The Scripture Directory for Church Officers and People

Verse 2. I have fed you with milk, and not with meat.

THis second verse is a further amplification of Paul 's complaint, They were babes, and not strong men. Wherein did this appear? by the meat he did provide for them. He compareth himself to a Nurse, who does not provide strong meat, but milk for babes; for that were to kill them, rather then to nourish them. So that in these words, you have Paul 's action, and the matter and Object of it, expressed metaphorically : The action, 〈 in non-Latin alphabet 〉 , I have fed you ; or rather, I have given you to drink : For so 〈 in non-Latin alphabet 〉 doth properly signify. Mat. 25.25. I was thirsty, 〈 in non-Latin alphabet 〉 , you gave me drink. So Rom. 12.20. Rev. 14 8. Afterwards it is used for watering. Yet because, in a general sense, milk is called Children's meat, so also may they be said to be fed by it. Now this action of Paul's, does denote the great skill, and prudence, which the Apostle used, considering what was fit for his Hearers, and condescending thereunto. He that was wrapped up into the third Heavens, what sublime Mysteries might he have preached upon? But he preaches not to show his parts and learning, but to do good to them. Secondly, You have the object of this action, milk. Although sometimes the whole Word of God, with the truth contained therein, be compared to milk. As when Peter saith, As new born babes desire the sincere milk of the Word, 1 Pet. 2.2. There the strongest Christians are exhorted to be like new born babes, because of the greediness, delight, and sweetness they should find in the Word of God. Therefore the Greek word is, 〈 in non-Latin alphabet 〉 , swallow it down. But here it's spoken by way of opposition, and doth signify, as compared with Heb. 5. the plain and easy Principles of Religion. The Alphabet, the Foundation, without which there cannot be any superstruction. So that two profitable Doctrines may be observed hence:

• 1. It must be the Prudence and Wisdom of the Minister, to preach such matter, and in such a way, as the Hearers may receive good.
• 2. It's necessary to acquaint people with the Principles of Religion, before they go higher in Christianity.

Of the first; There is a great deal of prudence and wisdom required in the Ministers of God, so to preach, as that it may be profitable to the Hearers. The Nurse is carefully to observe what meat (and how prepared) the Child may eat: The Shepherd, what are the fit Pastors for to lead his Sheep into: The Husbandman, what is the proper seed for such ground: The Physician, what is the proper Physic for such constitutions: Seeing it's a sure Rule, That the actions of Agents, are received, according to the disposition of the Patients. As the Apostle argues against public duties in an unknown tongue, so it holds as well against unknown matter.

To open this Doctrine, Consider,

That a Ministers duty of feeding his Flock▪ lies in two things; His teaching of them, and His governing of them: And both these require great prudence. The Scripture calls it a Key, whereupon Divines have a distinction of the Key of knowledge, and the Key of jurisdiction ; in all which, they are to be Lights, and Guides▪ to be so many Arguses full of eyes. If Solomon, above all things prayed for Wisdom, to govern the people in civil things, how much more have we cause to pray for Wisdom in the Administration of spiritual things? How easily may we give you poison for Bread, without Wisdom? A Serpent for a Fish without Wisdom? How easily (without Prudence) may even the good and wholesome things we preach, prove also dangerous to you?

First therefore for our Doctrine, As the Key of knowledge ; that is branched out into several Particulars, wherein an Art of Arts is required: As a wise Master-builder, (saith the Apostle) at the 10 ^th verse.

First, for Information. There is required judgment, and a sound mind to separate Truth from falsehood : To know which is gold and precious stone, and which is hay and stubble: To winnow the chaff from the wheat. Hence a Minister is required, to be able to divide the Word of God aright, 2 Tim. 2.15. as they did the Sacrifice, giving that to God, which did belong to him; and that to man, which did belong to him: The consequent of which Wisdom, is not to be ashamed, as if shame would sometimes or other confound those that had not this skill. It's impossible but you should be fed with chaff instead of wheat, with dung instead of meat, if the Minister cannot separate the precious from the vile. The Scripture speaks of some that were ignorant, that did wrest the Scriptures (2 Pet. 3.16.) to their own damnation ; but the ignorant Minister, he may wrest it to the damnation of many others. How many in the world swallow down damnable Heresies, feed on the draff of corrupt Doctrines, because God hath sent false Prophets and false Teachers amongst them.

Secondly, As wisdom is required to choose out true, and sound matter, so to proportion it to the Capacity of the Hearers. He is to be the wise Scribe, that brings out of his Treasure new and old, Mat. 13 25. That is, such which may affect every Hearer: It's an allusion to Cantic. 7.13. They are indeed, as Paul saith, Act. 20.27. to acquaint them with the whole counsel of God ; yet in a methodical way, the most easy, and most plain.

First, To preach the Nature of God and his Attributes; of Original sin, of Conversion, of Justification ; as also about Christ and his Offices. These are the New things, and the Old And as God made the most necessary things first, and the ornaments in the world afterwards, so are we. Paul in his Epistle to the Romans, begins with the knowledge of God by the creatures, then Original sin, afterwards Justification and Sanctification, and then proceeds to Election. It's an excellent Rule of Nazianzen, We are not to preach of everything, to every man, at every time, in every place ; but in prudence, to dispence as Auditors are able to bear it: So did our Savior.

A second part of this Doctrinal Key, is, To preach comfort, and dispense the grace of God in the Gospel. But here is much wisdom required, that be doth it not to unbroken and impenitent sinners. To preach a Savior to those that do not find themselves lost, to commend a Physician to those that find themselves whole, to pour oil, where there are no wounds, is to pervert all order. Ho everyone that thirsteth, saith our Savior, Joh 7.37. And, Come unto me all ye that are heavy laden, Mat. 11.28. The Spirit of God, convinces the world of sin, and then of righteousness. Oh but how much unwise and unfaithful preaching is there in this respect? How many are there, that strengthen wicked men's hearts, and make them not sad, whom God would have made sad? That daube with untemppered mortar, that say to every profane man, if he do but cry, Lord have mercy upon me, Be of good comfort, thy sins are forgiven thee. It's this daubing, and soothing up people in their wickedness, striking out all fear of hell and damnation, that makes them wallow like swine in their filth. To such to preach no comfort, but the Law and Threatenings; but to those that are broken in heart, a tongue of the learned is required to speak a word in season. How careful was Paul, that the incestuous person should not be overwhelmed with grief, 2 Cor. 2? And here is the more wisdom, because Satan's temptations are subtle and insinuating; We are not ignorant of his devices, of his schisms, what false circumventions and appearances he will have. Now, How many are there, that are not acquainted themselves with the depths of Satan, that are no better Comforters then Jobs Friends were? Christ himself was affected with all our temptations, that he might know how the more feelingly to pity others. Thus a Minister that hath himself been in the deep matters of God, that hath himself been exercised with all kind of temptations, he can only tell how to speak to the heart of another. So that you see, much wisdom is required in the giving of comfort. Alas, every sick man, every dying man, looks we should give comfort, and they would have a word of comfort! Oh, but what hath thy life been! What truth of grace is there in thee? Have not some wicked men cried out of their sins, in fear of death, and public judgments, as Pharaoh did? Therefore we must take heed what we do; we must not comfort, whom God would not have comforted. Here is great wisdom required.

A third part of his Doctrinal Key, is, To rebuke and reprove for sin. Now, how great a skill is it, wisely to reprove, to have zeal and knowledge together? Some must be reproved sharply, T • t. 1.13 cuttingly. We must not spare. Thus John called some a generation of vipers, Mat. 3.7. and our Savior, Woe to ye Scribes, Pharisees, Hypocrites ; many times repeating that, upbraiding of them. These were obstinate impenitent Hypocrites, Mat. 23.13, 14, 15. and little blows will not move them. Others again are tender, tractable: meekness will do more than austerity So that there is scarce anything requireth more wisdom than public and private reproofs. Men can so hardly bear them, Genus quoddam Maritirii est reprehensionem▪ patienter ferre, It is a kind of martyrdom to bear a reproof patiently. And Ministers are either apt to be too awful, and pleasing of men, or else too boisterous or passionate. So that the Shepherd of irrational Sheep, have a far more easy task, then spiritual Shepherds of men especially in superstitious Customs, in false ways of worship. Here an Angels wisdom will scarce suffice. What a trouble was that to the Church in her infancy, about the retaining or leaving the Jewish Ceremonies? The Questions and differences grew so hot, that it had almost torn the Church in pieces. The Council of Jerusalem was called about this; many still Judaizing thought, that if you took the observation of times, and outward Ceremonies away, you took away all Religion. Paul in his Epistle to the Galatians, and Rom. 14. is very diligent to inform them about this, endeavoring to make them spiritual, and to draw up their hearts from those beggarly elements: Paul was circumspect how to walk in this slippery Controversy, To the Jew, I became a Jew, 1 Cor. 9.20. Not that he was a dissembler, or an Hypocrite, or humoured them in their superstitious weakness, but he took upon him all sweet affections; he was as a Jew to a Jew, as weak to weak; he would consider them, as if he were in their case: Yea, to walk in these Controversies was so hard, that Peter gave great occasion of offense; yea, Barnabas was also laid aside, for he did not 〈 in non-Latin alphabet 〉 , which made Paul resist him to the face, with this dissimulation, Gal 1. Now if the Apostle, was so industrious to root out the practice of those Rites and Ceremonies, which yet God himself had once commanded, how much rather should we those things which were brought into the Church, without any command of God, or warrant of Scripture, but merely by the will of man?

As for the other kind of Keys, Church-Government, the wise managing of that, is far more difficult, then Political: But I shall wave that, as not so proper to this Text.

Let us consider the Reason, Why this Doctrinal feeding requireth such skill and Prudence. And

First, Because divine truths are not to be managed by human, worldly wisdom, but by spiritual wisdom: As it's God that teacheth people to profit, Isa. 48.17. so it's God that teacheth the Minister to preach profitably: Hence the word of wisdom is reckoned among the gifts of God's Spirit, 1 Cor. 14. and the Apostle saith, We are not able of ourselves to think a good thought, 2 Cor. 2.5. as some expound it, in the way of our Ministry, we cannot think that which is good and profitable to men's souls without God: Hence as of Christ the chief shepherd it is said, the Spirit of wisdom, counsel, and understanding shall rest on him, Isa. 11.2. so it would be happy if the same Spirit proportionably did rest on inferior shepherds, I have caught you with an holy guile, 2 Cor. 12.16. There are divine stratagems to win men's souls, and if Aholiab and Bezaliel are said to have the Spirit of wisdom given them to build the material Tabernacle, how much more do others need it to edify this spiritual one? Exod. 36.1. Seeing then the managing of holy truths is not had by human prudence, but by wisdom from above, we must be Scribes instructed to the kingdom of heaven : we are not born but made Preachers of the Gospel by God, no marvel if this be so great a work.

Secondly, Therefore is wisdom necessary in our preaching of divine things, because the miscarriage of these precious truths, is a far greater loss then any earthly loss. It's pity for want of skill in any calling to miscarry in a man's worldly affairs, but much more in heavenly; there needs not only faithfulness but wisdom. A wise and faithful steward it is that makes five multiply to ten. If the Prophet speaking of the Husbandmans skill, about his several grains, tithes, and wheat, having several instruments for them, saith, his God teacheth him, Isa. 28.26. otherwise planting, and sowing, and all cost would be in vain; so it's here, if God teach us not, direct us not, all our preaching is in vain, and our Sabbath days are lost. Our Savior would not have any piece of material bread lost, but asketh them, how many baskets full took they up? why then should anything be lost of the bread of life?

Thirdly, Therefore is wisdom necessary, because of the untowardness and unteachableness of people, which have sundry humors, sundry appetites, sundry affections, and desires; Nazianzen was much affected with the difficulty of his Ministry in this respect; so many opinions, so many different affections, and desires: that which draweth on some, will drive others away; now who is able to administer fit and convenient food, but he that is endued with heavenly prudence?

Use. To show people's duty, how much they are to pray unto God for their teachers, that they may be directed into all good thoughts for their souls good. Thou gettest no more profit, thou canst not understand, thou art not affected, Oh see, if this be not a just reward for thy want of prayers for thy guide! How often doth Paul desire the prayers of the people he writes to? how happy is it when the Ministry is profitable to thee, and thou art profiting to it? As God must be with the Preacher, so he must be with the hearer: a coal of fire on his tongue to purify it, and a coal of fire on your ears to cleanse them. Oh then how ungodly are they, who instead of praying, curse, grudge, and nourish malice, for the Ministers work sake merely, when that should make him honorable! Consider, why is the Ministry good to others and not to thee? why is it the word of power and wisdom to others, but of weakness and folly to thee; See if all this cometh not by thy profane neglect and contempt of earnest prayer for to make it so to thee? it's honey to others, but gall to thee, it's a savor of life to others, but death to thee. Some sin or spiritual judgment is upon thee, and therefore be afraid.

