The Scripture Directory for Church Officers and People
In the next place, What is to be done both by people or Minister, that they may both build and be built on a sure foundation, that they may not take dross for gold?
1. Be much in prayer. That is the key to open all mysteries locked up studying, praying, and temptations make a Divine, said Luther. Daniel was much in prayer about studying those seventy weeks, and God instructed him, revealing them to him.
2. Prayer is not enough, There must be a holy and godly life. Thou wilt never understand Paul's sense, if thou hast not Paul's spirit, nor David's Psalms, if there be not such a spirit in thee, as was in David. He that doth my will, shall know whether the Doctrine be of God, or no, John 7.17.
3. Neglect not those external means which are requisite to understand the sense of the author, as knowledge of the tongues, observation of the peculiar phrases. For whereas the matter is sometimes wholly new, and supernatural; so the words are not always used in the same sense, as human Authors do. Comparing also the Context, is very useful, and parallel places, consulting also with the gifts and abilities of others. When Philip asked the Ethiopian, Understandest thou what thou readest? How can I (said he) unless I have a guide? Act. 8.31.
Use of Admonition, to all who take upon them to give the sense and meaning of the word of God; let this Text be as a pillar of salt to season thee; it's a dangerous thing to wrest Scripture: Thou that puttest it upon the rack, God will put thy conscience upon the rack. Why dost thou so proudly, so arrogantly, so boldly meddle in this matter? The people of God are not to be kept in ignorance, that is a Popish principle; but yet they must learn with humility and self-denial, with the use of all means necessary. He must not be his own master, he that is so, • ath a fool to his scholar, say the Rabbins, and yet this must not be so interpreted, but that he who brings truth may resist the whole world, as one Paphnutius did an whole Council.
Use 2. That it's not enough to bring Scripture, to name many Texts, unless we find out also the true and proper sense. This makes for the honor and dignity of the Scripture, that all would fain authorize their tenets by that. It's no derogation to the Scripture, neither may it be called a nose of wax therefore, but it exalteth the Scripture the more.
Use 3. Of Exhortation to you people, as we are to take heed what we deliver, so also what you receive, what you believe. It's a very hard thing to reconcile these two things, To give all the respect and obedience that is due and called for by God, to your spiritual guides and teachers; and yet to exercise your own faith and judgment likewise. He that doth not run into one of these extremes, either to neglect the Ministry, and to use his own eyes only, or else to put out them, and rest only upon the eye of his guide, is a wise and a solid man. Be thou careful to split upon neither of these rocks, but be wa • y what you receive, and how you believe.
Verse 11. For other foundation can no man lay, then that is laid, which is Jesus Christ.
THis Text is a Reason of that Caution delivered in the verse before, Every man must take heed how he buil • eth : Why? Because there is no other foundation but Christ. To set up anything in Christ's stead, or to deliver anything contrary unto Christ; this is here reproved. So that in the words, Christ is described ; secondly, the Ministers duty about him declared.
Christ is described : 1. By his proper Name Jesus, a Savior of his people. 2. By his Office, Christ the Messiah, the anointed one. 3. Metaphorically, the foundation, sometimes Christ is called the foundation ; and sometimes the corner stone ; and all is to one sense, to show that he only supports the spiritual building, whether we mean the Church in general, or every soul in particular. Now, it's true, the Apostles Ephes. 2. and Rev. 21. are called the foundation also, but theirs is Fundamentum fundam • ntorum, as Austin ; or fundamentum fundans, and fundamentum fundatum : The Apostles are only foundations that are built upon another foundation, viz. Christ. Or else the Apostles might be called a foundation, because of their Doctrine ; in which sense Peter is called a rock : And Christ saith, he would build his Church on him, viz. upon that Doctrine confessed by him, Mat. 16.18. Though Cameron understandeth it of the person of Peter, yet not in the Popish sense, but because Peter was to be used as the first Person, who should preach the Gospel to the Gentiles: so that he is the rock of the Church, because on his preaching first was built, the declaration of the Gospel to the Gentiles: But this I affirm not. For, you see here, he is not only the foundation, but the solitary foundation; No other.
Secondly, Their is the duty of the Minister, Any other can no man lay. Can none ; that is, none ought. Illud possumus, quod jure possumus. Observe,
That the Ministers of God ought to lay no other Foundation then Christ.
They are to build their people upon no other rock. All is to refer to Christ: All Threatenings, all Promises, all Commands, all Duties; they are to bring to Christ As everything in the Temple was covered with gold, so Christ is to cover all things: To be in all things. But how is this to be unnderstood? We shall show how many ways Christ is to be preached as a Foundation, and you the Hearers are to make use of him in that sense.
First therefore, He is to be laid down as the only foundation, in respect of knowledge and instruction. We are to preach and set up him, as the great Prophet and Teacher of his Church. He calls himself the light that came into the world, Joh. 8.12. The Ministers, they are light, but as the Stars do lucere luce alienâ, with a borrowed light from the Sun; so neither do the Ministers of the Gospel enlighten any other way but by light from Christ. Hence he was prophesied of betimes, as the great Prophet whom God would raise up for his Church; and for this end he is so often called the Word, because he doth reveal unto us God's will, and God from Heaven commanded all to hear him, Mat. 17.5. All the Prophets were the Prophets of Christ ; all the Officers in the New Testament, are the Officers of Christ. So that we are to declare that all people, who expect Instruction, Reformation, and any profit by the Ministry, must not build on man, but Christ. And this is the chief scope here. No man may lay any other foundation: No man may set up any other Doctor or Teacher, viz. principal, but him; as is to be seen in the former Chapter. And that is the reason (say some) why Paul doth so often name Jesus Christ in that Chapter. And no marvel if he be the foundation, for none Teacheth as he, both objectively and subjectively. We all reveal the Object, and propound the Doctrine to your ears, though none did so objectively as he did; but subjectively none can teach as he: He giveth the understanding heart; he opens the eyes to see, and the ears to hear. Never therefore expect the powerful effect of the Ministry, unless thou build on Christ more then the parts of a man. The abilities of the man, these are but like Gehazi with the Prophets staff, they will not raise the dead Child, unless Christ come himself. It's true, we must not set up a teaching of Christ, in opposition to the Ministry, as some did: They would have no Ministry at all, but expect to be taught by him; yet as we must necessarily use it, so it must be subordinate to Christ.
Secondly, We must preach Christ the foundation of all strength and power, from whom we receive all ability to do anything that is good. To lay free-will for a foundation; to preach up man's power, for Christ's power, will be found st • ustble and hay, if not worse, when the fiery trial shall come Thus Joh. 15. Without me ye can do nothing. O there he doth excellently show! As the branch, unless it be in the Vine, must wither, and can bring forth no fruit; so unless a man be in Christ, and abide in him, he is not able spiritually to live or move. And this is a necessary and excellent way of preaching Christ, when he is set up as the only fountain of all our spiritual abilities, when the human strength of man is debased, and contemned; yea, discovered to be not only impotent, but abhominable and contrary unto God. Hence Christ is compared to the Olive-tree, from whence we have all our fatness, Rom. 11. And he calls himself the life and the way, Joh. 11.25. The way, that is a Prophet: The life, that is a foundation of all spiritual strength. Now in Popery, when there was so much advancing of free-will, and magn • fying the merit and worth of the good works we did, Christ was much obs • ured. Therefore • e are not only to exhort you to pray, to repent, to reform, but to preach Christ as him by whom you must have power to do those things. People generally make little, or no use of Christ in this respect, when yet thou needest him all the day long. I can do all things, through Christ that strengthens me, Phil. 4.13.
