other coverings of the best suits of your moral virtues have spots and rents, at best are more narrow than that a man can wrap himself in them, so as perfectly to cover his nakedness. Oh therefore that we might be all found in him, not having our own righteousness, but that which is through the faith of Christ.

And seeing that now at last we have gone through all the forementioned particulars, and seen the comparative nothingness of them all in comparison of Christ; what remains but that we should with our Apostle so esteem of them, and labor for our justification and acceptance with God, so to be found in Christ, as to be able to say with him, Christ Jesus my Lord. Dominus meus, Deus meus, Christus meus, Amor meus & omnia. He may well be All, when as by an induction of particulars we have proved all else besides him as to this are nothing, nay less and worse than nothing, when but loss and dung. Nor need we be puzzled with Photios his question; if they be 〈 in non-Latin alphabet 〉 loss, how could he add, 〈 in non-Latin alphabet 〉 , omnibus istis meipsum multavi, I have suffered the mulct of all these. Could it be a Punishment, or Mulct to escape a loss? The answer is easy. To natural and carnal self they were gain, v. 7. and therefore the losing of them was loss; which flesh and blood coun • ed an heavy mulct and punishment. But to Paul now better informed, confidence in them would be a loss indeed in the loss of Christ and ourselves together and so according to the phrase, Act. 27. 21. we may 〈 in non-Latin alphabet 〉 , gain a loss, be gainers by such losings, if by a lesser and only a conceited loss we escape a greater, and that a real one. Though we lose much for Christ, yet sum up all, and we shall not be losers by him, by renouncing all confidence in everything else which will either make or at least leave us miserable, • o lay hold of Christ, and his righteousness, which alone can justify us and make us happy. And therefore what according to the sense of flesh and blood was 〈 in non-Latin alphabet 〉 , he presently checks and t •• ns into a 〈 in non-Latin alphabet 〉 . By suffering the loss of other things he proved a great gainer by winning of Christ. Oh! had we but Paul 's eyes we should discern this incomparable beauty and excellency in Christ Had we but his sense of Christ's fullness and Alsufficiency, we should see a 〈 in non-Latin alphabet 〉 , a transcendent Excellency in the saving knowledge of Christ Jesus our Lord, above all other knowledge, and with a free and joyful heart should readily and roundly come off with his 〈 in non-Latin alphabet 〉 . For whom I have suffered the loss of all things, and do count them but dung that I may win, or gain Christ.

SERMON XIII. ON PROV. 8. 21.

THey are the words of Wisdom v. 1. and that by Wisdom in the beginning of this Book of the Proverbs, especially in this Chapter is meant Jesus Christ the Essential Wisdom of the Father is so plain, and the Arguments to prove it are so pregnant, that we need not to doubt of it, whatever the Socinians plead to the contrary. But it will serve my purpose (in what I intend in my handling of this Text) to take it complexively for Christ and his Grace, which is true saving Wisdom, as sin and iniquity in this whole Book is commonly called folly, and Sinners fools. And so the Text (without further Preface) commendeth Christ and his Grace to us by a fourfold excellency, which in all other things that we account good, we are wont to be wonderfully taken with, and why should we not be more taken with in Christ, in whom they are to be found in greatest Eminency? They are

1. Reality, and therefore called substance.

2. Perpetuity. No such things as we use to call Moveables, but a lasting, everlasting inheritance. That I may cause to inherit, &c.

3. Fulness. I will fill their Treasures.

4. Freeness of the conveyance, for heirs and inheritors are not wont to be purchasers of what they inherit. All this in Christ, and all promised to those which love him. That's the qualification of the persons to whom all this is promised, which I shall take notice and make use of in the application.

The first particular affordeth us this instruction, That there is a [Doct.] true, solid substantial reality in Christ and his grace, in himself and to them that love him; for so the words are 〈 in non-Latin alphabet 〉 That I may cause to inherit. But what? Is it to inherit the wind? (for such a kind of inheritance some come to, cap. 11. 29.) some empty airy vanity?

No (you may say) it's here meant of outward riches, which [Obj.] in that Non-age of the Church God used to promise to his children, and by them to train them up to obedience.

And so not only in our ordinary speech Rich men are called substantial men, but also in Scripture phrase (at least as we translate it) our possessions, riches or treasures are called our substance, Jer. 15. 13. and otherwhere very frequently. Nay (as some conceive) this Hebrew word 〈 in non-Latin alphabet 〉 translated here substance is given to Gold and Rubies, Pro. 20. 15. and therefore accordingly here in the Text by substance in the beginning of the verse is meant nothing but that which is expressed by treasures in the end of it, and by neither of them any other thing meant, but outward wealth and riches, which in those days God frequently promised to his people, and they whilst they walked with him more usually enjoyed.