The second Doctrine remaineth to be amplified, which is,

That it's very necessary to have a people instructed with the principles of Religion, before they make further progress in Religion.

Thus the Apostle, I have fed you with milk. Children, as they speak like children, think like children, and do like children (as the Apostle in another case, 1 Cor. 13.) so they have meat fit for children. And this point is of great consequence. For how universal and damnable is the ignorance of most, who have not yet learned the Alphabet of Religion, scarce have heard whether there be an Holy Ghost or no? Who, though they have Christ often in their mouths, yet know not what Christ was, and thereupon may justly have that doom upon them, which our Savior passeth upon the woman of Samaria, Ye worship ye know not what ; Joh. 4.22. To open this Doctrine,

Consider first, And bewail the miserable atheism, ignorance, and blindness that every man naturally is born in, about Religion and divine truths. Hence Eph 5.8. they are called darkness itself, in the abstract, and the natural man cannot receive the spiritual things of God, 1 Cor. 2. Zophar compareth every man by his birth to the wild Asses colt, Job 11.12. What is more brutish then that? Now there are thousands of people, and those living in the Church of God, who are not yet come out of this brutish ignorance, men that never felt this Sun, or day-star of the Gospel arising in their hearts. Thus as God promised, knowledge should cover the face of the earth, as waters do the seas, Isa. 11.9. Darkness covers our Congregations, as it did the chaos at first.

Secondly, As people are thus naturally ignorant of divine truths, so also their willful slothfulness about them is much more damnable. He that doth not know his masters will, shall be beaten with many stripes; but he that shuts his eyes that he may not know; he that bids the knowledge of the most High, depart from him, he shall be beaten with more stripes. Oh then! why is it that thou art such a blind Bat, or Owl in the day of the Gospel? thou canst not say, it's impossible for us to get knowledge; No, how great are the helps and means that God hath vouchsafed in these days? Theodoret tells us, That in his days, the common sort of people, maids, old women, handycrafts men, laborers, these could all tell the ground of their faith ; but there are few among us who can rise up to that duty, to give an account of our hope, yet the Scripture requireth this of all, 1 Pet. 3.15. Why then dost thou say, I must know how to work, how to plow, to sow, to maintain my natural life, and not also be as diligent about thy supernatural?

Thirdly, Because naturally we are thus like a wilderness full of briars, therefore God hath strictly commanded this duty of instructing, and informing those that are rude and ignorant in the ways of God. And this duty is not only upon the Ministers, but the Scripture commands it indispensably upon Parents and Governors. Thus in Deut. 6.7. they are commanded to wh • t the law upon their family, and to write it upon the posts, and to be speaking of them daily: Thus Joshua and Abraham, they made their family to serve the Lord, which cannot be without the knowledge of him. In the New Testament, Paul commands parents, To bring up their children in the knowledge of the Lord, Eph. 6.5. And Solomon's Proverbs are full of these exhortations. For certainly if the Scripture say, Jer. 9 23. Let not the rich man boast in his riches, nor the great man in his honors, but in that he knows God ; then the endeavor of parents to provide wealth, riches, lands, or a great portion, is nothing so acceptable, as to teach them the fear of God. Oh therefore that at last our families might be made Christ's Schools, wherein the principles and commands of Christ may be frequently urged! Oh who can make lamentations bitter enough for the neglect of this! In many Families, there is the Devils School; people may learn to curse, to swear, to become brute beasts: But to have the Knowledge of God taught, would be the greatest burden in the world. Well, consider that of Jeremy 10.25. Pour down thy wrath upon the Families, that call not on thy Name : Which by consequence, at least, reacheth private Families and Housholds. And how can they call, if they do not believe ? and how can they believe, if they do not know ? As Aristotle observeth, That Families are the beginnings of Common wealths ; and so they are good, or bad, as particular Families are. So it is with the Church, that consists of particular Families. But if they be like a Cage of unclean birds, like the Wilderness, wherein dreadful Birds are, what good can be expected from a Church consisting of such? Men speak of Houses where the Devils walk, where spirits haunt, men dare not dwell there: I tell thee, That a Family where ignorance and profaneness is nourished, is an house, not only haunted, but even possessed by Devils. And how canst thou eat, sleep, and live in such a place?

Fourthly, In the primitive times, there were a rank of people, that were called Catecumini, (as we said before) Candidati, or Competentes ; such who being converted from Paganism, were not yet fully instructed in the matters of Religi • n, and therefore they had time to get knowledge, before ever they were admitted to Church-Communion. And answerable to this, there was a Catechist, one whose work and office it was, to instruct such before they were Baptized. Thus you see, how careful in Antiquity they were, that they might have no ignorant persons among them. And certainly, as in all Arts, there are Principles which must be learned, before they can come to Conclusions ; so it's here in Religion. And oh, that we could see this Knowledge brought in amongst people! To be a Christian, is to be anointed ; and this Unction teacheth us all things, (Joh. 2.20.) viz. necessary to salvation.

Fifthly, Principles of Religion (largely so called) are of two sorts; either Corrupt, Idolatrical, and Heretical ; or true, Sound, and Consonant to the Scripture. Now there are many in the world, are too forward to infuse poisonous and dangerous Principles; so great a matter is it, to consider what men are seasoned with at first, either privately or publicly. Thus many are infected with Popish and superstitious Principles; many with erroneous and false Doctrines; and these foundations being laid, it's very difficult ever to remove them. As the vessel is first seasoned, or the tree at first planted, so it is likely to continue. The Apostle calls those Jewish Ceremonies, the beggarly elements, Gal. 4.9. or Principles of the world. Why so? because the superstitious Teachers made them the first Elements, the Principles, the foundation of all; and therefore they thought all Religion was taken away, if they were removed. And thus you have divers persons, they have indeed some Principles of Religion, but they are Popish, and Superstitious, such as put out the Knowledge of Christ, and the Scriptures. And, It's a twofold labor (as Socrates said) to a perverted Disciple of his, to teach them, for they must first be untaught their erroneous Principles, and then must be instructed in the truth. Oh then, look to this, that thy Principles about Religion be not false, ignorant, and superstitious ones!

Sixthly, The true Principles of Religion, are reduced to several heads, and are both short and easy, but necessary to be known. The Doctrine about God, and Christ, and our selves, which is the Credendum. The Doctrine about Faith and Repentance, which is the Agendum. And about things to come, which is the Sperandum.

About God, we are to believe, That he is, and a rewarder of those that seek him. About Christ, This is eternal life, to know Jesus Christ, (Joh. 17.2.) and the holy Ghost ; for, we are Baptized in his Name. About our selves, the desperate pollution of our natures, the heinousness of sin, the aggravation of the curses of the Law.

The things to be done, are Repentance, which driveth out of our sins; and Faith, which driveth out of our own righteousness. But because these are Divine Works, therefore a man must be regenerated and born again. And this Principle Christ insisted on to Nicodemus, Joh 3.

The things to come, are, The Resurrection of the Body ; The immortality of the Soul ; The Day of Judgment ; The He • ven and Hell, provided for the godly and the wicked. These Principles are plain and easy; not to flesh and blood, but in respect of the manifestation of them. They are laid down clearly in Scripture: None, without horrible impudency, can deny them. Indeed, there are many sublime Disputes about the Trinity, and about Christ's Incarnation; but these are not necessary to be believed by everyone. Oh then, how great is thy ingratitude! God hath made the necessary things easy, and plain, and yet thou art not acquainted with them. If God had commanded some greater matter of thee; If he had required all thy time, all thy study, thou wast obliged to have done it. How much rather in things of so easy apprehension?

But now, when we say, These divine Principles are easy ; you must take heed of two mistakes.

1. We do not mean, that the divine Faith and Belief of them, is easy to flesh and blood; no: but they are easy, supposing the grace of God, in respect of other particulars in Religion For otherwise: To believe with a Divine Faith, viz. by the Spirit of God enabling upon divine Authority, (which is only true Faith) is the immediate work of God's Spirit. Therefore Faith, though it be but Historical, and not saving, is the gift of God. When we desire a Knowledge, and Faith of these Principles, we mean not such a Faith as most men have, a Faith of custom and human education; a Faith, because they are brought up in such a Religion: but upon Judgment and Knowledge grounded upon the Scripture. That which is usually called the Colliars Faith, To believe as the Church believes ; Is the Husbandmans, and the Tradesmans, and the rich man's, and the poor man's Faith, too much in the world. So that as Christ saith, His yoke is easy, and yet also it is very hard: Easie to the heart sanctified, but grieveous to the unregenerate. So it is here: The Principles of Religion are easy and plain to the mind enlightened, but they are either foolishness, or absurdities to the greatest Scholar that is, if h • s heart be not opened. And thus Paul found himself derided, and called a Babbler amongst the Athenians.

2. We do not mean, that the bare saying of the Principles of Religian by heart and rote, is the true believing and knowing of them. As the Child is not said to be fed with milk, unless it swallow it down, and be nourished by it. So neither can they be said to believe the Principles of Religion, unless they do with understanding apply them▪ and receive them into their hearts. But this is all that most attain unto, they can tell you, God made them ; That Christ is their Savior ; That they must repent of sin: But these things are by mere rote. They learn them, as formerly in Popery they learned their Prayers in Lattin, they knew not what they prayed for; so neither these, what they do believe.

Now the Groun • s for Instruction in these Principles, are,

First, Because God accounts of no zeal, nor devout affections, if they be not the fruit of Knowledge. Thus Christ told the woman, that was so zealous for her Fathers worship, Ye worship ye know not what, Joh. 4 22. Though God once accepted brute beasts as a S • rifice to him, Yet now (saith the Apostle) let's offer up ourselves a reasonable Sacrifice, Rom. 12.1. The Jew had a zeal, but not according to Knowledge. Therefore those crafty Principles in Popery, to keep men in Ignorance, (to make it the Mother of Devotion) that thereby they may reign, and do what they list, is to lead men blind-fold into Hell.

Secondly, The Principles are Foundations, and are the Root. Now, he would be an unwise Artificer, that should intend to rear up a House, and lay no Foundation. So that, as long as we preach to a people ignorant of these, we have no bottom to stand upon. Principles are like Seed: Every poor man will make hard shift to get Seed to sow with.

Thirdly, Without this good Foundation laid, no Preaching, or Duties, can have any spiritual effect. For, Why are not the brute Beasts? Why not fools and mad men, capable of any benefit by the Word preached? But, because the one have not rational souls; and the other, though they have them, yet the actual use and exercise of Reason is bound up. It is thus with all people destitute of Fundamental Principles: All is done in an unknown tongue. They are Barbarians to us, and we to them.

Fourthly, Conversion cannot be wrought without some Knowledge of the Principles. We cannot believe in him we do not know. We cannot love him we do not know. The Heathens, they indeed, built an Altar To the unknown God But it is unsufferable for a Christian, if a Christian should perform his duties to an unknown God, or unknown Christ. They must understand, and so be converted, Isa. 6.10. God makes light shine out of darkness.

5. The Knowledge of these Principles is necessary to salvation. You that are ignorant totally of them, cannot upon any just grounds hope for salvation. This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.2. They are a people of no understanding, therefore he that made them will not save them, Isa. 27.11. God would have all men to be saved, and come to the Knowledge of the Truth, 2 Tim 3.7. Oh then, how should you, who sit in this palpable darkness be afraid! People use to fear in the dark; and certainly thou should bewail thyself. I am an old man, an old woman; I have lived thus long where the word hath been preached, and yet how little do I know.

Sixthly, None can pretend excuses for their ignorance herein. To have much Knowledge in Religion, there is required much time and study; many abilities, better education. But for these Foundations, none can excuse, themselves because God hath revealed them in a plain easy manner: He that runneth may read them. So that it is our slowthfulness if we do not know.

Seventhly, Want of sound Knowledge in these, makes many Errors and Heresies. Many affect to speak, and hold opinions in Religion, before ever they were well instructed. Those that did not hold Christ the Head, they presently fell to the worship of Angels. The empty straw, is carried about with every wind. He that hath no bottom, moveth up and down.

Use. Of sharp Reproof, to such who continue in this damnable Ignorance, and that though they live where the Word is preached. If the Corinthians were to be blamed because they could not bear strong food, what then belongs to them who are not capable of milk? The very Principles of Religion are too hard for them. They know not what you mean, when you speak of these things. Thus they are as brute beasts, made to be destroyed. You may find as much knowledge of God, amongst Pagans and Heathens, as among some that live in the bosom of the Church. Some have not the Knowledge of God; I speak to your shame. Many have not the Knowledge of God; It may be spoken to the confusion of our faces How doth this darkness cover men's faces by Aitheism, profaneness, and great negligence? They make it not their business to inquire after Knowledge. They greatly n • glect the means of Knowledge, Prayer, Hearing, Reading, Instructing of others. Say a man be greatly Ignorant, and you say he hath enough to damn him to all eternity: He will commit any sin; He will embrace any Idolatry; even as the man in the dark stumbles, and knows not where he goeth. Especially, this is a sure bar against receiving of the Sacrament, for that requires discerning of the Lord's body, of examining themselves; which can never be done without a competent measure of Knowledge in Religion.