Thirdly, Christ is preached as a foundation, when he is exalted in our Mi • istry, to be the head of the Church, and he that governeth all things. The head is for direction and government, and also for lively influence and nourishment. And thus Christ is 1 Col. 1. to the 15. What divine and admirable exaltations are there of Christ, setting him up above all things, and making him the head of the Church, which is his body? Oh, the preaching of Christ's Head-ship and supremacy is of great consequence! There had never been such bold presumption, to be an universal head in the Church; never such tyranical government therein; never such Angel-worship, and invocation of Saints, and a thousand of those derrogatory Doctrines, had Christ been exalted as Head. Paul saith, They brought in worship of Angels, because they held not the Head, Col. 3.19 And that blasphemous Doctrine, of making the Pope an head of the Church, though they would extenuate it, by calling him a ministerial head, is a gross invasion of Christ's right. Though Christ thought it no robbery to be equal with God, yet the Pope ought to think it robbery to be equal with Christ. Who then can excuse Bellarmine from blasphemy, who is not afraid to apply that promse of Isaiah, Behold I lay in Zion a foundation stone, to the Pope, though secondarily? Look we then, that are Ministers, and you that are people, To keep this Doctrine pure. Christ is the head of the Church: All direction and government must be from him: All vivificall influence into the Churches is by his spirit. So that as the body cannot live or move without the soul, so neither can the Churches of Christ spiritually move, without life received from him. The Scripture doth often delight to use this similitude.
Fourthly, Christ is to be set up the only foundation, in respect of mediation and intercession with God. We can have no approach to God without him, because of the great gulf sin hath raised between him and us. He is a consuming fire, and we are stubble, without Christ. Concerning Deus Absolutus, as Luther would say, The soul of a man may not think of him without horror, or despair; but as he is Deus relatus, related to us in Christ. And this is (indeed) the primary, and the most noble setting up of Christ as the foundation, when we again and again instruct you of what distance and contrariety there is between God and a sinner; and that only by his mediation there can be an agreement. There is one Mediator, (saith the Apostle) 1 Tim. 2.5. No man may, can, dare, to draw nigh to God, or think of him, without this Mediator. Oh, but how practically ignorant are people of Christ herein! They do not go to God in Christ's Name: They do not desire, by Faith to bring Christ (as it were) into God's presence, that he may behold us in him; that we may be Jacob's in our eldest Brothers clothes. As Joah bid the Messenger tell David, when his anger should rise, because they had the worse in battle, that Uriah is slain ; and this quieted David. So it's here: When the wrath of God shall be ready to arise against thee, Why hast thou b • oken this Command? Why hast thou trasgressed this Law? Then say, Christ was killed: Christ was the Lamb slain. And this will appease the wrath of God. Rev. 10.1. Christ is there described with a rainbow upon his head, very fitly. As God said, He would not drown the world anymore, but look upon the rainbow, and remember that Covenant of mercy : So it's here; God will not damn the poor sinner repenting and believing, but he will remember this rainbow; he will look on Christ. Now this preaching of Christ, hath been wonderfully obscured in setting up other Mediators, other Intercessors; so that Christ was seldom spoken of, but the Virgin Mary, S t Francis, and others. And this very point was the first occasion of coming out of Popery, The obscuring of Christ's Mediatorship. They equalized St Francis to Christ: They (indeed) said, the way to Heaven was by Christ, but it was easier by St Francis. So that if you look upon the Doctrine of other Mediators, about the Virgin Mary ; about their Canonized Saints; about Images; about Indulgences Oh, the black clouds that were drawn over that glorious Sun of righteousness! Let then Ministers and people keep to this; look to this: For without it, all the marrow of Religion is lost. Only by Christ his mediation with God. God is an enemy to me, and I to God. And for this end were all those Sacrifices appointed in the old administration, to show, that by Christ was all reconcilement and atonement. Do not thou then think thy tears must do that, which belongs to Christ's blood. Thy tears, thy humiliation, thy broken heart for sin, is indeed necessary; but to think by these to have a mediation with God, is to build another foundation then what the Apostles laid. And truly, if sin be rightly considered, in the infinite aggravation of it, we we must quickly yield, none but who is an infinite person, can be our Mediator.
Fifthly, From this floweth another necessary way of preaching Christ a foundation, viz. Of acceptation of our persons and duties. Our Justification is built only on him, and all the sweet savor that our duties have, is through him. Thus Paul doth frequently make Christ the P • llar and foundation of all his boldness and acceptance of grace through him. Eph. 3.12. In whom we have boldness and free access. We cannot inherit or obtain a blessing, unless we come in our elder Brothers clothes, as was even now said before. He is made unto us wisdom, righteousness, and sactification ; yea, we are made the righteousness of God through him, 2 Cor. 4. ult. Which expression first used by Ambrose, but found in Cal • in by Pigh • u • , was a means to bring him off to imputed righteousness. And Paul throweth away all his own works as d •• g, in comparison of the righteousness through faith in Christ, Phil. 3. Thi • i • a special foundation; few are acquainted with this Gospel foundation. The • build on their works, on their duties; they rest on them as a foundation, nor making Christ all in all. He is the Altar from whom the incense of the Prayers of the Saints is accepted. As Jacob said, Let not me see your face, unless you bring Benjamin. Thus God saith, Pray not, but in the name of Christ : Give not thanks, but through Christ. What a Mystery was this to the seduced Belivers, even in the Apostles times? The Epistle of the Romans, and especially to the Galatians, is wholly to settle this foundation: That it was not the righteous • ess of the Law i • their own persons, or • f works they were to seek after, but a righteousness of Faith through Christ. Yet where is the Christian to spiritual, so Gospelized, as to go out of all his duties, resting on Christ only? He is diligent and careful in the use of them, but leaneth on Christ only. We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus only, Phil. 3.3.
Sixthly, Christ is to be preached as the foundation of all fullness, for all our necessities and spiritual wants. The people of God, they sit dejected through the • r nakedness and poverty. Oh, they would have better hearts, more fruitful lives! and they complain and complain, but they do not make use of Christ's fullness, for all their wants. He is the fountain, their streams are to be replenished by him. Of his fullness, we all receive grace for grace, Joh. 1.16 That is, abundance of grace, as some; or grace, answering the grace in Christ. And Col. 1. It pleased God, that in him should all fullness dwell. So that the soul cannot be cast into such straights, as not to know where to be supplied. There is the fullness of the fountain, and therefore the vessel may well be filled: This is the fullness in the Head, therefore the members may thrive and flourish It's a sad thing to consider how unacquainted even the godly are in this point. They do not improve Christ: They do not go to his fullness. As the Mothers breasts are filled for the Child, and it's an ease to the Mother to have the Child to suck them: Thus Christ received the fullness of grace, as an Head for us, and by Faith we sucking of it, do exceedingly please and honor Christ.