In answer to which I only hint these few particulars.

1. That if Godliness then have the promise of this life as well as of that which is to come, it will be the more desirable. And if Christ the wisdom of the Father include outward riches in this his promise, I hope he will be more valuable, when he is as an apple of gold thus set in a picture of silver.

2. I add that although God in that non age of the Church did more frequently promise and bestow on his people outward mercies and riches, yet never so as to be their true inheritance and substance; but only so as Christ and his grace and Salvation was typed out by them and wrapped up in them.

3. I do not find that in any place of the Old Testament this Hebrew word 〈 in non-Latin alphabet 〉 is necessarily to be understood of outward riches or substance; or they called by this Hebrew name, sure I am they are not in that place mentioned, Prov. 20. 15. 〈 in non-Latin alphabet 〉 doth not say that 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 that gold is substance, but the word 〈 in non-Latin alphabet 〉 there is a verb substantive in the ordinary sense of it, Est aurum, there is gold, as our Translators render it.

4. Should outward riches anywhere else be called by that or any like name which may signify substance, we must necessarily conceive and grant that it is (according to the Apostles phrase) spoken after the manner of men, according as they are wont to judge and speak of them, which manner of speaking the Holy Ghost in Scripture disdaineth not sometimes to stoop to, and to make use of, as when he calls the Moon one of the two great lights because common people ordinarily think so, and the heathen Poets Prophets because they esteemed them so. An usage not to be condemned in Scripture, when usually prectised in other most approved Authors, with whom loqui cum vulgo was no Solecisme, nor did they think they abused their hearer or reader if they made use of the common Nomenclature and of words 〈 in non-Latin alphabet 〉 if but ordinarily though abusively taken.

5. But if outward riches sometimes in Scripture be called substance in the worlds sense, yet (to be sure) it's never in God's and the Scriptures own sense, for according to that it speaks of them at a quite other rate, and makes a direct contrary estimate of them, and instead of judging them to be solid substance, or as (as our Savior calls it) the true treasure and our chief substance, esteems and calls them 〈 in non-Latin alphabet 〉 the least things, and instead of making them our own proper inheritance, 〈 in non-Latin alphabet 〉 another man's.

And therefore when Jesus Christ here promiseth to them that love him to make them inherit substance, we should much wrong both him and ourselves if we should interpret it only or chiefly of these poor little Nothings and Non-entities. No, whether with them or without them he meaneth something infinitely better and more substantial, though more spiritual, in and from himself, which must be included and is chiefly intended in this his promise, and which such of his servants as do indeed love him, do as really and substantially find made good to them in his performance. That there is a substantial reality in Christ and his Grace, in himself and to them that love him, that's the point.

And so several Interpreters render the word 〈 in non-Latin alphabet 〉 in the Text by 〈 in non-Latin alphabet 〉 Essentia, substantia, id quod est, and esse perpetuum and the like, by all endeavoring to express that true solid permanent reality, which is in and by • hrist, that real substance that is in Him, and that solid all-sufficient subsistence, which his servants have or may have by him.

And therefore in Scripture up and down, and frequently in this book of the Proverbs compared to several things, but especially to such as are most solid and substantial.

To pearls and precious stones, such as are not more precious than solid and durable.

Of metals, to silver and the finest gold. My fruit is better than gold, yea than fine gold, v. 19. of this chapter. 〈 in non-Latin alphabet 〉 the latter of which words hath strength and solidity in its signification; so solid and compact as fire itself can very hardly work upon and not at all waste: sometimes compared to food: but to bread, not to frothy kickshaws, but to bread, which is solid nourishment and the staff of man's life, nor that bread which perisheth, but which endureth to everlasting life, John 6. 27. sometimes to Clothing, but it's 〈 in non-Latin alphabet 〉 not a Cobweb Tiffany but durable and substantial clothing, Isa. 23. 18.