For hitherto ye were not able to bear it, neither now are ye able.

These words contain the reason of Paul's prudence, in dispensing spiritual meat to the Corinthians, milk, and not solid food. We may not preach all things to all people. There are giants and dwarfs; there are carnal and spiritual.

The words have no difficulty, only our Translators supply a word, for in the Greek it is thus only, For hitherto ye were not able, neither are ye now able ; they supply [to bear] or to concoct and digest; for he pursueth that metaphor, of making Truth the food of the soul. Veritas est cibus animi. Such a defective expression we have of the Hebrew word 〈 in non-Latin alphabet 〉 potero, Isa. 1.13. speaking of their solemn feasts, I cannot bear them. And Psal. 101.5. Him that hath an high look, I will not bear. So that the words denote the weakness and infancy of these Corinthians, and that, though they had given themselves up to the faith of Chr • st, and had daily waterings by the Apostle, after their first plantation. Observe,

That it is a great sin and just reproach to a people, that have lived long under the means of grace, if they have not got the due profit by it.

The Word preached is commended in Scripture for several and divine operations. Now if thou hast many years been under these droppings, and yet art a dry wilderness, how unsufferable is it? In other things of the world, you think it not to be endured. You send your children to be taught, and if in many years they should not yet be able to spell the Alphabet, you would think all cost in vain. If year after year you plow, and prepare a field for Corn, and yet there come up nothing but weeds and thistles, this is a vanity of vanities, and vexation of spirit. What the Heathens speak of their Tantalus, to be up to the chin in water, and yet ready to perish for thirst, is true in thee.

For opening this, let us consider, What are those choice and noble effects of the Ministry, for the defect whereof a people may be severely blamed. And they are of two sorts, Intellectual upon the understanding, or Pract • cal upon the heart, affections, and outward conversation. For the Word of God is both a shining and a burning light. And for the first, That people will be found without all excuse, and under a great condemnation, who have not found those intellectual effects.

First, Illumination, and enlightening of the understanding, to believe the first principles and foundations of Religion. Every Science, and so that of Divinity hath its first principles, which are easy and plain. Principia luce suâ lucent, they shine with their own light, as the Sun shineth with its own light, you need not another Sun to see it. So that if these principles, this light be put on the Candlestick, held out in the Min • stry, they of themselves do easily enlighten the whole house; that is, Suppose a man come with attention and faith, (for oportet discentem credere, and principles cannot be proved ;) but especially the sanctification of the Spirit of God is required. So though the Sun be never so visible, if the eye be not prepared, all is in vain to a blind man. Now then supposing this, Who can plead for that damnable ignorance in many people, that have lived so many years, where the Word hath been preached? What can such say more than Heathens or Pagans, that do all things to an unknown god (as you heard) and believe, and worship they know not what? I tell you, such have not the first stone yet laid for any spiritual foundation. What do such Bats and Owls in the Sun-shine of the Gospel? Oh if thou hadst lived in Sodom or Egypt, it had not been such a wonder, but in Jerusalem to be so blind, argueth thy case damnable!

Secondly, The Word preached expects this effect, not only to lay a foundation, but to build upwards, not only to plant, but to grow. Thus Ephes. 4.13. the Offices in the Church are to bring us to a full stature in Christ. Paul went up and down to confirm and increase, where he had laid a foundation. Where God gives talents he looks for increase. The Ministry is a talent, of which God will require a strict account: So that it's a just reproach to a people that live under the means, if they be not out of the lower form, if they have not left first and low principles, rising to higher perfection: As Paul doth sharply reprove the Hebrews for this want of growth, Heb. 6. Oh then sit not down at the lower round in the ladder, stay not at the bottom of the hill. Christianity is a race. There is work, and work enough for thee. Thus David prayeth, His eyes may be opened to understand the wonderful things of the Law, Psal. 119. His eyes were already opened, and he had more knowledge than his teachars, yet he prayeth as fervently to have his eyes opened, as if he were a beginner, and Eph. 1. Paul prayeth for those already enlightened, that the Spirit of wisdom and illumination might be upon them. What Paul said to Timothy, Let thy profiting appear to all, 1 Tim. 4.15. so say we, you that hear and enjoy teaching, Let your profiting appear to all. Let all the world see, there is a vast difference between living under no Ministry, or a negligent Ministry, and an instructing one. If Corn should grow no better in improved grounds, then in the barren heath, it would be very strange. To a blind man, the day and night is all one, he seeth as well at one time as another. Oh fear thyself in a state of blindness, to whom preaching and no preaching, the Ministry and no Ministry is all one, for thou makest no more progress!

Thirdly, A third Effect of the Ministry is, To establish and settle in the truth, to give a sound mind▪ For through men's corruptions, pride and vain-glory, the Ministry, as it may increase men's parts, so accidentally increase their errors. As April -showers that make the flowers fresh and sweet, so cause many croaking frogs also. This age doth testify it; If men get any knowledge, any parts, or abilities, This is like new wine in old bottles, it breaketh the bottles. The sails are too big for the ship, and so they are Doctors, before they be Discipuli, they are teachers of others before well taught themselves. Now it's a shame and a blame for any people to run into erroneous Doctrines, that enjoy a sound Ministry. Mark that place, Ephes. 4.14. speaking of the Office of the Ministry, one effect he mentioneth is, That we should not be carried away as children with every wind of Doctrine. Hence Ministers are called Guides and Shepherds ; and a great preservative it is to attend upon them, and submit to them, not with a blind obedience, but as owning the institution of Christ, and the way to keep from falsehoods; and this is not to preach ourselves, but your good. It's best for the sheep to keep to his faithful Shepherd. They are not infallible it's true, much less art thou infallible; therefore a blessing is to be expected in God's order.

Lastly, It is a shame to a people living under the Ministry of the Gospel a long while, if they are not thereby furnished with abilities for those several personal duties, that God requireth of them. As for example, Parents must bring up their children in the knowledge of the Lord. Private Christians are to have the Word dwell so plentifully in them, that they are to admonish one another. The Husband is to instruct his wife at home, if she doubt of the things of Religion. They are to instruct, rebuke, as occasion serveth. Now how uncomely is it (as we formerly shown) if thou a man so old, so long hearing the Word preached, canst not discharge these personal duties? Oh the dreadful account! Oh the many duties God looks for at your hands, which will not be expected from others!

In the next place, Let us observe, what a sin it is, if people are not able to bear, or receive, the practical operations of the Word. For all knowledge, if it be not after godliness, is a tinkling cymbal. The Word is not only the tree of knowledge, but the tree of life also. And

First, The Word is usually clothed with this Majesty, as to awe men's consciences, to make them civil, to cause them to forbear many gross and rude ways they were once accustomed unto. Thus Johns Ministry, though it did not convert Herod, yet it made him do many things gladly. The rocky and stony ground was a little mollified on the top to receive the Word, though it was not soft at bottom. The Word, though it doth not soak to the bottom of men's hearts, though it doth not enter so deep, yet it thaweth above sometimes, and men grow more civil. This makes the walls fall down, though it doth not take the City. Oh woe then, and again woe to that man, to whom the Word hath not done so much as this, but he is as profane as a very beast, as if he had lived in hell, and not under the preaching of the Word, which is called the kingdom of Heaven! The wild beasts of the field, they hide themselves, when once the day begins to break forth. And certainly, profane, uncivil men, should even call to the mountains and hills to cover them, rather than be seen in such evil ways. Those that are drunk are drunk in the night, saith the Apostle, 1 Thess. 5.7. and they are called, works of darknsse. Why then dost thou stumble in the day? Thou hast light to see where thou shouldst walk. The Apostle speaks of one sort of wickedness, That it was not so much as named among Heathens, 1 Cor. 5. Oh then, How many gross sins are there, that should not be so much as named, much less practiced among Christians! It's a dishonor even to the word of God, if thou shalt not do so much, which the very light of nature, and moral Philosophy hath done among others.

2. The word of God (which is indeed the proper work of it) doth convert, regenerate, make men new creatures, not only civil, but godly, doing things from God, and through God, and to God. Herein the word of God discovers itself, to come from God, because it makes men of a divine nature. Every agent assimilates the Patient into its own nature: Fire will turn all things into fire: And thus the word of God coming from Heaven makes men heavenly. They that live under the Sun are coloured by the beams of it. Oh then, how cometh it about, that thou hast lived so long under the means, and knowest not these things? The Doctrine of Regeneration, of a new creature, thou art not able to bear. It's above thee, it's a riddle and a paradox to thee, as it was to Nicodemus. Paul speaks of these very Corinthians, That they were his epistle to be read and seen of all men, 2 Cor. 3.2. They were h • s walking epistle, what he had commanded them to do, they willingly did it; all might see, what preaching, what godly exhortations Paul gave by their lives. Oh it's an happy thing, when a Minister can say, You are our Sermons to be seen and read of all men! All men by your lives may see what is preached to you, and what you hear. Christ said to the Pharisees, You are of your Father the Devil, and his works you do. Let the contrary be applied to you, You are of God, and his words you do. Observe that place, John 8.47. Ye therefore hear not my words, because ye are not of God. See what terror is in this place. If a m • n receive not God's word, and manifest it in his life, it is, because he is not of God. There is not a greater sign of reprobation, than disobedience to God's will, and rej • cting his Word preached.

3. The word of God should have this effect, to make men willing and glad in the hearing of it. Nothing should be more necessary and pleasant to them. What high price did David put upon it? It was more necessary than his food. With what delight and alacrity did they exhort one another to go to the house of the Lord? The preaching of the Word is like setting up spiritual trading and merchandize, how busy and active should men be? It's the Spring time, for spiritual Bees to make honey. It's the Summer time, for spiritual Ants to labor and treasure up. Since the days of John the Baptist until now, the kingdom of Heaven suffers violence, Mat. 11.12. They take it by force. Thus the Scripture exhorts, Heb. 3. While it's called today. And again, Now is the acceptable time. Some are threatened to run from East and West, from North to South, because of the famine of the Word, Amos 8.12. You should do as Joseph in the seven years plenty, he laid up against the seven years famine. Even Johns hearers, though they had no bottom of grace, did for a while rejoice in his light. Oh then, how uncomfortable is it to see men live like brute beasts under the Ministry, not prizing of it, no ways thankful to God for it; but like the Prodigal regard husks, when manna is near!

4. It's a sin and reproach, if where the Word hath been long preached, there is not a preparedness for, and conformity unto all the instituted Ordinances of Jesus Christ. The Church is a spiritual Society, and have a visible Communion, or external Form; and that consists in Preaching, in Administration of the Sacraments, in godly Discipline, spiritual Censures upon obstinate Offenders. Now all Congregations should be able to bear these things. When our Savior told his Disciples, That they must eat his flesh, and drink his blood ; some cried out, This is an hard saying, Who can bear it? John 6.60. and from that time forsook him. And thus it is in spiritual Discipline, to have comely Order about the Sacraments; all that walk disorderly admonished; the contumacious cast out; men cry out, who can bear it? and to this day they cannot bear it. These Corinthians had gross abuses crept in about the Lord's Supper, Men did not examine themselves, they came drunk and irreverent. Therefore the Apostle brings them to the first Institution, 1 Corinth. 11. Now these things particular Congregations should be prepared for.

Lastly, It is their shame, if they cannot bear and submit unto all those duties of self-denial, taking up the cross, preparation for persecutions. We may observe, that our Savior, and so the Apostles, did much endeavor to take men off from expectations of carnal advantages by the Gospel. The Devil shown all the glory of the world; but Christ all the misery and temptations that would accompany the profession of his Truth, Ye shall be hated of all men for my Names sake, John 15.19. So that where the Word hath been preached, there men must bear commands, and also many sufferings.

Use of Instruction. If ye would receive the Word in the light and efficacy of it, keep not any compliance with human and carnal lusts; The Truth is above your natural understanding, and the duties above your corrupt lives and affections. Sore eyes cannot bear the light. Festered wounds cannot bear salt, and yet the Ministry is both light and salt. Think if there be Truths, if there be purity, you cannot bear them. Know also, there is wrath and vengeance for the refusal of these, And who can bear them? Who is able to endure those everlasting burnings? You cannot bear the Sermon, that bids thee, Depart from sin, How then that terrible sentence, which bids thee, Depart into everlasting burnings?

Verse 3. For ye are yet carnal.

PAul having in the verse before declared the reason, why he fed them with children's milk, viz. because they were not able to digest solid meat. In this verse, he comes to the Designation or Specification of this their Infancy and Incapacity. And this he declareth,

• 1. Generally, For ye are yet carnal.
• 2. Particularly, In their envyings, strifes, and factions that were amongst them.