Use of Instruction. What it is to preach Christ, even to set him up in all this glorious fullness; To represent him in all these Offices and Perfections for us. It's true (indeed) there are few people that can prize him, that can see the glory of these Properties. They admire nothing but the pleasure of si • ne, and the glory of the world. Therefore our work is not so often to set forth the beauty of Christ, as the foulness of sin, and the torments of Hell. We like John P • p • ist, are to prepare a people for Christ; to cast down high mountains; to wound and break the heart of sinners; to take them off from all false foundations. The ignorance, stubbornness, and stupidity of most hearers, do call for the two-edged sword to wound and cut, not for balm and oil to be poured in their wounds. But yet certainly, this is our main work, to preach Christ in this his heavenly glory. Although, to speak properly, (as is to be shown in time) to preach Christ, is to preach also all the duties, all the threatenings, all the Commands Christ required. To preach Repentance, is to preach Christ; but we take it most strictly in this place. Oh then, that our Auditories were such, to whom Christ in all his glory might be displayed; such as we might have into this Wine-cellar every day; such as might be invited to this Banquet, and heavenly Feast that the Gospel hath provided. A people that know the the need of Christ; that desire and thirst after Christ: That say with the Church, I will hold him, and will not let him go. Bernard did not like to read Tully 's Works in all his eloquence, because he did not find Christ there. How shouldst thou in all prayers, duties, conference, still desire to enjoy Christ? Saying with the Church, I am sick of love.
The Ministers of the Gospel are to lay no other foundation but Christ Jesus. If ye are branches, he is the Vine : If ye are the body, he is the Head : If ye the building, he the Foundation. He is the Rock, He is the Root. Heb. 1.3. He upholdeth all things by the Word of his power in Creation, much more in Redemption.
Two or three Particulars more we are to instance in, by which it may appear in what Christ is laid a foundation. And
Seventhly, He is to be preached as the Fountain of all the happiness, joy, and spiritual content the godly hearer can have. We are to preach Christ as the center in whom all the lines of your hope, love, and desire are to meet. Thus Paul himself, I determined to know nothing but Christ crucified, 1 Cor. 2.2. The Greek words are comparative, Christ crucified rather then anything else. There is no Doctrine, no Opinion; there is no outward or earthly advantage that I desire to know, but Christ. And in many other places, you have Paul despising and renouncing all privileges: To be a Jew, was nothing; Circumcision, was nothing: To be an Apostle, to be a pure Roman ; all these were nothing with Paul, in respect of the excellency of the knowledge of Christ. Therefore it is, that Christ is compared to our King, to our Husband, to our Head ; because all our affections, desires, and inclinations, should be towards him. And this is so necessary a foundation, that no man can be Christ's Disciple, that doth not attain to this; that doth not hate Father, and Mother, and Children, for his sake. Oh then, consider, Where is thy joy, thy love? Upon whom is thy heart set? If it be on anything but Christ, thou errest in the Foundation. Oh, but how hard a thing is it, thus to Disciple our Auditors! Some have the world for Christ, some their lust for Christ; and thus instead of building gold and precious Stones, they build dung and silth.
Eighthly, Christ is to be preached as the person with whom we are to close in all Ordinances. We are to look for Christ, and enjoy him in every Prayer, in every Ordinance. Any duty without Christ, is like the body without the soul; the shadow without the substance. Truly (saith the Apostle) our Communion and fellowship is with the Father, and his Son Jesus Christ, 1 Joh. 1.3. Thus Christ is said to come to us, and sup with us : By which phrases is implied, that the heart of a man should not rest in any duty, and stay there, but go to Christ in it. As they that looked for Christ's body, were not content to see the linen where his body lay, but did still seek after him: It was not enough for the Church to be in the Garden where the Spices and Flowers did smell, unless she found her Beloved there. And thus it's not enough to come to any duty, to pray, to hear, to draw nigh in any Ordinance, unless we meet with Christ himself. But to whom are these things known? Is it not with us as with little Children, they can take a Book, they look on it, turn over the leaves, but know not any of the sense of it? Thus it is with many people, they come to pray, to hear, to the Ordinances; but to speak of Christ enjoyed by them, to have spiritual Communion with Christ in them, is such spiritual sense, they understand not. That was the great sin of the Jews, they rested in the Ordinances and duties of the Law, and never looked out to Christ: And against this the Apostle doth so vehemently dispute. And thus we do with Ordinances of the Gospel, people generally rest in the external performance of them, and not on Christ in them; a • if the Wise should be content with the Picture of her Husband, not cari • g for the Husband himself. The preaching of Christ as a foundation in this respect, • s of such practical necessity, that all true godliness lieth in this. The Apostle speaking the quintessence of all godliness saith, We are the Circumcision, who have no confidence in the flesh, but rejoice in Christ Jesus, Phil. 3.3. This is praying; this is hearing; this is the true performance of any religious duty, when we have no confidence in them, but rejoice in Christ Jesus only.
Lastly, We are to preach Christ, not only as the foundation of our approaches to God, but of all God's gracious actions and visitations to us. We are not only to come to God in Christ's name, but to expect that God will come to us through Christ. God is in Christ, reconciling the world to himself, 2 Cor. 1.19. We are justified in Christ, and saved in Christ. All God's gracious actions vouchsafed to us, are founded upon Christ as the meritorious cause of them. It's rue the indeed, predestination, though it be in Christ, for the accomplishment of all our spiritual mercies, yet it was not for Christ. This the Orthodox do well maintain by Scripture, that God's predestinating of us in the Original of it, is wholly from the sovereign power, and good counsel of God; yea, that Christ himself is the effect of Predestination, from that good pleasure of his, he gave his Son for us. But then all the eff • cts of Predestination, Justification, Adoption, Remission, Sanctification, Salvation, these all are bestowed for Christ's sake. They cost blood, even the blood of his only Son, ere we could be partakers of them. Thus Christ joineth Heaven and Earth together; makes a Reconciliation between a provoked God and a sinful sinner. And this the Apostle considers, when • e saith, That by him all things are reconciled in Heaven and in Earth, Col▪ 1.20. Thus you see, Christ is a Fountain always running: We Ministers, and you people, may always draw out there, and yet the Fountain be never dry. He is like those waters of Ezekiel, that arise higher and higher: In these an Elephant may swim. We may still discover more excellency, more fullness in him. The Queen of Sheba had no spirit to see Solomon in all his glory; but behold a greater then Solomon here.
In the next place, let us consider the Reasons why we Ministers are to lay no other foundation but Christ: To make him all in all.
First, It's the main end and scope of the Scriptures only to exalt Christ, and the end of the Ministry should be the same with the end of the Scripture. All the Prophets before Christ, they witnessed of the Messiah ; still they comforted the people with promises of his coming. Abraham, though so long before Christ's Incarnation, yet it's said, He saw Christ's day, and rejoiced, Joh. 8.56. All those Sacrifices which were immediately • t the beginning of the world did look to Christ, they typified him. Noah offered a Sacrifice, and God did smell a sweet savor of rest, Gen. 8. • 1. Alas, Could the material Sacrifice do that? God careth not for the Rammes and Bullocks upon the hills, it smells there offensive; but it was because of Christ. Burnt Offerings and Sacrifices thou wouldst not have, then said I, Lord I come, Heb▪ 10.9. All those Rammes, those Bullocks, those Goats, they all did typify a Christ. The people that then lived, ought not to think, that pardon of sin could be had by shedding of their blood. Especially, the Covenant of grace that God made with Abraham, and renewed so many times, did relate to Christ, the seed in whom all Nations were to be made blessed. And it's good to consider how, when the Church was in any great extremity, the Prophets would then comfort it about Christ. Isa. 9. To us a Son is born. And Isaiah 53. he doth as plainly prophesy Christ's sufferings, as the Evangelists relate it; insomuch, that some have called Isaiah the fifth Evangelist. And the Prophet Micah, He shall be our peace, when the Assyrian shall come into our land, Mich. 5.5. Thus then you see, that all the Old Testament doth wholly tend to magnify Christ; and as for the New Testament, that is wholly spent, either in relating the History, or the gracious Effects of Christ; condemning all Doctrines and Opinions that would set up anything in Christ's room.