And in the 18th verse of this Chapter this Wisdom saith, that with her is 〈 in non-Latin alphabet 〉 Durable Riches. The word translated Riches signifieth substance; but as though that were not enough to express how substantial this wisdom was, the Epithet 〈 in non-Latin alphabet 〉 is added, which signifieth durableness and strength, because things that are solid and strong are durable. So here, as though the word substance were not enough to express the substantialness that is to be found in Christ and his Grace, the word 〈 in non-Latin alphabet 〉 is added, which rendereth it hereditary and so more durable. Durable Riches there, and here substance, but durable and hereditary as the Apostle calls it, 〈 in non-Latin alphabet 〉 , Hebr. 10. 34. a better and enduring substance. In the beginning of that verse you read that those Hebrews for Christ's sake had endured 〈 in non-Latin alphabet 〉 , the loss of their goods, and they are there called 〈 in non-Latin alphabet 〉 , as though they had some subsistence by them; against which 〈 in non-Latin alphabet 〉 , he sets this 〈 in non-Latin alphabet 〉 , this real substance, which they have in and by Christ, which he calleth 〈 in non-Latin alphabet 〉 , a far better substance, because enduring to everlasting life. The durableness of it we shall consider in the third point, and only the substantialness of it in this.

And (for more particular proof) that must needs be accounted such, which is so,

• 1. In itself and its being.
• 2. In its effects and operations.

But thus both ways is Christ, and that grace and bliss which he bringeth with him.

First in himself and his own being and essence. He is Jehovah. [Reas. 1] That's his Name and Memorial which he will be known by, Hos. 12. 5. Exod. 3. 15. a word which signifieth his being in and of himself, and who gives being to all his words and works. A Noun Substantive which hath part of all the Tenses of the Verb Substantive in it, Present, Preter, Future, and so is in the New Testament spoken out more at large by 〈 in non-Latin alphabet 〉 , He that is, and was, and is to come, Revel. 1. 8. which, as it telleth you that he reacheth to and infinitely exceedeth all times, so that he is substantial in all. The Hebrews will have that name to be 〈 in non-Latin alphabet 〉 , they dare not, they cannot utter it, I am sure none of us can comprehend it and rise up to that transcendent Entity which that name points at. It was Christ the second person of the sacred Trinity that appeared and spake to the Fathers of old, and when he was asked his Name, he answered, I am that I am, Exod. 3. 14. many blessed and Divine Truths that expression may hold out unto us.

I am hath sent me unto you. But what is that I am? or what art thou? why he as it were subscribes a blank, and bids you write what you by faith and according to the promise would have him to be, or what you stand in need of him to be to you. He is 〈 in non-Latin alphabet 〉 , Col. 3. 11. He is All to your faith and wants.

And yet nothing, or stands in need of nothing out of himself. I am that I am. Logic Rules do not circumscribe God, nor should our Reason. An Identical predication is not here absurd, but most Divine. Nothing is in God out of his Essence. Totus Deus est tota Essentia. All in God is only Essence, and All Essence: so that have we but Him, in Him we have all things.

But to pass by these and such other as may be added, to my present purpose, from thence I observe what I am now treating of, That in Christ (who there spake to Moses) there is a substantial reality for the supply, and that in solidum of all the wants of the Israel of God. I am. The Verb Substantive expresseth how substantial and real he is, that as God he is 〈 in non-Latin alphabet 〉 . What difference there is between Entity and Reality, let the Metaphysicians dispute, but our more Divine Metaphysics assure us, that both meet in our Savior, that there is a real substantial Being in him, and that as he gave all things at first their natural being, so he is the fountain of all spiritual being to his people, and that is no less but more real because spiritual, as we shall see hereafter. Here Ens, Unum, verum, bonum convertuntur. There is a real true being and goodness, and all in one Christ, and all this infinitely transcending whatever is in the Creature. He is and had been in himself God blessed forever, although he had never by any operation or other manifestation of himself made it known to the Creature. In Himself He is a most Real and substantial Being.

And the more real, because spiritual; in this I speak Reason [Reas. 2] and Divinity, which every rational, but especially every spiritual man fully assents to, but quite cross and contrary to the gross apprehensions and carnal lusts of dull, ignorant, sensual, brutish men, who are of the Sadducees Religion, who held that there is neither Angel nor Spirit because they can see neither, Acts 23. 8. and of Thomas his belief, who unless he might see in Christ's hands the print of the nails, and thrust his hand into his side would not believe. John 20. 25. nor can they anything (no not of God and Christ) but what sense can see, or sensuality relish. Like lips like Lettuce, as grosser bodies feed heartiliest on grosser food, and would be pined with dainties, and relish that drink best, that is thick, and strong, and heady. Of these I shall again speak a little in the Application. But for the present on the contrary to those that are drawn off from these more gross Lees and dregs, either by more refined natural speculation or spiritualizing grace, this gross corporeity hath more of matter and so of Potentiality, and less of Entity; But the more spiritual anything is, the more of form it hath and so more of essence and activity, nay a more likeness and nearer approximation to God who is a spirit, John 4. 24. and therefore the more spiritual anything is, the more Reality and Being there is in it, because more likeness to God, who is the most perfect and supreme being, and therefore the Exemplar of all others. I say the more spiritual the more real, and therefore whatsoever grosser heads and hearts think, yet the two most spiritual things that we as men and as Christians are capable of (and they are learning and grace) are the greatest realities, and therefore the word 〈 in non-Latin alphabet 〉 which properly signifieth substance, Essence, or Being, is in the Old Testament often put for Wisdom. Micah 6. 9. 〈 in non-Latin alphabet 〉 in the Hebrew our Translations render the man of wisdom: and therefore well may Jesus Christ the Essential Wisdom of the Father and that saving Wisdom which we have by him be here called 〈 in non-Latin alphabet 〉 substance, or id quod est, as Junius translates it, because so much the more substantial, as it is spiritual. And this first in themselves.