At this time, let us view the General, For ye are carnal. In what sense the Apostle called them so, is explained, verse. 1. viz. not absolutely, but comparatively. They had the seed and root of grace, but yet corruption was also very prevalent in them.

Object. To what hath been said in explication of this, you may make one Objection, Why the Apostle, if they were godly for the main, doth call them carnal: Is it not a certain Rule, that the denomination ought to be from the greater or better part? Do we not say, there is an heap of wheat, though some chaff and cockle be among it? And do not the Orthodox say thus to the Papists? For when the Papists say, That if there be corruption in every work we do, if a godly man hath a principle of sin in him, as well as of grace; Then (say they) we may as well call him a wicked man as a godly man, we may as well call it a sinful action, as a godly action.

To this it is answered, That seeing a godly man regenerated is made a new creature, and so that which is fundamentally predominant in him is grace; and sin is praeter naturam, beside his nature. Insomuch that the Scripture saith, Being born of God, he doth not sin, 1 John 3.9. He is a godly man, but not perfect. As a sick man is truly a man, if life be in him, though not a sound, healthful man. This must be granted; and therefore these Corinthians, that were godly for the main (we speak not of individuals, but indefinitely) when absolutely considered, are called Saints, 1 Cor. 1. and the Temple of the Lord, and the sanctified ones in Jesus Christ. But if we take them comparatively, as the Apostle here doth, then that Rule comes in, Minus boni respectu majoris, habet rationum mali. So that if these Corinthians were compared with others of greater progress, they were carnal. Even as in learning, one of competent knowledge, compared to an eminent Scholar, is but an ignorant man: so that this is spoken by way of reproach unto them. They suffer those remainders of corruption in them to prevail; they cut not off the hair, wherein the strength of sin lieth; they have a flux of this noisome blood running on them, and yet they seek not out to a Physician, to have it cured. Observe,

That the relics of corruption, which do abide in the godly, ought to be an heavy burden to them, against which they are daily to strive and combat.

As God, when he gave the Israelites Canaan in full possession, yet let the Inhabitants and wild beasts be still there, not totally destroyed, that they might have daily exercise and dependence upon God. So it is here▪ though God hath put thy soul in full possession of Christ; though thou art renewed and sanctified, yet all that corruption within shall not be subdued; but this is left like a thorn in thy eyes, and a prick in thy side, to make thee pray often to God for his grace. Hence are those commands even to such that are godly, To mortify the deeds of the flesh, Col. 3.5. And to crucify them, Gal. 5.24. which argueth, sin hath some life in them still. And the Apostle, Rom. 6.12. exhorts, That sin may not reign in their mortal bodies ; He doth not say, let it not be, but let it not reign. Though the Tree be cut down, yet here is the stump and root in the godly. To open this, Consider,

First, That even the most spiritual that are, the Christians of the first magnitude, even those that shine like Suns in the world, have yet spots, blemishes and wrinkles in them. So that not only these Corinthians, of an inferior form, but even Paul himself, who reproveth those for being carnal, yet Rom. 7. he complaineth of himself, That he is carnal, and that when he would do good, evil is present with him. That Chapter doth excellently declare, what a great conflict and combat the people of God have in these: for when they would believe, unbelief hindereth them; when they would be heavenly-minded, earthliness hinders them. And Gal. 6. the Apostle speaks there universally of all the godly, of those that are Pillars, as well as others, of the • yes and head in the body, as well as the feet; The Spirit lusteth against the flesh, and the flesh against the Spirit, Gal. 5.17. That the things you would not do, those you do. So that it's plain, no godly man in the world, is enabled in his whole heart with all might to what is good, as Adam, or the Saints glorified in Heaven; but they have opposition within them. They have heart against heart, mind against mind, will against will, affections against affections. They are like a blind man, and a dead man coupled together. Austin did much dispute this point, by reason of the Pelagians, Whether any man might be perfect in this life, free from all sin? And although he seemed not to deny, that a man might be, yet he affirms (de facto) none ever was. But that former also must be distinguished of. For if you regard the power of God, no question he can cure all diseases. He that gives thee any degree of grace, can make thee altogether godly. God who made the world by degrees in the space of six days, could have done it in a moment, as Austin thought he did. And so may we say, Men may be without sin. But if we speak of the ordinary power of God, or his declared will, whereby he hath decreed not to give to men such a measure of grace, as shall subdue all sin, then we say it cannot be: But the best gold will have some dross; The best Garden will have some weeds. Hence they have a perpetual pattern of Prayer, which a David, a Paul is to pray, as well as babes in Christianity, that God would forgive their sin. So that this is an undoubted truth, that even the most holy carry about with them a body of sin, which they are always crucifying.

Secondly, Yet there are other Christians, who have sin more prevalent over them, and are easier overcome, and these deserve more to be called carnal than the former, their corruptions are more visible than their grace. As David had several degrees of worthy valiant men; some were valiant and strong, but did not attain by far to the degree of the first Worthies. Such a degree there is in Christ's soldiers; all have spiritual strength, and the armor of Christ upon them; but there are some who are the worthies of the first rank; others there are, who are negligent and careless, who often fall into the enemies hands, and get wounds and blows often to their consciences. It's a sad thing to see a godly man, not keeping his garments clean, but spotting and defiling them by the pitch in the world. They walk as men, saith the Apostle; carnal, as others; proud, as others; earthly, as others; passionate, as others. Oh take heed, that thy life be not as the sluggards field, all grown over with briars and thorns! This is too often, that men hide their light in a bushel; nay, lose their savourinesse; although godliness be in the bottom, yet nothing but bitterness and corruption doth appear.

Thirdly, As corruption doth thus abide in all the godly, and worketh differently, so it doth sometimes flame out into open fire; so that it's no longer the lust and motions of sin within, but the gross operations without. In Peter, you see what a leak there was ready to drown the whole Ship. He perfidiously denieth his Master with terrible cursings and execration. We need not tell of David and others. The Apostles, how often did they discover their carnal frame of heart, by contentions about honor and primacy? Thus you see, 〈◊〉 ••• ven in the godly, there are not only sparks and seeds of sin, but through negligence and carelessness they may notably backslide and fall into the hands of the Philistines, into the hand • of gross sins. It is greatly disputed, Whether the sins they may fall into, may be called reigning sins? Some learned men say, I; some say, No: But they may be reconciled, by a true explication of the word [reigning] for they do not so reign, as to have full possession, with plenary delight, and constant content. Indeed David did deliberate and willfully consent to accomplish his wickedness; so that for the present, there was no actual resisting in him; yet there was the life of grace radically in him, he was kept by God's power, and the promise against his own will. And thus in regard of that dominion of sin, for a while it might be said to reign; but because this was not perpetual, grace quickening of him, to recover again, it is justly said not to reign. Now because such sins may arise, and carry the whole man away captive; therefore the godly are exhorted. To watch and pray, 1 Pet 4, 7. Yea constantly to pray, That God • old not lead them into temptation. Whereas if there were no tinder within, upon which the sparks of temptation falling, would presently blow up, there need to be no fear of any temptation.

In the next place, Let us consider, Whence it is that the godly do not fully conquer sin: For if you respect Christ he is greater than the Devil; and if you respect grace, that is more efficacious than sin; How then should any lusts, passions or motions abide in us? Now the efficient grounds are these: And then the final grounds shall be mentioned afterwards.

The efficient, first, Because original corruption, which is the fountain of those streams is not wholly dried up. We cannot expect the streams should be dried, when that is not. Marvel not then, if the godly are carnal, diffident, earthly, froward, for that which nourisheth these is not destroyed. Though Samsons hair be cut off, yet it is not pulled up by the root. There is the law of sin in the members, as well as the law of God written in their inward parts. So that there cannot but be those sinful affections and corrupt desires stirring in thee; these noisome vapors cannot but exhale, as long as that filthy lake or bog is within thee.

2. The Spirit of God by which we come to mortify these corruptions, doth not put forth its full power. It's a free agent, Rom 8. If ye through the Spirit, mortify ; So that by the Spirit of God, we come to conquer and subdue sin. Now this is not in our power, no more than the Apostles could miracles, when, and how much they listed (though there be some difference between miraculous gifts and sanctification.) If the Spirit of God did come upon thee in the full measure of sanctification, then thou wouldst of a leper, become all over clean; but Christ only received the Spirit without measure. It's stinted to thee, thou seest more and more to be daily done in Christianity.

3 Therefore doth corruption remain, Because the instrument of Sanctification and Mortification, that also is imperfect and weak. Act. 10. Faith purifieth the heart, Rom. 11. Faith receiveth the fatness of the Olive-tree. Ephes. 3. Christ dwells in the heart by faith. Heb. 11. All those glorious works of righteousness were done by faith. So that if our faith be weak, the effects of it also will be weak; and that every man's faith is weak, appeareth, Because we know but in part, and so can adhere and apply but in part.

Lastly, Therefore doth corruption abide in us, Because the Law of God is spiritual, pure and exact. This is not an efficient ground, so much as occasional, to discover and manifest that this sour leaven still is in us. The Law of God requiring the whole man, an universality of the Subject and Object, and of Degrees, and of Time, which it's impossible for us to do; therefore the transgression of the Law makes it to be sin. If the Law have not forbidden weak love, weak faith, it had been no more sin, than weak health, or weak strength. It had been a languor, or penalty only, as the Papists say, not truly, and formally a sin.

In the next place, Observe the final grounds, Why God who is thus able to bid us be whole at once; Or as Christ, whom he cured corporally, he cured perfectly; he wrought no half-cures, why should he not do thus in spiritual healings, as Castalio urgeth?

1. Because God intends in this life, to glorify evangelical grace, and the righousnesse of the Gospel by faith, as the Epistles of Paul abundantly witness. Now if we had a righteousness of our own works, how could it be imputed without works? How could we with Paul account our own righteousness dung and dross for the righteousness of Christ by faith, if ours were gold? Oh then! how wise should the godly man be? Dost thou discover thy foul, noisome heart? Dost thou tremble to see so much of the flesh in thee? Take the advantage to glorify the grace of the Gospel; say, thou needest Christ's robes all the day long for thy nakedness.

2. God suffers these relics in us, that there may be daily exercise for faith, patience, and other graces, so that these are left to increase the crown of glory, not to diminish it. The people of Israel used themselves to warlike exercises, (they were to be taught the use of the Bow) because their enemies were not totally subdued; so that therefore God would have these things to try thee, that thy spiritual valor and fortitude may the more appear. Tempests and winds discover the skill of the Mariner. Thou mayest turn these clods of earth into chains of pearl.

3. That we might not be puffed up in ourselves, nor others lift up by admiration. For as the Heathens when they saw the viper fall off from Paul's hand, and not hurt him, changed their minds, thinking they were gods; but while the viper at first was on them, they thought vengeance pursued him. Thus when men see vipers cleave to thee as others, thou hast thy infirmities, thou hast thy weaknesses, then thou art low in thy own and other men's eyes.

Lastly, These thorns are still in thy side, that Heaven may be the sweeter. Lift up your heads, for your redemption draweth nigh. Then it will be no more a vile, mortal body, or a corrupt diseased soul: Then pride, unbelief, dullness, will be no more a trouble; thou wilt be no longer in the valley, but upon the Mount.

Use 1. Of Instruction to the people of God, that they should not despair under the discovery of daily infirmities. I do not encourage thee to sin, I do not foster thee in thy infirmities, only make righteous judgment in this case. Thou criest out, How can I be godly, and have no better an heart? How can Christ dwell in me, and I feel no more of his power? Oh distinguish between weak grace and no grace, between the presence of sin, and the dominion of it! Consider, God hath left these for admirable ends, and none of these is to discourage, and overwhelm thee: especially do thou cry out of those deeps to the grace of the Gospel; be as much enlarged, yea more than Paul was in this matter, if thou canst.

Use 2. Of Information to wicked men. Do not conclude there is no grace in the world, and that all men are hypocrites and liars, because even the godly are subject to sinful weaknesses. This is to be the spider, to suck poison from a sweet truth. Do not expect more from them, than is to be expected.

Use 3. If the relics of corruption be thus to be bewailed, as an heavy burden, how then should they howl and roar out, that are under the whole power of sin? That are not comparatively, but absolutely carnal: That have not weak grace, but no grace. Sin is not only present with them, but they with willingness and delight subject themselves thereunto. If he speaks of strifes and factions, when you do these things, Are ye not carnal? How much rather of Revelling, Wantonness, beastly lusts, cursed oaths; Are ye not carnal? Oh, remember all this is in a mortal body, here today, tomorrow it may be in Hell.

For whereas there is among you Envying, Strife, and Divisions, are ye not Carnal?