Secondly, As the Scripture, so God's great purpose and counsel from all eternity, was, to set up Christ, and to have him glorified. Therefore would God take such a way, as that by his Son all mercy should be obtained, that so all honor, glory, and praise, might be forever given to him. Hence it is, that we read of God the Father sometimes appearing in a glorious manner, and owning of him. This is my beloved Son, in whom I am well pleased, viz. with man kind, (Mat. 3.17.) hear him. It's disputed among Divines, whether there could be any other way for our Redemption and Salvation, but by him; but who can tell, what God absolutely may do, or not do? To be sure, God hath determined on this way, as that wherein the glory of the Father, and of the Son, may be more magnified. If then God was pleased to have all glory given to Christ, and to have him set up in all things, it's a great Reason we should honor him, whom God would have us honor.
Thirdly, We must preach Christ the foundation, because in him there is such a Treasure of the riches of God's Grace, and God's Love ; that the Angels, they were never satisfied with this point. How greatly the Angels were affected when Christ came into the world, there Hymn signifieth: As also how speedy they were to be Evangelists, to bring glad tidings of a Christ. Glory be to God on high, in earth peace, and good will to men, Luke 2.14. This Song is the foundation of all Religion and Comfort. Yea, The Angels (saith Peter, 1 Pet. 1.12.) desire to search into this Mystery: 〈 in non-Latin alphabet 〉 , to stoop down, as they did to look into the Sepulcher, or as men do to behold themselves in a Glass. If therefore the Angels, such pure and heavenly substances, be so affected with this way and Doctrine of Christ, how much more we? For we need him more then they. Some Divines indeed, say, The Angels needed Christ to confirm them : And in this sense, he is their Head; but a Mediator of an atonement, he was not unto them as he is to us. Consider that place, Ephes. 3.10. By the Church and the Ministry thereof, the manifold wisdom and riches of God's grace in Christ, are made known. So that the very Angels are glad to hear, and know this Doctrine about Christ.
Fourthly, Therefore are we to exalt Christ in our Ministry, to lay him the foundation, because in Heaven, though Christ will then lay down the exercise of his Mediatory Kingdom, yet the glory and honor must be given unto him forever. The Saints in Heaven, will forever acknowledge the glory, the happiness, the blessedness they have to be by Christ. Is it not necessary therefore to instruct you in that work, which we are to do to all eternity? Christ is not to be laid aside in Heaven. His blood, his sufferings, his atonement will never be forgotten: For, only by Christ, is their such a place as an Heaven; only by him is salvation possible. Why then should not that truth fill our mouths and our hearts here, which will possess our souls to all eternity?
Fifthly, The necessity of preaching Christ the foundation, ariseth from the ignorance of people, who do grossly err about Christ, both Doctrinally and Practically.
Doctrinally : For though Christ be in every man's mouth, yet few have knowledge of his Person and his Offices. Though they be called Christians from Christ, yet they can give no good account of their knowledge of him. And if this be eternal life to know Jesus Christ, John 17.2. certainly the gross and notorious ignorance in many, proclaimeth them far off from the Kingdom of Heaven. How canst thou hope in Christ, and believe in Christ, who knowest not what Christ was, and for what end he came into the world?
And then Practically many are ignorant of him. They feel not the necessity of him as a Physician, as a Mediator : They perceive not at what a distance sin hath cast them from all hopes: They feel not the arrows of the Almighty darted into them : They feel no l • ad or burden of sin upon them, and therefore the Name and Office of Christ, is not welcome to them.
Sixthly, The necessity appeareth, because of the subtlety and enmity of Satan ; who hath continually set himself against Christ and his Church. I hat as at the first ingress into Christ's Ministry, he violently assaulted him, and never left opposing his person, so ever since he hath labored to obscure Christ, and traduce his way. In the first age of the Church, then he set against the Person of Christ: Hence came up those many Heretics, some denying he was God, saying, He was only man ; Others, Only God, and not a man, but in the appearance of a man. Some confounded his Natures, some multiplied his Personality ; so that all the subtle power of the Devil, was, to overthrow the Person of Christ. But in this latter age, he set against the Offices of Christ. And thus in Popery (though Socinians revive those old blasphemies) his Priestly Office, his Prophetical, his Kingly; all those were quite darkened by their Mass and Indulgences: and many such abhominable derogations from Christ.
Seventhly, We have the more need to exalt Christ, because there is pro • enesse in every man to trust in his own works ; To rest upon his own righteousness; To advance and set up nature. Now, so much as these are exalted, so much is Christ debased. We see our own natures in the Jews, though it was in those glorious times, wherein Christ, and the Apostles manifested themselves, yet men did still seek to be justified by the works they had done: Their endeavor was to establish their own righteousness, though that, like Dagon before the Ark, did fall to the ground before Christ; and truly, such were greater enemies to Christ, more then profane Publicans and sinners. So that the Scripture preaching of Christ, will drive men out of their civil righteousness, out of their formality, and confidence in themselves, which is the strongest hold that the Ministry hath to batter. We may sooner dissolve those gross acts of wickedness, then remove this mountain of self-righteousness. Yet, if Christ's Righteousness, his worth be all, why wilt thou be a Christ to thyself?
Use of Instruction. What matter of woe and lamentation it is, to see so few build upon this foundation? Some put their trust in riches, in charriots and horses ; some in the works they do ; and thus Christ, whom God designed to be all over glorious, is not glorified by us. Examine yourselves in this one thing among others, Is Christ the bottom and foundation of all thy love, joy, and delight? Art thou affected with him in a spiritual manner, as the Church is? Is he the chiefest of ten thousands? Do men of the world come and ask thee, What is thy beloved more then others? What is there in Christ, more then anything else? Canst thou say, as Aristotle to him who asked why such colors refresh sight, It was a blind man's question? So, this is a natural man's, an earthly man's question. It's a sign thou never didst taste of his goodness, of his power: It's a sign thou hast not eaten of his Honey-combes, or wert fed on his spiritual dainties, that doest make such questions. Never lay claim to Christ, if Father, Mother, Riches, Honors, and thy own life be dearer to thee then Christ is.
For no other foundation can any man lay, but Christ Jesus.