2. But so also in their effects and operations, for so your rule is. Prout se res habet in esse, ità in operari, and e converso: such as the effect is, such is the cause also when it worketh per se, and from its own nature; so that if fire really heateth other things, we may safely conclude, that it is hot in itself, and accordingly if Christ and his Grace put forth real operations on and in us, they must be greater realities in themselves.

Faith is no fancy, but an 〈 in non-Latin alphabet 〉 , Hebr. 11. 1. gives a real spiritual subsistence to things that are not, a subsistence and firm footing to a believer, who as to all other props and supports is utterly sinking.

Nor are his hopes 〈 in non-Latin alphabet 〉 , not as a Spiders Web, or giving up the Ghost, as some others are called: poor thin conceits and notions. No. They are as an Anchor sure and steadfast, Hebr. 6. 19. at which he rideth safely when others are over-whelmed.

Nor is his Love an empty Complement with a Depart in peace, be you warmed and filled, &c. James 2. 16. but that 〈 in non-Latin alphabet 〉 that labor of it which the Scripture speaks of, 1 Thes. 1. 3. Hebr. 6. 10. that 〈 in non-Latin alphabet 〉 of it by which faith is actuated, Gal. 5. 6. showeth that it is in deed and in truth, 1 John 3. 18.

The Imputation of Christ's righteousness to us in Justification, is not putative, or putatitious, as some of us lisp, and the Papists speak it out. But an Imprison'd Debtor would not so judge of the imputation of his friends payment made over to him. It's no dream when (with Peter, Acts 12. 9, 10. now fully awake) he seeth the prison doors opened, and himself set at liberty. He will say (because he finds it) to be a happy reality. And so doth every pardoned sinner; when he findeth sin pardoned, person accepted, a reconciled Father smiling, and the Comforter witnessing his peace, he cannot but with much comfort and thankfulness say that these are greatest realities. Indeed Justification is a Relative Grace, and we are wont to say that Relations sunt minimae Entitatis; but where both Termini and Fundamentum are real, as Chemnitz showeth it to be so here, though Bellarmine laugh at it with scorn, yet a true Believer that feeleth the benefit of it rejoiceth in it with humble thankfulness. There is greatest reality in God's giving, and in faiths receiving. Christ hath really satisfied for us, and this is really conveyed and applied to us. In this first step (of justification) we are brought to be possessed of Christ, and then sure we are made to inherit substance.

And if such reality in Justification, then it's much more evident even to reason and sense in sanctification, and what follows it, till we come at last to Glory. As for instance.

1. They work very real changes in the hearts and lives of men, so that it cometh to the Apostles 〈 in non-Latin alphabet 〉 , Rom. 12. • . to a transformation and renewal, or new molding, and that not only of the outside looks and gestures and carriages in an outward form of goodness, but even of the mind, yea of the very spirit of the mind, Ephes. 4. 23. of the very inmost and chiefest of the inward man: so that although the convert be no such changling as not to be the same man in his natural individuality, and so the change in that sense is not substantial, yet in a true moral and spiritual sense it is eminently real. Though it be the same string, yet it is quite otherwise new tuned, • ll old things being past away and all things become new in this new creature, 2 Cor. 5. 17. When the spirit of the Lord (which was only a spirit of Government) came upon Saul, it is said he was turned into another man, 1 Sam. 10. 6. But when another kind of spirit (a spirit of real sanctification) came upon another Saul (or Paul) he was much farther from being the former man he was, and therefore saith, 〈 in non-Latin alphabet 〉 , Gal. 2. 20. which Beza and Grotius paraphrase, Is qui fueram non sum, I live, but not the same man I was, or if you say that be not the sense of the Apostle in that place, and indeed I doubt it, yet I am sure it's that which many happy converts find in their hearts and lives, so that they may say with that convert in Ambrose, Ego non sum ego, I am not myself, no •