The Apostle generally declared the ground of their Indisposition, and Incapacity of heavenly, sublime Truths. Now he enumerats the Particulars, whereof Envy stands in the front. Some make a Gradation; Envy breeds strife, and strife breeds Divisions, or Factions. If we regard the general state of the Church in all Ages, especially in our days; there is no Subject more necessary to treat upon, then these Distempers: Especially to show the Sinfulness and Cures of them. The being divided into so many crumbs, and atoms, that unless Democritus his Opinion should prove true, All things are composed of atoms: Or rather, unless God show his power, to make dry bones, that lie here one, and there another, as in Ezekiel 's Vision, to come everyone to his proper place, and have flesh and life bestowed on them; I know not how we can escape total destruction. It being such a known Maxim of state, which Christ himself hath confirmed: A Kingdom divided against itself, cannot stand. And so, Churches against Churches, godly man against godly man, they cannot stand Although I say this be necessary to the public, (yet because I know not how necessary for this particular Auditory, though I shall not pass by these Particulars) yet I shall not handle them to the exactness of the Subject and latitude thereof.

And let us consider the first Subject, Envying ; 〈 in non-Latin alphabet 〉 . This word is used sometimes in a good sense, and sometimes in a bad sense. In a good sense, it's attributed to God, and signifies that Jealousy he hath about his Church; especially his worship. When attributed to good men, it signifies either that honest and laudable endeavor in them, whereby they are inflamed to imitate, or go beyond the Virtue of others, without any sinful grief or hatred. This is commonly called emulation, 1 Cor. 12.14. Gal. 4. Or,

Secondly, It's taken oft for that grief of mind, produced by an holy indignation in us, at those things which we conceive are unworthily done against those whom we love. And that either God or others. God, 2 Cor. 7. Or others, Col. 4. Or else (which is not so oft in human Greek Authors, if at all) it is taken for Envy ; as Act. 13.17. Gal. 5. Where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are rekoned among the lusts of the flesh. And sometimes the Epithet 〈 in non-Latin alphabet 〉 is added to it, bitter Envy. Although the more known word in the Scripture for Envy, is 〈 in non-Latin alphabet 〉 . This for the word. Observe

That Envying, wheresoever it is, is a fruit of the Flesh, and such a sin, that a godly man should especially watch against.

Are ye not carnal, because of this Envying?

To open this Doctrine. Consider

First, That the Original and Fountain of this Envy, is the same with the other great impieties that are committed in the world ; viz. The flesh, or Corrupt part in a man. So Gal. 5. and James 4. Envying strifes, are said to come from the wisdom of the flesh, and diabolical wisdom, opposite to the wisdom from above ; which is chaste, peaceable, and longsuffering. So then, seeing this is a lesser stream from that bitter Fountain: This is part of the gall and wormwood everyone is in by nature: No man can conclude he is wholly godly, that hath not power to mortify this sin in some degree. And therefore in that, Gal. 5. the Apostle reckons it amongst all those gross sins: Murders, Uncleanness, Idolatries, Wichcrafts. And concludeth, They that do such things, shall never inherit the Kingdom of Heaven. Yet though the Scripture brand this sin as the seed of the Devil, and the spawn of the flesh; how prevalent is this sin, everywhere amongst bad; yea, amongst good? How many sad Envyings, and evil eyes are there towards one another's good? For so the Scripture calls it an evil eye, because they look with discontent, and grudging upon others. Envy is a squint-ey'd sin, and so the more deformed sin. Vixque tenet lachrymas, quia nil lachrymabile cernit.

Secondly, This sin of Envy, may either be in the full Predominancy of it, or only in Motions and Combates; or if breaking out into act, bewailed and repented of. In the former manner, it is in wicked men; In the latter sort, it may be even in the godly. For this Envy is such an imbred sin, that the Spirit of Regeneration finds it one of the last enemies to be destroyed. Wicked men are as full of it, as Toads of poison. Thus Act. 13. The Jews are said to be filled with Envy against the Apostles. Filled they were with this sin, as the godly on the contrary, are filled with the holy Ghost. And hereupon, this Envy within, carries them violently to all outward wickedness; especially Murder: For that is the natural fruit of Envy. Whom men envy, they presently resolve the death of; if there be no restraint. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are very near in sound and efficacy. Thus Pilate knew, that for Envy the Pharisees desired to crucify Christ. And the Apostle puts 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Gal, 5 21. Envyings and Murthers together. As the words are alike, so one presently follows the other.

In the godly this sin is too vigorously also. These Corinthians, and the Hebrews James writeth to, were ready to devour and consume one another, by these Envyes. The Church of God, would always abide like an Ark, compacted so close together, that no waters could enter in; did not Envyings, and evil eyes upon one another, dissolve the cement and sodering, whereby they are united. We shall find the Disciples of John, and of Christ, even those sweet Roses, to have these worms breed in them. When John 's Disciples saw the multitudes run after Christ, and there Master was not so much admired as before, they came in an envious manner, and complained of it. But how graciously did John labor to rebuke that ill spirit, Joh. 3.30.? The Disciples of Christ also, they were sometimes upon envyings and proud contentions; (For these always go together.) and strived to have more greatness then others. Yea, at that time when Christ informed them of Persecutions and troubles which should be undergone for his sake. So that you see, even the Children of God, (and that while they are low, and under Persecutions of a common enemy,) are yet ready to have envyings and bitter affections one towards another. So remarkable is that place, James 4.5. The spirit that is in us lusteth to Envy. Even the spirit in the godly, lusteth to Envy: Is violently carried out that way.

Thirdly Consider, That Envy is accompanied with a grief and a trouble, that others are indeed, or in an apprehension, in a better condition then themselves. So that it is a sin that makes a man like a Devil. The Devil first envied God in his happiness and glorious estate. And now, since he is condemned into eternal torments, he envies man; the godly man, that hath an interest in Christ. He is tormented to see men delivered out of his Chaines. He is troubled that others have good, though he hath no advantage by it. That so many men are damned, it's no advantage to the Devil; yea it increaseth his torment, because they were tempted by him: yet his Envy and malice carrieth him out thus. Now, this devilish disposition is in every envious man. The Apostle James calls it so, Chap. 14.15. So that all the while thou art troubled to see it better with others then thee, thou art in a devilish frame. It's devilish wisdom: It's devilish grief and vexation. Oh, how should this make the People of God tremble at it!

Now, the good that is in others, for which this Envy may work, may be of several Natures. As

First, Because of the Riches, Power, Greatness, and outward prosperity of others. Thy eye is evil, because God giveth wealth to others, not to thee: Health to others, not to thee: Prosperity to others, not to thee. Thus Josephs Brethren envied Joseph because of his Dream, that all their Sheafes should bow to his Sheaf; and because he had more of his Fathers love. Take heed then, of being troubled at the Prosperity, and the good condition of others. This is Envy. And, Shalt thou be bad to thy own soul, because God is good to others? Because God hath not given thee the good things others have, wilt thou throw away thy soul also? Or,

Secondly, It may be, Because of the Applause, and Honor, or Esteem others have : Which will lessen thine. This is powerful Envy. When two Suns are (as it were) together, when the increase of one, will be the decrease of the other. This was the main quarrel, and the cause of all the Envy against Christ and his Disciples. They saw the people run after him: They saw multitudes following of him, and their wickedness and hypocrisy began to be discovered: And this made them mad with Envy.

Thirdly, It may be still higher: Because of the Parts and Abilities that others have better then theirs. And it's a greater sin, to Envy others because of their Religious Parts and Abilities, then for any outward mercy: Because these are the free gift of God's Spirit. Now for this were the great Envyings amongst the Corinthians. They were a people living in a rich and Populous City: They abounded more in Parts and Gifts, then any Church we read of. And so, here were the greatest Envyings and Factions. Insomuch, that it's far more happy to have sanctifying Graces, then enlarged Gifts: Far more glorious to have Love, then large Knowledge. That made the Apostle to commend Love so much to the Corinthians, undervaluing all Gifts in respect of that, Numb. 11.29. We read there of a good man Envying, because the Spirit of Prophesying was poured out upon others; and Moses gives him a reproof for it. So that where there is the more Knowledge, the more Parts in Religion; there (through men's corruptions) are many times more Envyings and Factions. Now the way to cure these, is not (as the Papists ) to keep people in ignorance, but to press mortification, and the true works of grace, above all Parts.

Lastly, That is the highest poison and wickedness that can be in Envy, viz. When it is for the Graces and Godliness of others. Thou hast a wicked, malicious, and envious heart to others, merely because they are godly. Though this be so heinous a sin, that some make it a tendency to the sin against the holy Ghost, yet how often is it practiced? How many men are reproached, envied by their neighbors and others, merely for their godliness? They are carried out with devilish spite, because of that. If they were profane, superstitious, carnal, and dissolute as they are, then there were no better men in the world. But this maketh them the object of their envy, that they are godly. Thus Cain, he envied, and so hated his brother Abel. We might have thought, there being no more men, then those two, except their Father, they should dearly have loved one another; but Abel 's works they were godly, and God had a respect to his sacrifice, and not to Cain 's, and this made him envy, hate, and at last murder him. And this might be charged upon the Pharisees, when Christ terrifieth them about the sin against the Holy Ghost; for indeed as you heard, to envy, spite, and malice a man because of his godliness, it's an high degree to that unpardonable sin: Look to it; there is too many guilty of this doleful crime.

Thus much for the object of Envy. In the next place let us consider the subject, who are prone to it. And

First, Those that are of weak, ignorant, and narrow spirits, Job 5 21. Envy slayeth the silly one. It is the fruit of weakness in a man, his very envy betrayeth his thoughts, that he thinks others are above him. Austin observeth this envy in children, as one of the first sins they are actually guilty of: Vidi ego zelantem parvulum, (saith he) he took notice, that the child sucking, would envy another at the same breast. And that it argueth sillyness, doth appear in this, There is no inordinate • ffection, but men will sometimes confess it, only no man will ever acknowledge he envieth another, he will confess he fears another, he will acknowledge he doth not love another, but seldom that he envieth such a man, because this denoteth a thought, that such a man is Superior to him, and that is against the natural pride in every man.

Secondly, Those are subject to this sin of envy, who are in a similitude of condition, estate, trad, or profession, or where there is any competition for one thing, and both cannot have it, 〈 in non-Latin alphabet 〉 , One tradesman envieth another of the same trade, or profit; thus one Scholar, one Gentleman, one Favorite another, one Co-partner in Government another. The reason why Lycinius grew so desperately mad against the Christians, whom he had formerly defended, was, because Christians in their meetings, prayed for Constantine and not him; the ground of Saul 's envy and hatred to David, was because the women sang, Saul slew his thousands, and David his ten thousands. Phil. 1.19. Some preach Christ out of envy, These were teachers, that out of envy to Paul, who had all the glory, took the occasion, now he was imprisoned, and could not preach to set forth Christ; and they thought Paul like themselves, ambitious of glory, and esteem, and therefore that this would grieve and vex Paul ; but such was his grace, that he could rejoice in it.

Thirdly, Such are subject to Envy, who because they cannot abide the good of others, they therefore study all the ways to disparage, and obscure the name, and excellency of such: If they have any failings, if there be any weaknesses, they rake in them, talk of them, neglecting the good, as the Kite that flieth over the pleasant meadows, and delights upon the dunghills, and Carrion; therefore an envious man discovers himself by his talk, his words; though such a man hath never so much worth, and excellency, in him, yet that he will never mention; or if he do, it's only craftily, that others may not think, he doth it out of envy. Thus where charity covereth a multitude of sin, envy covereth a multitude of graces.

Use 1. Of all envyings, take heed of that which is against men, because they are godly, because they live more holily then thou dost, their lives condemn thy life, their purity thy uncleanness, their pure worship of God thy superstition; and this makes the • as full of poison, as a Serpent. Oh if there were an opportunity! Never did Paul once, or Bonner, or any persecutor, more greedily destroy those that fear God, then thou couldst! Never comfort thyself, that thou dost not envy, or hate them for their godliness, but thou condemnest them for this fault, and that fault! for the Pharisees that were so moved with envy against Christ, they said, it was not for his good works, they pretended he spake blasphemy, he broke the Sabbath, you see they had religious pretexts. Take heed of this sin, that bordereth so near upon the unpardonable sin! it's too rife, it's too common amongst men: if God give thee not grace to be godly thyself, if God give thee not a heart to be holy, yet let not the Devil so far fill thy heart, as to make thee envy, rage, and blaspheme, at godliness in other. Oh there is a great deal of difference between that sinner, whom carnal pleasures or love to the world doth keep from godliness! and that sinner whom envy and a secret rancor against godliness, makes keep off from the practice of it!

Use. 2. You that are godly especially, take heed of this: How contrary is this spirit of envy, to that love Christ hath put into you? He prayed most earnestly, as the great thing before his death, that the godly might be one, How then comes envyings, and bitter thoughts among you? you that ought to have one heart, one mind, yea to lay down your lives for one another: How comes this devilish sin to be in you? How come doves to have gall? Christ that thought it no robbery to be equal to God, yet became in the form of a contemptible man, for the godlyes sake ; and hast thou so much glory, or honor, to deny thyself in, as he had? Grudge not one against another, or sigh not, as the Greek is; no godly man, should have the least bitterness, or inward sighs, and discontentedness against another, Jam 5 9.