In how many particulars Christ is to be preached as a foundation, and the reasons thereof, you have heard. I shall now remove some Objections, that so the truth may be more cleared, and then give you the Properties and Encouragements or Privileges those people have, who are built on Christ this foundation. And
First, It may be objected, How can Christ only be preached as a foundation? For is not the Doctrine about a God, that there is a God, and but one God; Is not this a foundation? Doth not the Apostle say, He that would come to God, must believe that he is, and a rewarder of those that seek him? So that this foundation must be laid, as well as about Christ. And it's made eternal life, to know God the Father, the only true God, as well as Christ, John 17.12. Where the object of our faith, that is fundamental, is divided into that of God, and of Christ, the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 . Thus also the Doctrine of the Trinity, That there are three, and these one God, is a foundation, because we are baptized into the Name of these three, and the knowledge of them must needs be fundamental.
To answer this. When we say, Christ is to be laid as the only foundation, that is exclusive of all human foundations, it doth not exclude God the Father, or God the holy Ghost, but inclu • es them rather. So then, we are not to preach Jesus Christ, as the foundation of all our comfort, peace and salvation, as that God the Father, and the holy Ghost are to be shut out of this. No, they had all their appropriated working in this great Redemption of mankind. And therefore as in those places, where God the Father is said to be the only God, and one God, that is not exclusive of the other persons, but of made and feigned gods, of Idols made gods by men : So it's here, Christ Jesus is preached as the foundation, yet God the Father, and the holy Ghost, have their peculiar workings also, though only the second Person is the Mediator.
And therefore secondly, Christ Jesus cannot be preached as the foundation, unless the Doctrine of God the Father, and the holy Ghost be also made known. Hence are those expressions, He that knoweth the Son, knoweth the Father also. And, He that denieth the Son, denieth the Father; And he that honoreth the Son, honoreth the Father, John 8.19. John 5.23. The Doctrine of Christ as Mediator, cannot be laid down without the Doctrine of God the Father, giving his Son to be thus a Mediator for us, and the Spirit of God, as applying, working, and sealing all those benefits, that Christ hath purchased. Hence Christ doth often acknowledge the Father in that work he came to do for mankind. So that Christ Jesus is the foundation; but there may be a more explicit revealing of what is necessarily implied in this foundation.
A second Objection is, Is Christ only to be preached as the foundation? And are people to be built upon him? Then what need Ministers preach of anything else but Christ? What need they preach of faith and repentance? Especially, Why should they preach of the threatenings, and the curse of the Law, of the torments of Hell? Doth it become the Ministers of the Gospel to be sons of thunder? Have they any work to do, but to offer Christ to everyone? Every Sermon, should it not be an Ho to everyone that is thirsty, naked, or miserable, that is burdened and laden to come to Christ?
Thus indeed some have run into extremity, and thought Christ was not preached, because he is not always proffered as a Savior to sinners, but the Law and Duties, and Hell torments are preached. Now to this we say many things:
First, When the Ministers of God preach duties, the work of repentance, or mortification; they preach them not as foundations, They do not lay them in Christ's room, and therefore they do not cross this Text. Doth not this Paul, who is so careful to lay no other foundation but Christ, diligently exhort in other places to avoid sin, to live in the fervent practice of holy duties? Who is more zealous in this way than Paul? Paul to these very Corinthians, hath many severe admonitions, to make them humble and sorrowful for their sins, yet he did not lay another foundation, because these are preached only as the way whereby Christ may be obtained. We do not then transgress this Text, when we preach repentance to the sinner, humility to the proud man, heavenly-mindedness to the earthly man, righteousnnesse to the unjust man, chastity to the unclean man. We do not forget our Office, we do not run from our Text, because we preach them not as a foundation. Indeed if any preach them so as to rest on them, to put confidence in them, this man layeth another foundation; but so do not the Orthodox, we preach Christ the meritorious cause, duties are the way, not the cause. And although Christ be said to be in a different sense the way, yet duties are the way, Christ is the way effectively and meritorious; but so are not duties.
Secondly, Though the Ministers are to lay no other foundation, yet they are to build upon this ; they must enlarge themselves in the explication of this foundation. They must not build hay or stubble, but gold and precious stone: So that we are not only to lay the foundation, but to add all other things that may make us a comely building upon Christ.
Thirdly, To preach Christ, is not only to preach Christ as the Object matter, but all the things Christ would have us to preach. That is to be observed, we preach Christ when we preach all those things he hath commanded, as well as when he is the subject matter of our Sermons. When Paul about the Lord's Supper said, I delivered unto you, that also which I received of the Lord Christ. Here he preached Christ, as well as when he said, This is a faithful saying, Christ came into the world to save sinners. So that here may be a great mistake, thou thinkest Christ is never preached, but when he is named, when he is the matter of the Doctrine and Use: Yet, when we preach the whole counsel of God, and deliver what ever he hath commanded us to reveal to our people, then we preach Christ. Thus the Apostles in their voyages and journeys where they went, are said to preach Christ; and in those Sermons, they did not only preach Jesus to be the Messias, but also commanded all other duties of faith, repentance, love, as the Auditories did require.
Fourthly, We are to preach duties, but in reference to Christ. Take any particular grace, that the Ministers of the Gospel provoke men to; this cannot be done without bringing the soul to Christ; and therefore though the Ministers of the Gospel do not in every Sermon name it, yet it is to be supposed: As for example, take repentance; we say, every ungodly sinner, unless he repent, unless sin be a burden, an heavy bitterness to him, and he fully forsake it, he must necessarily perish. Now many ways Christ is concerned in this. For,
1. He cannot repent and be humbled for sin, unless Christ give him strength. Without me ye can do nothing. The branch separated from the tree hath no moisture, no juice in it, John 15. Thus a man without Christ hath 〈 in non-Latin alphabet 〉 , an hard heart, a withered heart, an heart without any moisture, any softness, so then Christ is here implied.
2. Repentance cannot be Evangelical and filial, without God's love in Christ. Judas did repent, the Scripture calls it so, but because there was only gall in it, and no honey, only horror and terrors, and no faith to allay those waves; Therefore his very repenting and despairing was a grievous sin. So then to preach such a repentance as driveth from God, filleth the heart with cursed horrors, and hated of God, and thereby to run to hills and mountains to cover us from God: Or to put a man upon such penal and afflicting labors to the flesh, that may satisfy and appease God: This is to bid men bring wild and sour grapes for sweet: This is to preach from Christ, not to preach Christ. But repentance truly preached is to have our sorrow for sin, accompanied with faith in the promises, and a resting upon tht blood of Christ. Thus as it is in repentance, so in every grace. When we preach it, we preach Christ, because by him we only have ability to do it, and through him only have acceptation, and as we said, though the Ministers in every exhortation do not thus name Christ, yet this is to be supposed.
Lastly, We do not transgress this Text, no not when we preach the Law, the threatenings, the torments of hell, because these are to drive us out of ourselves, to make us see our own poverty and wickedness, that so Christ may be the more welcome. Christ himself, though sometimes he calls the heavy loaden to him in a meek way; yet when he hath to do with such as trusted in their own righteousness, and found no need of his Mediatorship, he calls them Hypocrites, he bids a woe to them, he threatens them with hell. And Paul tells you in his own experience, he had never come to prize Christ, to esteem him, had not the Law discovered sin to be out of measure sinful ; then he died, then he was undone, then, Oh miserable man that I am, who shall deliver me? What shall I do? And thus Peter converted three thousand by conviction of a particular sin they had committed, viz. the murder of Christ, and the aggravation of it, and this pricked them at heart. And so Paul being called to preach of faith in Christ to Felix, he presently preacheth about righteousness and temperance, because Felix lived in the two contrary vices; and also of the Judgment to come. Thus he would have brought Felix to the esteem of Christ. So that to preach the Law in the purity of it, in the cursing nature of it; to preach hell, and the eternal torments thereof, is necessary, because this is to make way for Christ. This is to put iron in the fire, that so being softened, it may be put into any fashion.