Let us in the next place, consider the aggravation of this sin, and howsoever the heathenish Poets, have described it in such an ugly, loathsome, and deformed shape, that all may see the unloveliness of it; yet they being matter only of fancy, and witty invention, we shall draw the portraiture of it from the Word of God, which is a two-edged sword, and every arrow from this quiver, may justly strike to the heart of it.

First, The wickedness of this sin, may be excellently illustrated by that admirable good it is opposite to ; for this is a rule, That privation is the worst, whose habit is the best, that is the greatest evil, which is opposite to the greatest good: Now there is a three-fold good that envy doth oppose, as fire water, and darkness light. 1. The infinite goodness in God. 2. The inestimable goodness in Christ. 3. The admirable goodness, in the grace of love, or charity : So that if you would know, how great an evil envy is, say, it is as great an evil, as God is good, as Christ is good; it opposeth God's goodness, so that phrase implieth, Is thy eye evil, because God is good? Mat. 20 15. that is not intensively, but privatively, for envy doth take God and Christ from me, my neighbor from me, and myself from myself; it maketh God's goodness, and thy neighbors goodness, to be his evil who envieth; this bitterness upon thy heart, is because God is such a fountain of goodness, that he communicates his mercies freely: Were envy able to fall upon that pure, and spotless Majesty of God, he would not have created the world, nor made such glorious Angels, nor give such excellent perfections to some in the world? for many times God loseth his glory by this means, when they do not praise him, but dishonor him: yet for all this, behold the goodness of God, that doth so liberally diffuse itself, though his glory be obscured thereby. Oh! if it lay in an envious man, to make men great, or admired, or despicable, and contemptible, how quickly would he make the world a poor Hospital, that he might have all the glory! Behold then, the venomous poison of this sin of envy, which doth grudge, and repine, at the glorious Attribute of God, his bounty, and liberality; that which David is so ravished with himself, and calls upon Angels, and other creatures, to praise God for, viz. His mercy which endureth forever, this the envious man is vexed at. There was a seed of this bitter wormwood in Jonah, how discontented, and grieved was he, that God did not destroy that populous City of Ninev • h, on a sudden, and how patiently did God expostulate with him, and confute him by his own Gourd, that he was troubled at, because consumed by a worm on a sudden? Jon. 4.10. Oh if an envious man would think, thus would I have God no better to me, then to such an one! Should I be willing, to have the Lord deal with me, as I desire to others? this might change him. It's related of Nero, an envious, cruel man, That he would sometimes bewail, there were none of those terrible judgments in his time, as in former ages; That there were no sudden earthquakes, no violent plagues, and such sore demonstrations of God's wrath: well might be called clay, and blood mingled together.

2. It opposeth that admirable goodness in Christ : Oh come with admiration, and read, and consider, the life of Christ, and his death, and you will see, envy is as direct contrary to him, as the Serpent to the Dove! Consider what he was, and yet how debasing himself for our sakes; He thought it no robbery to be equal with God, Phil. 2. for it was his due, being of the same essence with him, so that he might always have declared that infinite Majesty: but he willingly doth obscure this Sun in a cloud, this Divinity in a veil of flesh; and when he doth not take the nature of Angels, but man, even then he doth act the condition of the great, and mighty, and honored men of the world, but of the most contemptible, a worm, and no man; yea see how good to us, to those that hated him, envied him; how destitute of a place to lay his head in; that supported all the world by his power, at his death how abused, scorned, reproached, and handled in the most ignominious, and scurrilous manner. Oh admire all this, you that hear and believe! Had there been any gall in this Dove, any envy in Christ, would he have emptied himself, thus to make thee full? Would he have become poor, to make thee rich? Oh then if envy at any time stir in thy heart, say, Did Christ do thus? Was he of this temper? and it must need fill thee with confusion.

3. The grace of love and charity is often prayed for, and that by Christ himself, that his people▪ might have it; he prayeth for nothing so earnestly as that. It is made the sign and symptom of Christ's Disciples, not by miracles, not by prophesies, but by love, shall all men know Christ's Disciples. It is a duty enjoined also; for faith hath the preeminence in the upper region of justification, so love in the lower of sanctification; now the nature of the grace of love, is to have idem velle, and idem nolle, to make all good things, and all bad things common: yea the soul of the lover, is not where it animateth, so much as where it loveth; Love seeketh not her own, love envieth not, love is not puffed up, 1 Cor. 13.4, 5. Oh then, if as in the Temple, everything was covered with gold, so among Christians, every word, and action, should be covered with love: Let all your things be done with charity, 1 Cor. 16.14. Then what a damnable sin is envy, which breaks these silken cords? when these hellish motions of envy stir in thee, cry out for the Spirit of love; Oh say this is none of Christ's Spirit, this is not a Gospel Spirit! As love is the fulfilling of the law, so envy is the dissolution of it, and as Moses, and the Prophets, hang upon love, so they do all fall to the ground, where envy is; if then there were but these three objects to look on, God, Christ, and Charity, it might make a man to abhor, to take this toad of envy in his breast. But

Secondly, There is still further abomination in this sin; for it's the very lively image of the Devil. There is nothing so like the Devil, as an envious man, with his horns to push at everyone, and his cloven foot to make divisions, and wranglings: This you heard, this wisdom, viz. whereby men make strifes, and envyings, is said to be devilish, Jam. 3.15. Oh then! What accord hath Christ with Belial ? Why art not thou ashamed to look God, or good men in the face, that hast this devilish temper in thee? As the Bafilisk doth so hate man, that they say, he will take the very picture of him, if he can: Thus the envy and malice of the Devil, is so great against God, that because he cannot vent himself upon God, therefore he doth upon man, made after God's image, and although it be no profit to him, yea an increase of his torment, to tempt man to sin, and to damn him, yet he delights to do it: Other sins of Drunkeness, and Uncleanness, turn men into Beasts, but this of envy, doth into Devils, insomuch that an envious man, in the constant full power of it (I speak not of motions, and temptations,) is farther off from godliness, then a beastly profane man.

Thirdly, This sin of Envy, is a mother-sin, a fountain-sin. There is no wickedness in the world, but this sin will conceive it, and bring it forth: Through envy, they stoned Paul, through envy, they murdered Christ; all the persecutors of Christians, did burn with envy themselves, before they burnt the Martyrs at the stake. Hence Jam. 4.5. the Apostle alledgeth that place, The spirit within us lusteth to envy, aiming at that, Gen. 6.5. The imagination of the thoughts of the heart are only evil, and that continually ; Now he nameth not the general, but particularizeth in envy, as that which is the chief cause of many sins; For where envying and strife is, there is confusion, and every evil work Jam 3 16. Nay not only personal, private evils are in the womb of this, but all public miseries commonly begin from this spark of envy. A Commonwealth is made a field of blood, through the envy of ambitious men; the Church is cut inpeices like the Levites wife, through envy of ecclesiastical persons, insomuch that we may say, all Kingdoms and Churches in some respects, have died of this disease: this hath cut all the nerves, whereby any society is compacted together. Oh therefore pray we, that God would have out this incendiary, and Boutefeu from all Churches and States! The Devil is called the enemy, Mat. 13.15. and therefore the envious one, that came and sowed tares; so that all the tares of discord, dissensions and different opinions, are sowed by the envious one, that grudgeth at our peace and unity.

Fourthly, This sin is a just torment to him that commits it. When a sin is a sin, and a punishment, it's the more deadly sin; now this of envy, it's a very gibbett, a very rack to him that is moved with it, he is like one possessed with the Devil, that formeth that is thrown into fire and water, his heart is a very hell, he hath a torturing within him, as if so many Devils were pulling of him. The Heathen observed it saying, That the greatest Tyrants that ever were, never found out a greater torment. And certainly if the motions and stirrings of envy in the godly, be like so many Scorpions stings in them, what are they to wicked men, where envy is in its full power.

Fifthly, This sin of Envy doth deprive Christians of all exercise and comfort of common graces. The people of God are as building and lively stones compacted together: at the first beginning of the Gospel they were with one heart, and one mind. The duties of communion and relation to one another, are frequently spoken of, such as exhorting one another, reproving, comforting, whetting, and encouraging one another; compared therefore to members of the body, all which have need of another. Now if one member should envy the good of another, how quickly would the whole be consumed? Thou hast faith to help another's unbelief, thou art strong to support the weak, thou art quick to raise up him that is du • l, grace is not only for thyself but to profit others with, as coals of fire together do enflame one another. Now envy that sets all at distance, obstructeth the nourishment that is to go to every part, and instead of helping and drawing out another's graces, it draweth out their corruptions: this makes strangeness, suspicions, uncharitable censures, so that Lambs become Tigers to one another, and Myrtle-trees Brambles.

Lastly, It's a tenacious inbred sin. You see even in the regenerate, these sparks of Hell are alive: These worms will breed in the sweetest Roses: These moths in the finest Garments. So that the more contumacious and inherent this sin is, the greater cause to be afraid of it.

Well, If it be so dangerous a sin, what Remedies may be used against it? If this Viper will stick on us, how may we (at least) order it, so that it shall not stay on, so as to make us fall down dead by the poison of it. And

First, Turn Envy into Pity ; and this is an excellent cure. Nothing breaketh Envy, so soon as Pity. Now their is no good thou enviest at in others, but it affords meditation of Pity and Prayer for them that have it, rather then Envy. For if they be wicked men, whose prosperity thou enviest, David tells you, they stand in slippery places, and they are fatted to destruction. Does any envy the Garlands and Crowns that were put on Beasts, when they went to be sacrificed? The godly, who are so apt to look with an ill eye, at the great abundance, success, and outward happiness of wicked men, should remember this; Their great Honors, are but like oil poured into the fire, to make it burn hotter. And if he be godly that hath outward mercies, then he hath the greater account to give: He hath received more Talents, and so greater increase is expected. So that he is more to be prayed for: He having a greater Treasure, is more obnoxious to theifts and dangers.

Secondly, Consider That if instead of Envy, thou wouldst bless and praise God for the Gifts and Graces bestowed upon others, they would thereby be made thine. When thou canst glorify God for the great abilities given to others, and rejoice in the success they have; though thy glory be obscured, this makes it accountable to thee. For as he that wills, and consents, and delights in other men's wickedness, makes theirs his, so it is in good things.

Lastly, Be contented with thy condition. Envy commonly comes from discontent at what is ours. If therefore thou canst bless and praise God with joyfulness of heart, for what thou hast, this will kill that snake of Envy in thy breast.

But thou mayest say, How shall I know a just zeal against others, especially when they have applause and followers in the world, (though in an evil way,) from Envy? For this may seem very hard.

As for Instances: Numb. 11. There some prophesied as well as Moses, and others envied it for Moses his sake: They would have him have all the glory: For which they were blamed. Yet when Corah and his company, said Moses and Aaron took too much upon them; and that all the people of God were holy as well as they; Moses was enraged against them: Not from Envy, but Zeal.

In the New Testament. The Pharisees were hot against Christ, because all the people followed him: And it's plain, Envy moved them. Yet there were false Apostles, that led captive silly women, and had many followers. Now Paul is severe against them; and it is not Envy, but Zeal. Thus the Ministers of God, may preach against false Teachers that have many followers, and yet it be no Envy.

Now (I may afterwards be larger upon this, when I come to speak of the particular Factions in this Church;) only the difference briefly between Envy and Zeal, may be

First, In the matter. They are affected in a good thing, the cause of God : The others, many times in a false thing.

Secondly, True Zeal seeketh to gain followers, and esteem not for themselves, but to present them to Christ.

Thirdly, True Zeal can reign in debasements, and though they be accounted as nothing, if the Work of God go on. So cannot Envy.

Use. To abandon this red Dragan from your societies. Let not Envy enter into your Families. Let Envy be no more between neighbors; especially, that is most horrible, when a rich man shall Envy a poor man, if he get anything. Oh fear, lest God bring such desolating judgments, that this shall be nothing but object of pity and woe!

For whereas there is among you Strife.

We are come to the second sign specified. This thorn argued them to be brambles, not figs: In a great measure carnal, not spiritual. This sin (we told you) might be considered as a further degree of evil, then the former. Envy was a bitter affection in the heart: Strife comes to words, and many actions of enmity and malice. Now there could not be a greater reproach and uncomeliness, then to see those that were Brethren by Profession, and Christianity, to have that brand upon them, which Paul gives to others: Hating and hated of one another. If the Psalmist in vehement affection cried out, How good and comely a thing is it, to see Brethren live together in Unity? Psal. 133.1, 2. comparing it to that precious ointment poured upon Aaron's head : On the contrary; How bitter and woeful a thing is it, to see those that are called Christians, through malice, uncharitableness, and contentions, made so many Tygars to one another? Observe

That Strifes, and quarrelling Contentions amongst Christians, argue them to be so far Carnal.

It's not from God, nor his Spirit ; It's not from Christ and his Word, that they are given to such froward, malicious, and turbulent dispositions. This Doctrine hath its great use. For what inward rank or hath neighbor to neighbor? What detraction and back-bitings have men one of another? Insomuch, as humanity, which hath been taken for courtesy, kindness and civility, may be put for malice, hatred, and all violent unjust dealings one with another.

For opening this Point. Consider,

First, That the true ground of all Love and Peace, all Concord and Agreement, can only be upon a Motive of Godliness and honesty. Only godly men can truly love one another, because the Motive of it, is the Image of God: The cause of it, is God's command: And the end of it, is to do good temporal and spiritual, to one another. Hence this is called love in the Faith, Tit. 3.15. and in the Spirit, Col. 1.8. And therefore, if the people of God at any time quarrel, and strive one with another; there is so much manifestation, that their love was not because they were godly, but for other ends. For if so, then because they are the Children of God still, they are such as have grace. They are such as God hath cast his love upon, therefore thou darest not but love them still. How darest thou but be reconciled with him, to whom God the Father through Christ, is reconciled ? The Apostle doth very frequently urge this duty of love, and that without dissimulation ; knowing the corruptions and falsehood, that would be even in the godly, did they not take heed. But as for the wicked, the very Heathen said, Amicitia nisi inter bonus esse non potest :

Therefore if you see any man agree upon evil grounds, because others are wicked like themselves, or for matter of profit, or matter of pleasure; here is no sure Concord, But are as dogs, playing together in the room, while bones are cast amongst, and then they snarl and fight with one another. Take all the wicked men that are, though they are never so great, yet matter of pleasure or profit, will presently divide them. So that it's no wonder, if Herod and Pilate cannot agree, unless it be against Christ. Wicked men never join together, unless it be to oppose godliness.

In the second place, take notice there is a twofold Striving or Contention.

First, That which is good and laudable. Thus Jude commands to contend for the Faith once delivered ; To be in an agony for it, verse. 4. And we must in our places strive, and ever zealously quarrel with wicked men, for the honor and glory of God. Now though this Contention and Striving be not intended here, yet I shall speak a little to it in the close, because there are those who account all zeal and fervency for God, to be quarrelling and making tumults: As Jer. 15.10. Woe is me that my mother bear me, because I am a man of contention. Why so? He reproved them for their sins: He spake contrary to their carnal humors, and thereupon he was thought to be the only troubler of the Kingdom. But

Secondly, Their is a sinful and ungodly Striving. And that may be about a twofold Object. Either in Civil worldly things, quarrelling and wrangling about them, or in Religious matters. Their is a desire in some, to be cavilling against the Truth, and to be gain-saying those Duties that are commanded; or needlessly striving with idle Disputes, that make not for godliness: Of which the Apostle speaketh fully, Tit. 3.7. A great disease in these times.

Now lets briefly speak to both these. And we will

First, Shew the Sinfulness of the Causes.

Secondly, The Effects wherein they manifest themselves. And

Thirdly, The Aggravation of the sin.

The Cause in the general, is, That bitter poisonous fountain of corruption within every man. Man by nature, is a Spider, a Toade: He can spit nothing but venom. He is a bramble that tears everyone that cometh near him. Thus Gal. 5. strifes and Contentions are made the manifest works of the flesh. It's not a doubtful or an hard matter, to determine whence they come. All thy jangleings, clamours, and evil speakings, they come from that gall and wormwood in thee. James 4.1. Whence come wars and fightings? He calls that strife amongst them a War. Do they not come from the lusts that war in your members? See here; There is no man striveth, and brawleth with another, but he hath a lust in his heart, which striveth and fighteth against his soul. Thou seekest to be wronged, to undo another, but that anger in thy heart, will undo and damn thy own soul.

But the Particular Lusts, are,

1. Pride. Where pride is, there is Contention, Prov. 13.10. A proud man, he cannot but strive, no more then fire cannot but set all on a flame, where it is. All the Divisions and Troubles that are, either public or private, come from Pride. Every man would have his will to be done : Whereas humility and lowlimindedness, that keeps all in peace and quietness. The Chimny that is higher then other parts of the house, puts out all the smoke and dark vapors; and those sometimes that would exalt themselves above others, they must needs evaporate their loathsome stomach against others.

2. Ambition and vain glory ; Which comes near to Pride. When men are ambitious for great earthly power, or the high places in the Church, this maketh many quarrels. Absalom 's ambition for the Kingdom, what a terrible shake did it make in Israel? This ambition is an huge Whale, that quickly will swallow up all the good and welfare of others; and it's no less dangerous in the Church. Have not the Divisions thereof, been through the ambition and vainglory of some, who have inordinately loved applaus, and many followers? This hath always been like a Sword in the side of the Church, that hath brought out both blood and water.

3. Malicious froward dispositions. There are some of that rancorous, turbulent natures, that they cannot be quiet, but in the disturbing of others: Salamanders that can live nowhere, but in the fire; never at rest, but when they are in brawlings or contentions, that have not only their tongues, as James saith, but their hearts also set on fire from hell, Jam. 3.6. As these are dangerous persons in a Kingdom, for they do to it, as the Devil to the possessed body, throw it sometimes in the water, and sometimes in the fire; so they are also in Families, and in Towns. These are cursed men. For as Peace-makers are blessed, so strife-makers, and quarrel makers are cursed men.

4. Covetousness and sinful love to the things of the world, that makes men quarrel and brawl. So that some say, those two Pronouns Meum and Tuum make all the strife that is in the world; an unjust covetous desire to have more than is thy own, or lusting after other men's, or discontent at thy own condition This makes thee fill the world with quarrels.

Lastly, Impatience, when men know not how with patience and godly wisdom to pass by many injuries and wrongs. The Scripture bids us overcome evil with good ; and if a man strike on one cheek to turn another, Luke 6.29. He doth not there forbid a lawful resistance of evil before a Magistrate, or a defense of his right, but all private revenge, and impatience of spirit, whereby we are ready to resolve, As he hath done to me, I will do to him; Oh no! Christ teacheth us a spirit of meekness, of patience, to pray for those that persecute and hate us.

Now the sinful Effects, first, Of striving about worldly things, is discovered,

1. In passionate and railing speeches; Let all clamour and evil speaking be laid aside, Ephes. 4.31. Mat. 5.22. Whosoever is angry with his brother, calling him fool, is in danger of hell fire. Little do you think of this, whose mouths are as loathsome as open sepulchers: Oh the names and foul language, that that mad rage makes thee cast upon others! Whereas the Angel did not give the Devil railing accusations ; Those foul mouths, they argue a foul heart; that black tongue of thine will at last be punished with black darkness in hell without repentance.

2. It's seen in backbiting, slandering, inventing of lies against others, whispering, and secretly reproaching of others, where they are not present to justify themselves. These sins should not be named among Christians: but now men are not only wolves, but Devils to men, 〈 in non-Latin alphabet 〉 , falsely slandering, and traducing others. To be a backbiter is reckoned up in the Catalogue of the great sins, the Heathens were guilty of, Rom. 1. and Psal. 15.3. is made the character of one, Who shall no • ascend unto God's holy hill. Thou hast a Devil in thy tongue, and the other hath in his ear, to whom thou spreadest these slanders. Thus Christ himself, How was he slandered? And Paul. Whereas the dogs with their tongues did lick Lazarus sores whole, thou doest with thy tongue make the whole places sore; But consider that Psalm of Doeg, a small mischievous slanderer, What shall be given unto thee, O thou lying tongue? Coals of fire, Psal. 120 5 Fire is thy sin, and fire will be thy punishment.

3. A delight to go to Law, and to implead others at the Courts of Judicature. The Corinthians strifes did break out in this manner, 1 Cor. 6. They went to Law with one another, Why do ye not rather suffer wrong, saith he? Now it's true, the Apostle doth not there prohibit all kind of going to Law for our own, but the readiness of heart thereunto, and the scandal of going before Heathens, and their want of preparation of heart to suffer wrong, rather than to go to that extremity; they did not try all other ways of reconceliation first. And is not brawling and squabling the very trade, the meat and drink of many quarrelling people? They will go to Law presently. Indeed the Prophet saith, To the Law, to the testimony ; but that Law would quickly moderate this. Thou wilt go to Law whatsoever it cost thee, what if it cost thee thy soul, thy salvation, as it may do by thy anger, malice, revenge and impatience therein?

Lastly, This civil or uncivil contention, rather is seen in the procuring of all that hurt and mischief to others we can, either in Name or Estate. So that whereas the command is, to procure all good, thou art ready to do all mischief to thy neighbor. We might think these things need to be preached only to Jews, and Turks, to Cannibals or such savage men; but even Christians are turned such horses and mules, that they need this bit to be put in their mouths. So that you see, this strife is in tongue and hand; and if the tongue hath a world of evil, how much evil then is there, when tongue, and hand, and heart are all full?

As for striving in religious matters, that is seen two ways:

1. When men are given to cavil and contradict the truth, though never so evidently discovered, especially because of the purity of it, because it convinceth and arraigneth thy lusts, greatly condemning them. Thus the Pharisees were frowardly bent to oppose Christ; insomuch that when they were silenced, and had nothing to say, they did as the Devil to him, Depart for a season, and afterwards came to tempt him again. Take heed of such a froward disposition, it's far from the nature of Christ's Sheep, which hear his voice, and follow him.

2. When men dote about Questions and Disputes, that have no profit, or if profit, yet attend not to them in their place. The Apostle condemneth this doting and striving about words; and for this reason, Because they profit not, Tit. 3.9. A man with needless disputes, is like a field that beareth nothing but briars and thorns. There came a man to ask Christ, Whether many should be saved? Our Savior doth not answer the Question directly, but bids him, Strive to enter in at the straight gate, Luke 13.23. thereby rebuking his curiosity. And Zwingli did truly observe and complain, That men seldom came from religious disputes more crucified▪ and more heavenly.

I intend to spend but one Sermon on this Subject, and therefore I must heap many things together; I come to the Aggravation of this sin of Contention.

1. This striving temper is directly opposite to many commands, that vehemently press love, brotherly kindness, peaceableness. As much as lieth in you, have peace with all men, Rom. 12.18. Be affable, be courteous, 1 Pet. 3.8. Thus you see, as Christ himself did not strive or lift up his voice in the street, but lived meekly, peaceably; so ought we.

2. These strifes and quarrellings make all our prayers and Religion in vain. God heareth no prayer from that man, who is in anger and malice with others, Forgive us our sins, as we forgive others. Yea, if a man have brought his gift to the altar, and remember such a man hath ought against him, he must leave that, and be reconciled, Mat. 5.24. Oh how could contentions and quarrels be thus among you, if this were thought on.

3. The relation we are in, commands peace and unity. There is one God, one Christ, one Spirit, one Baptism, Eph. 4.5. Why fall ye out seeing ye are Brethren : so that Christianity is reproached, when you seek to devour one another; it is an argument the faith of Christ never had any power over thee.

As for the good Contention, I mentioned, that is, When men strive and contend for the truths of God, for his honor and glory, when he is zealous to reprove and punish sin. There are many men that call this Contention, and this they condemn for turbulency; as Ahab called Elijah, the troubler of Israel, because he rebuked him, and Jezebel, for their cruelty and injustice. And thus Jeremiah, you heard, was accounted a man of strife, that set all together by the ears. Now this striving for God against the sins, against the humors of men cannot be omitted without great sacrilege. And if the suppressing of sin in an orderly way, make any strife, it's thy fault, not his that is zealous. Christ himself came to set father against son, and a man's enemies in his own house against him ; but this was not the fault of Christ's Doctrine, but of their corruption. And further, This striving and trouble will work a good effect. The Angel that came down with healing, moved and troubled the water, but that was for good. So the Physician he stirreth the humors, he puts into great pain and sickness for a while, but this is the way to health. It's good to be troublesome to the sins of men; and better be a man of strifes, in this sense, then preach peace to sinners.

Use of Admonition, To lay aside all those malicious revengeful actions one towards another. These times of war have especially wrought such bitter enmity against one another, that this generation will not quiet it, unless grace overcome. Take the Apostles Rule, Let nothing be done through contention, and pride, and covetousness, or impatience ; and then what calmness and quietness will there be? As he said of Physicians, Quot funera, tot opprobria, so many funerals, so many reproaches to them. And certainly, so many branglings, so many Law suits, so many reproaches to the Gospel of peace, to Christ the Prince of peace, to the Officers in the Church, the Ministers of peace. I speak not of necessary defensive Law-suits, to which men are unwillingly hailed having used all other means before, but that proneness and impatiency that is in men. Oh be not thus Tigers and Savages one to another! Thou that dealest in anger, how doest thou expect God's love? Thou that wilt not be pacified, but breathest revenge, how shall God spare thee?

Whereas there is divisions amongst you.