Thus we have removed the Objections, and shown you, That though other things are to be preached besides Christ, yet reductively all things are brought to him at last. They are but as the rivers that come from the Sea, and empty themselves therein.
I shall conclude thi • Text, with showing you, The great advantages that people have who are built on Christ.
First, They are a sound steadfast people, not carried away as the chaff, and straw is with every wind of Doctrine, Heb. 13. Jesus Christ the same yesterday, and forever ; and then followeth, Be not carried about with divers and strange Doctrines. The Connection is thus made by some, The truth of Christ, the Doctrine of Christ is still the same. And therefore do you retain the same steadfast faith. Oh when men are not built on Christ's Doctrine, but their own opinions, their own conceits, they have Reuben's curse, Unstable like water! Col 2. They that fell to the worshipping of Angels and Saints did not hold the head ; Look then to what thy faith, thy soul is bottomed upon, whether Christ be thy teacher, or thou be thy own teacher. Now this steadfastness and immoveablenesse of those that are founded on Christ, appeareth in their resisting of the violence of persecution, and the subtlety of heresies. In the one, the Devil is a roaring Lion: In the other, he is a glistering, sliding Serpent. The one is like the violent wind to the traveler, that by force would pull off his garments: The other like the hot Sun-beams, that by degrees maketh him throw them away. Oh this is excellent comfort, in the winnowing to be found wheat and not chaff; in the fire to be gold, and not dross! God you hear in this Text, will have a fire, to try all men's doctrines, and if it be stubble and hay, it will quickly be consumed. My sheep hear my voice, and a stranger they will not hear, or follow, John 10.5.
Secondly, A people built on Christ, will not be formal and customary in religious duties, resting upon the performance of them, but carried out to Christ himself. Oh who can bewail this enough! How are all duties of Religion, but as the picture without a substance, as a body without the soul? They pray, and hear, and hear, and pray, but close not with Christ in these things. Thus as Rehoboam for the golden vessels that were in the Temple, put in materials of brass. So whereas the people of God in their spirituality, fervency and heavenly mindedness had their hearts up to Christ; Now they think all is done with the external labor of the lips, or bowing of the body. We may say to you thus affected in your duties, as they that were looking for Christ in the Sepulcher, He is risen, he is not here. As false teachers, that brought in the works of the Law, and the duties of the Law, did put these instead of a Christ; so do Christians make their Duties, their Ordinances, their Performances a very Idol-Christ to save them, but those that are built on Christ know better.
Thirdly, Those that are settled and founded on Christ, they have spiritual strength, and holy vigor communicated to them in the ways of godliness. For though Christ be here called a foundation, and that giveth only support, yet in other places he is the root of the Vine ; the Head, which denotes more than a mere foundation, viz not only supporting, but conveying all grace, and lively nourishment to the godly heart, whereby they grow up and increase to more degrees of holiness. Now this is a woeful spectacle to see a people the same, both for knowledge and life, they were many years ago; no more understanding in heavenly things, no more growth in faith, in zeal, in communion with God. Even as the picture on the wall that is still the same, not one cubit is ever made to the stature thereof.
Lastly, Those that are built on Christ, receive of the Spirit of Christ, in all the works of it. A spirit making thee pray with groans unutterable, a convincing, a sanctifying spirit, or sealing and assuring spirit. An auditory destitute of God's Spirit, is like a Golgotha, a place of dead men's skulls, or rather dead hearts: They savor no spiriual duty, privilege, or motive. The Corinthians are said to have Christ amongst them, because they had the Spirit of God in the gifts and operations thereof.
Use of Instruction. What manner of persons ye ought to be; such who have a sure, and a good foundation both for faith and godliness. Look to what bottom you stand upon. The reason given, why storms and tempests could not beat down that house is, Because it was built upon a Rock ▪ Mat. 7.25. Especially try yourselves by those fore-going properties, do you under all temptations of troubles or errors stand like the rock in the midst of the waves, whereas Christ said, We must leave father, and wife, and children, and houses, and life to follow Christ? Do ye not leave Christ to follow these? Are you like the green leaves in the river? The Locusts did not eat or consume, and not the dried ones prepared for any falling off? Do ye show the efficacy and lively power of Christ in yourselves? Oh if ye were branches in him, how could such ignorance and profaneness be in many men's lives? Eph. 4. The Apostle speaketh of knowing the truth as it is in Jesus ; How is that? When the truths we believe make us put off the Old-man, and put on the new, when they are like coals of fire in your breast; but the impiety and formality of most people proclaim they have not this foundation.
Verse 12. Now if any man build on this foundation gold, silver, precious stones, wood, hay, stubble, &c.
THis verse containeth a distinction of builders upon the foundation, and they are of two sorts:
- 1. Such who build gold, silver, precious stones.
- 2. Who build wood, hay, stubble.
Now these are allegorical expressions, and you may ask, What is the plain meaning of them?
Some therefore of the Ancients understood by gold and precious stones, godly and holy works: And by hay or stubble, evil and wicked works: or, as Austin, inordinate affections and desires to earthly things, preferring them before Christ. It is true, the same Author calleth this Text, Unus e difficilimis locis, one of those most difficult places, to which the Apostle Peter relateth. But this his interpretation cannot be the meaning here, partly because the Apostle saith, Those that build hay and stubble shall be saved, though by fire, whereas those that live in wickedness and inordinate love of the world, cannot be saved under any notion whatsoever; And partly, because the Apostle restraineth his matter to those that are builders, and they are Doctors and Teachers, not to all believers.
Secondly, Some by gold and precious stones, understand the pure and solid preaching of the Word; and by hay and stubble, curious light, and vain affectation of human eloquence. And indeed this is part of the Apostles meaning, as appeareth by the sharp reproof of those Teachers for their carnal, human wisdom. But
Thirdly, That which is chiefly the meaning is, the matter they preach; Gold and silver is the pure and sincere Doctrine, that is agreeing with the foundation. Hay and stubble are corrupt and sinful errors, which disagree from it. He doth not by hay and stubble speak of such dangerous, and damnable heresies that overthrow the foundation, such are not saved, though by fire, but they bring upon themselves swift damnation, 2 Pet. 2.1. but lesser errors and falsehoods, which do not overthrow, yet are no ways agreeable or suitable to the foundation. As if you should set a glorious Palace with marble walls, and pillars of gold and silver, but then a wooden rooff, and thatch covering with straw; how ridiculous would this be? Such is every man's preaching, though he keep the foundation, that addeth dissentaneons Doctrine thereunto.
We shall join the two last senses together, the Matter and the Manner ; The truths of Christ preached in a pure and sincere manner, this is gold, silver and precious stones. Whereas then you see the truths of Christ, compared to these glorious and excellent things, gold and precious stones. From whence observe,
That the Doctrine and Truths of Christ are very precious and excellent.
The preaching of the Gospel is compared to a Pearl, that a man sold all that he had to obtain, Mat. 13.45. And indeed so must every he • er do, he must part with all his lusts, his sins, he must throw away all the earth he hath in his hand before he can receive this gold.
To open the Doctrine, let us consider, What is implied in this, when the truths of Christ are thus called gold and precious stones? And
First, The preciousness of them is hereby declared, They ought to be esteemed and desired by us, as much as the covetous man desires his gold and silver. The truths of Christ are sometimes compared to milk, for the nourishing virtue in them: Sometimes to honey, and the honey-comb, for the spiritual sweetness and refreshment the godly find therein; and sometimes to gold and precious stones, because of the admirable excellency and worth in them. Hence we are commanded, To contend for the faith, Jud. v. 3. to be in an agony; Why? It's more worth than gold. This made the holy Martyrs willingly die for it, they thought it more precious than life; they thought it no loss to be deprived of their own gold and silver to testify to this, and to propagate it to their posterity. The Apostle calls it 〈 in non-Latin alphabet 〉 , That good thing committed to thee. To you that believe Christ is precious, saith the Apostle, 1 Pet. 2.7. and so is every truth of Christ's.
Secondly, It doth denote the rarity of it. It's hardly and difficultly obtained: Gold and silver is not so common as the stones of the street: There are but few mines of gold, to the mountains of earth. And thus for the most part, the Churches of God have been so corrupted with errors, that very little gold did appear. It was a rare thing to have any one truth of God made known. In the Old Testament, under many Kings, Idolatry and Superstition had so prevailed, that the book of the Law of God in Josiah's time was a rare thing; and in Asa 's time, They had been without the Law, and a teaching Prophet for a long while, 2 Chron. 15 3. And in Popery not only the covering was thus deformed, but the very foundations were shaken. So that it's not so easy a matter to obtain the truth, that is found out with much prayer, humility, holiness of life, and industrious using of all means appointed by God. There are few, it may be none, who though they build gold and silver, do not also add some hay and stubble. So that this very expression, Truths are gold, are precious stones, and they lie one by one, called therefore unions, they say should teach us, not to be confident, not to rest in our own understanding. Search the Scriptures, 〈 in non-Latin alphabet 〉 , John 5.39. Some make it a metaphor from those that with much labor dig into a mine of gold. So that the Scripture that is the mine, where all the gold and silver is, there we must dig, thence we must replenish ourselves.
Teirdly, There is implied the durableness and constancy of it. Gold will not melt away in the fire, or be consumed as hay and stubble will. And thus the Apostle alludeth to afterwards, He shall be saved, so as by fire, and the fire shall try every man's work. He speaks of a probatory, and not a purgatory fire; that is, afflictions, or the light of God's word shall burn all this stubble. So that the truths of God they are so constant and abiding, that when a man comes to be afflicted, to be persecuted, to be undone for the truth of God, this will abide. What is the chaff to the wheat? Jer. 23.28. When a wind comes, the chaff is blown away. And therefore this should make all very careful herein, both Pastor and people. God will have his fire; there will be winds and tempests, whether it be gold or stubble, wheat or chaff, then it will be discovered, whereas divers and strange erroneous Doctrines, they have not been willing to come to the fire. Every Heresy in the Church went up and down like Cain trembling, left every place of Scripture that met it, should kill it.
Fourthly, The truths of Christ are compared to gold and silver, Because of the solidity and ponderosity of them, they are weighty and heavy. Whereas errors are compared to hay and stubble ; what is lighter than these? And therefore such as give way to falsehood, they are said to be carried away with every wind of Doctrine, Ephes. 4.14. as if they were so many feathers or straws. Whatsoever opinion then is accompanied with vanity, levity and emptiness, it's not solid, grave and substantial, refuse that. It is said, Solomon's ships, they went for gold of Ophir, and they brought home pearls. Thus do many men, they make us, if they sought out the admirable and solid truths of God, and they bring Peacocks, empty, gaudy flourishings of wit, or curious opinions. This is not the weighty and solid truth of God.
Fifthly, They are compared to gold, Because of the purity and sincerity in them. The truths of God, they have an holy simplicity and sincerity, and therefore false Teachers are said 〈 in non-Latin alphabet 〉 , 2 Cor. 2. to corrupt the pure word of God, as hucksters do their wine. David compareth God's word to pure gold, even seven times refined, Psal. 19 And hereby it becomes a very dangerous sin, for any to counterfeit it, or corrupt it. If among men their Laws make it a capital crime to counterfeit, or clip their coin, certainly God will account it no less heinous a sin to do so with his truths. As it's gold for sincerity; so it's compared to the water of life, for its purity. And as Isaac complained of the Philistines as the greatest injury that could be to stop up his wels with earth; and it's a matter of death to poison a fountain or spring where men use to drink; so destructive and heinous a sin it must be, to infect the pure streams of the Sanctuary, that people should thereby suck down their own poison.
Sixthly, It's compared to gold, for the efficacy and choice virtue thereof. Gold is not only of price and esteem▪ but it hath it's powerful operations in medicinal ways against bodily diseases. And thus certainly the truths of God are, when received by faith, they are mighty to the casting down of all the strong holds of sin; they are powerful to overthrow the greatest oppositions, Sanctify them by thy truth, thy word is truth, John 17. Thus it's said, Psal. 19. To convert the soul, as the learned there interpret, it is, revive the soul to bring life again ; when a man by discouragements and dejections is even swooning away. Oh then these golden truths of Christ, they have a special influence upon the heart of a man, to revive against faintings, to dispel all distempers, and to preserve against all languishings.
Seventhly, They are compared to gold and silver, For the usefulness and profitableness to all things. Money answereth all things, saith the Wiseman, Eccles. 10.19. Many outward comforts in this world may be had for gold and silver; you may have friends, food, raiment. Hence the Heathens made Pluto wealth, a god, because it wrought all things among men, Clausum aur â custodit Jovem. Horace spake of the covetous man, He keeps his god in his chest; And covetousness is called Idolatry, Col. 3.5. Thus gold and silver prevail in the world: And therefore Balaam to express his resolvedness not to curse Israel, said, Though Balak would give him an house full of gold, yet he would not curse them. But alas, what are these to the truths of Christ? They are profi • able for such things, which material gold and silver cannot do. Judas, when tormented in in his conscience foa sin, What could his thirty pieces of silver comfort him? Could that ease his conscience? Give gold and silver to the damned men in hell, will that comfort them? There are many mercies that all the gold and silver in the world cannot help us unto; but now there is no condition, no doubt, no affliction, no want, but the truths of Christ are very profitable unto. The truth of Justification by faith in Christ, Is not that more worth than the gold of Ophir? What precious and powerful operations hath it upon the hearts of the godly?
Eighthly, The truths of Christ are compared to gold and precious stones. Because they are able to enrich a man with all graces. There is spiritual and heavenly wealth, as well as earthly and temporal; and the truths of God are of the first sort. Thus the poor of this world, are said to be rich in faith, Jam. 2 5. And Christ became poor to make us rich, 2 Cor. 8.9 not in outward respects, or external greatness, but in internal, and spiritual riches. Mark that counsel, Revel. 3.18. to the Church, who thought herself rich, and needing nothing, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich. Oh that people were spiritual! You see here is gold offered to all, and he is indeed foolish that refuseth this. There is many a man with gold and silver, and much wealth in this world, and yet is very poor towards God. When our Savior had declared that Parable of Dives, and the eternal torment he had after his great pleasures, he concludeth, So is every man that is rich in the treasures of this world, and is not rich towards God, Luke 12.21.