We are now upon the third and last sin enumerated, as an argument of their carnal estate. The worst wine, or rather vinegar, is left to the last. Divisions. Some render it factions ; it addeth to the wickedness of the former, that by this envying and strife men are divided into several parties. They imbody themselves in several factions, to the destruction of the whole. The Greek word is 〈 in non-Latin alphabet 〉 , The same word ( Gal. 5.) is translated Seditions. There are three Greek words in the Scripture, which express Factions or Divisions. That in the Text, when men divide themselves into parties, in a sinful and inordinate way; otherwise to divide from wickedness, and from the general impieties and errors of the world, is no faction, though the world be apt to call godly men factious; so that not the mere division, but the cause and the ground is to be considered. For as all punishment and constant sufferings for a point in Religion, doth not make a Martyr; so neither division or opposing in a lawful way of a multitude, when erring, is a faction. The Christians were charged by the Heathens for making factions. To this Tertullian answered, (Apolog.) Quando boni coeunt non est factio, sed curia dicenda.

The other word 〈 in non-Latin alphabet 〉 is 1 Cor. 11. a metaphor from clothe, or the body, when one part is rent from the other. As Austin thought it a very difficult thing to define what heresy was; so it is also what Schism is. This is certain, it's a breach of that love and union which ought to be among Christians.

3. There is Heresy, or a Sect▪ which is more than a Schism, especially as Ecclesiastical use hath made it. And although it was at first used for a mere opinion, or way, without any evil sense; as when Tully said, Cato in ea fuit heresy ; and some say it is so used in the Acts of the Apostles ; but in the Epistles it is always used in a bad sense.

I shall not trouble you with what learned men say in the Explication of these words; This is enough, That the Scripture condemneth them as great sins. They come from a bitter root; Christ nor his Church do not own such things. Observe,

That Divisions and Factions do quickly creep into the best and purest Churches.

This Church of Corinth was a Garden planted by Paul, and notwithstanding all his care, his constant inspection, yet these weeds grow up in it. In the Parable, when the good seed was sown, the Devil came and sowed his tares, while men slept, Matth. 13. But here, while the Officers were awake and diligent yet these tares grow up.

To open this point, I shall but give you drops out of the Ocean of this matter. It's a subject to be handled with tears; only the Scripture gives cordials, that the godly should not sink under it.

First, Let us divide, (for Logical divisions are good to teach and instruct, though Church divisions are not) and then show wherein the Nature of a division, or faction lieth. Then the Reasons, why such things will be. Divisions or Factions may be either,

1. Civil, or Ecclesiastical. Civil, are all those rents and ruptures that are made by the lusts of men in a Commonwealth. Thus Jeroboam made a division, he rent ten Tribes from the other two, and made a distinct Kingdom; and which, would make one wonder, but that God had foretold it, those ten Tribes never re-united again, that breach was never made up. These Civil seditions are sad Prognostics of the destruction of those places where they are, as the renting of the Temple, was a Prognostick of the abolition of all the Jewish worship. Aristotle giving several differences between Monarchy and Tyranny, reckons this for one, That tyranny makes and foments factions, nourisheth divisions, that so while people have a mutual hatred against, and diffidence one in another, that reigneth the more securely, according to that Rule, Divide & impera. But this is wicked policy. Our Savior calls those blessed, that are peace-makers ; and they who endeavor to make all the godly as one man, do instrumentally accomplish Christ's prayer for this thing. It was horrible wickedness in Ahithophel, to persuade Absalom to go into his fathers Concubines, thinking thereby to make a perpetual irreconcilablenesse These are not the Scripture-rules of State government.

The other Divisions are in the Church ; and they are o • two sorts, either when different Doctrines, and Opinions are maintained, and these are called Heresies: Or when there is a soundness of Doctrine, yet men break the bonds of love, and live in malice, frowardness and uncharitableness, and this is called Schism. Now all these kinds of divisions are very sad and dangerous things. And when God speaks of the destruction of a people, Zech. 10.11, 13. it's excellently described of breaking two staffs, the one called beauty, the other bonds, that is, as some expound it, their unity and their order.

2. Factions or Divisions are either Personal, between godly men particularly, or more public between Societies and Societies, Churches and Churches. Between Persons: Thus Paul and Barnabas, they were in a bitter dissention one with another, 〈 in non-Latin alphabet 〉 , Acts 15.39. and that about the companion they should take. So Paul and Peter; Paul reproved Peter, and withstood him to the face, Gal. 1. Or more public. Thus many Jews that believed, raised great dissensions about Circumcision, and the retaining of the customs of the Law. What sad divisions did that dispute make? In Antiquity the like might be shown. Epiphanius and Chrysostom were at extreme variance one with another, and both orthodox. Several days before the famous Council of Nice was gathered, those many hundred Bishops that were assembled together were spent in libelling and in accusations of one another, till Constantine took all the papers and burnt them. We might tell you of the other great Council of Constantinople against Nestorius, with what factions, carnal policies, and sinful animosities, Nestorius and his party did strive against the Orthodox. But of this enough. We see how prone these worms are to breed in the sweetest roses: Satan is busy in this way; God put enmity between the Serpent and the woman's seed, and he labors to put enmity between the woman's seed among themselves Now let all these divisions be what they will, public or personal, Civil or Religious, they come from sin, and tend to confusion. Now God he is the God of order and of peace, not of confusion, 1 Cor. 14.33.

In the next place, What makes division or faction? And

1. That is, when men promote any false or wicked way against truth and godlin • sse. We see all parties brand one another with divisions and factions. The Papist calls the Protestant a Sectary, and that though a Metropolitan; and saith, The leaving of their Church, that had so much Antiquity and Universality, was a schism. The Metropolitan he maketh all those guilty of schism, whether Bishops or Presbyters, that recede from obedience to him, as appeareth in a late Book. (Hammond of Schism.) But it's not the calling, or the branding of any with the name of schism, that makes the thing so; but you must consider the cause and the matter. If Elijah, and some few with him, will not bow their knees to Baal, nor will not go with the multitude of Idolaters, this is no sinful division or faction. When Arianism like a deluge did overflow the Church, the Orthodox, who were called Eustathiani, from Eustathius (the President in the Council of Nice, and a valiant Champion for the Truth) had their private and secret meetings, not daring to communicate in the public worship with the Arians, yet no sound man in judgment will brand these with schism. If the people of God come out from Babylon, and separate from their uncleannesses, this is no schism or faction, but a duty, God commanded them. So that before we charge any with this crime, we must always consider, the Cause and the Matter, who hath the truth, who hath God's Cause, otherwise men are heretics and schismatics to one another, and so they judge by partiality, not by the Rule. Neither is it enough for men to say, they have Scripture, or to allege Scripture, for that may be wrested to their destruction, but the true sense and meaning of it, which is attained by those that walk humbly in God's way, and use those means God hath appointed in his Church. If therefore a man plead against the Idolatries, the impieties and falsehoods of other men; This is no faction; if so, Paul himself, who condemneth these, had been the most factious man in the world; For who more zealous than he in Christ's way against the superstitious Pharisees, and those who pleaded the Law for Justification?

Secondly, Faction and division is seen, when though the matter be true, or good they strive for, yet they do it not in a godly orderly way. He that striveth is not crowned unless he strive lawfully, 2 Tim. 2.5. A good intention, even in a good matter without good order, is not warrantable. The Disciples that would have fire come down from Heaven, knew not what spirit they were of. Uzzahs sudden punishment for the touching of the Ark, should make us look not only to a duty, but to the order of a duty. The Apostle layeth down this injunction, We must not do evil that good may come on it, Rom. 3.8. And he saith of those teachers, that would make such constructions from his Doctrine, That their damnation was just. The Apostle by the similitude of members in the body, doth show, how every member should keep to his own office.

A third thing in Division is, When men do not keep to their proper places, to their Offices. If the foot will be the eye; if the hand will be the head; here is a monster, not a comely body. The Apostle Paul is very large in this, and oh that this age would observe it! To teach every member in the body to keep to its own Office, and to its own Calling, not to take one another's operations, but to convey their mutual nourishment one to another in their proper way. In what a blessed Unity, and comely Order would the Church of God be, if every member would do its proper work? The Apostle calling so much for humility and modesty, and not to think of ourselves above what we ought to do, fore-saw how hard a matter it would be for Christians to keep up Unity and Concord among themselves.

Fourthly, Thus it's division and faction, when the affections and passions of men are scured and imbittered with any carnal dist • mpers; so that this sin doth affect the heart and spirit of a man, and then it breaks out into actions. Though men should be in a good way, and are for the truth and glory of God, yet if they do this in anger, and passion, and frowardness of heart, here is a sinful division upon them, though for the matter and way itself they be right: God's righteousness and truth needeth not our passions. So that all these, or any of these, is enough to make the divisions in the Text here forbidden.

In the next place, What are the Causes, that make these the efficient cause • ?

First, The ignorance of men, as long as men, know but in part, have not perfection in the understanding; and this breedeth difference of opinions, and difference of opinions, difference of affections. The Apostle chargeth the wresting of the Scripture to men's destruction, upon their ignorance. In which Epistle are many things hard to be understood, which the ignorant or unlearned wrest, 2 Pet. 3.16. Thus our Savior told them, They erred about the resurrection, because they knew not the Scripture, Mat. 2.29. So that those who have but a slighty, flatry-knowledge in matters of Religion, they presently run into ways of division. These are children easily seduced.

Secondly, Self-confidence and arrogancy. When men think those abilities, or that worth is in them, which indeed is not. This makes them bold, and distracting of the Church. Thus Corah, Dathan and Abiram, they said, Num. 16.3. All the Congregation is holy ; They thought there was as much in every person, as in the Priests whom God had set apart for that office. Oh what an excellent pattern is that to all, which David giveth! O Lord, I have not lifted up myself too high, or, to things above me! Psal. 131.1. It was an excellent speech of Ambrose,

Hence the Apostle commands us, not to mind high things, Rom. 12.16. viz. which are above our power or capacity. We are all to grow in knowledge, and mind the things of Religion, but still we must be sensible of our own weaknesses. If any man think he knoweth anything, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh it's a dangerous thing, when a man that is weak doth not know his weakness, but thinketh he doth know, as much as others!

Thirdly, The last efficient are (for these will come in better in the after verses) Worldly hopes and desires of carnal advantages. What made Judas cause such a sad breach among the Disciples, but earthly gain? The Apostle chargeth this upon many false Apostles, this made the shipwreck of their faith, and a good conscience; when men judge gain godliness, judge gain Religion, and measure all things by this, it cannot but make great divisions. Many of those Heretics in former times were so discontent, they missed that worldly greatness and pomp they expected, which made Austin put this in the definition of an Heretic, that he doth beget, or follow new opinions, Alicujus temporalis commodi gratiâ, for the sake of some temporal advantage.

Lastly, There is an occasional cause, but not efficient, and that hath been the tyranny, and scandalous lives of Church-officers. This hath many times made sad rents. Church-officers by their loose lives, and rigid cruelty, have made schisms, and then they cry out of them, and punish them. One cause of Tertullian's Montanizing was, the loose lives of the Roman Clergy. We see by Christ's Parable, Luke 12.45. it's no new thing for such Officers to rule in Christ's house, as shall drink and be drunk, and beat their fellow-servants, putting off the thoughts of their Masters coming. Therefore the bloody cruelty, or licentious profane lives of those that have ruled in the Church, have made a just cause of troubles and divisions; neither are those that make the division then to be blamed, if it be in that which is good, and after a good manner: but the actings and lives of such Church-officers. I should speak of the final causes, but they will come in afterwards.

Use 1. Of Instruction, That Unity and Catholic consent is not a sure mark of a Chu • ch, or divisions a note of a false ox. The Papists, they think they strike us to the ground by this. You Protestants are fallen into manifold Sects; they will reckon up fourscore factions. Now this indeed is a very plausible objection; but it might have been cast upon the Church of Corinth, and upon the primitive Churches. As for the Protestants, they that take themselves to be so indeed (for Socinians and others, we own them not) they differ not in fundamentals. In matter of Church-government, or Rites of Religion, there may be some discrepancy, but in fundamental Articles they consent. And as for Papists themselves, their Writers have factions and bitter strifes one with another, as might be shown at large. They have no such consent, as the vulgar people are made to believe. Do not therefore be scandalized to see diversity of factions and opinions? What grief is it to hear people say, one is of this way, and another is of that way? who can tell what is true? and so they grow very Atheists. If thy faith were sound, this would not stagger thee; God hath wise ends in suffering of these breaches.

Use 2. Take heed whom you call factious and seditious; for, if men go no farther than to strive for the true Doctrine against errors, or the power of godliness against profaneness, and that in a prudent and orderly way; this is no faction but zeal. Christ himself made these divisions, Father against son, and son against father; to disquiet Satan's kingdom; to bring sin to a due punishment; to make a cord, as Christ did, to cast out all profaneness and superstition out of the Church of God. This is still no faction, but true zeal, and love to God.