In the second place, To build gold and precious stones on this foundation, is not only to preach sound and pure matter, but this matter in a pure and exact way.
Now this golden way of preaching, to be Chrysostom's and Chrysologues indeed, consi • eth,
First, In preaching of them after Scripture Authority, when they are conveyed unto you, as having the stamp and Authority of God. The Prophets came with, Thus saith the Lord ; and this like thunder may make the stoutest trees to tremble. The sayings of any men in the world, though never so eminent, are not brought in religious matters for confirmation, but illustration: And it's a great proficiency in hearers, when they affect and delight in such preaching Austin while a Marcionite, and a great Humanist, had much ado to delight in the Scripture, because he did not find such human eloquence; but when he came to find the words thereof like fiery darts and arrows in his soul, then he was ravished with the excelle • cy of it.
S • condly, It's to preach them with Scripture gravity and solidity. As the Oracles of God, 1 Pet. 4.11. he doth not say 〈 in non-Latin alphabet 〉 , as the words, but 〈 in non-Latin alphabet 〉 , as the oracles ; implying the power and efficacy of God's Spirit upon us, a • having more of divine inspirations than human acquisitions. The more of men's wits, fancies and conceits, the less of God, and so carrieth the less reverence and awe. And this the Apostle doth greatly aim at: Those false teachers came with cunning and enticing words, and so deceived; whereas the Apostle speaketh to the contrary, That the Gospel came unto them not in human eloquence, but in demonstration of the Spirit, and of the power of God. Indeed human parts, and human arts, they are to be used but as servants, not as mistresses. It's Austin's allusion, concerning Cyprian,
Thirdly, They are to be preached with Scripture simplicity in respect of aims and ends. For though a man should build gold and silver, yet if it be for human glory, and earthly greatness, he builds hay and stubble, though this be known to God only: But this fire will discover the secrets of men's hearts. And therefore we are not only to look to what we build, but why we build; Is it the glory of God, the salvation of men's souls? This will be comfortable at the day of revelation of all things.
Use of Instruction. With what delight and holy covetousness you should receive the truths of Christ; they are no less worth than gold, than precious stones. The Tabernacle was covered all ove • with gold, and they brought precious stones to it; and thus is the Church of God still to be built, Revel. 21.19. And as in Solomon's days, God made gold as common as the stones in streets: So in these later days, those golden truths, which before were rare and precious, now are common; but the common familiarity of them hath brought contempt and neglect of them; else thou wouldst take up every truth of Christ, as a precious pearl. These are the best Jewels in the ear. Oh but who can bewail the swinish lusts of men, who had rather have their dross, than those pearls! No wonder God hath brought so many terrible judgments upon us; for we have been wanton under the choicest and most precious mercies, even the holy truths of God. Every Sermon hath been throwing pearl to some swine, to brutish wicked men, that instead of loving of them, have turned again, and rent them, as much as lieth in their power.
If any man build hay, wood and stubble.
The Apostle in this Text describes two Buildert ; the wise one, and he builds gold and precious stones, viz. the excellen • truth • of God: And the foolish one, he builds wood, hay and stubble You heard by these later are meant all errors, and false doctrines, although they be not destructive of the foundation. For the Apostle alludes to some kind of building, which a man may imagine in his mind, whose foundation and chief parts is of gold and silver; but all the superstructure wood, hay and stubble. This would be a most deformed and incongruous sight, as the Poets Mulier formosa superne, but aesinit in piscem. Now do but observe what contemptible, unprofitable and vain matter, all false doctrines, though never so gloriously dressed, are by these similitudes, even like Nazianzens Ape in man's clothes. It's but Michals Image of straw that she put in David's room for David. Observe,
That all errors and falsehoods in Religion, though not fundamental, are no better than hay and stubble.
Thus the Apostle, Be not carried away with every wind of Doctrine, Ephes. 4.14 Errors are a sudden gust of wind. Philosophers say, It's a dry exhalation from the earth, and violently beaten back again from Heaven: So is any false Doctrine, it comes from earthly and carnal lusts and desires; and it is beaten back by God from Heaven, he doth not own it; Quid vento levius? and so these winds of Doctrine are uncertain; sometimes they blow in the North, sometimes in the South, even as necessity and carnal advantages drive them, and which is more, not only the Doctrine is thus light and empty; but the builders are such as their Doctrine; the Doctrine is stubble, and they are stubble; therefore he saith, Be not carried away with them, as if the persons were nothing but straw: Even as the Psalmist saith, They that made Idols were wholly like them: Thus it is here. Let men therefore that broach falsehoods, and people that receive them, never so much dote, and be enamored with their own false opinions, as if they were gold and precious stones, yet the Scripture calls them no less than hay and stubble, such as God will raise a fire to consume and devour. Thus the Prophet Jeremiah, What is the chaff to the wheat, saith the Lord? Jer. 23.28. The Doctrine of the false Prophets, that is the chaff ; and of the true, that is the wheat.
To amplify this truth, Consider,
First, Though all errors in opinion and religion have no better a name, and no better a nature, yet those that build them do not think so. They judge what they build gold and silver; they think their monsters beautiful, and comely. The false Prophets in the Old Testament, they would presumptuously call their dreams and imaginations the word of the Lord; and Zedekiah the false prophet struck Micaiah the true, saying, Which way went the Spirit of the Lord from me to thee, 2 Chron. 18.23. Now the Apostle Peter tells us, That as there were false Prophets, in the Old Testament, so there shall be in the New, who shall bring in damnable heresies, 2 Pet. 2.1. Not that they judge them so, for happily they might speak, as Paul saith, he thought he was bound to do what he did against Christ and his way. And our Savior speaking of the bitterest enemies the Christians should meet with, he saith, They think, they shall do God good service by their persecuting of them, John 16.2. Every erroneous person therefore is not presently convinced in his own conscience of his false way; he may (as the Antichristian party is) be delivered up to believe a lie; To call light darkness, and darkness light: Even as the distempered palate may call sweet things bitter. So then, though errors in Doctrine be stubble and trash, yet they are not thought so by the Authors of them. The Manichees, called Manes, Manicheus, because he did 〈 in non-Latin alphabet 〉 ; they commonly commend their falsehoods, as the precious, rare, and unheard of truths of Christ.
Secondly, When the Apostle calls these errors hay and stubble, he doth not speak of fundamental errors neither, but such as are consistent with, and built on the true foundation. They do not damn the Author of them, but they make his salvation difficult; He shall be saved, but by fire. For as for those Doctrines that race up the foundations, Peter calls them damnable heresies, 2 Pet. 2.1. Paul reckons them with Idolatries, Witchcrafts, and all the gross sins that palpably exclude from the Kingdom of Heaven, Gal. 5.21. Yea, if an Angel from Heaven should bring such a Doctrine, we were to hold him accursed, Gal. 1.8, 9. And all the faithful are commanded, Not to bid such an one, God speed, John 2. Epist. As John the Apostle would not wash himself in that Bath, where Cerinthus the Heretic had been. So that these expressions of hay and stubble, are only for lesser errors. But those that are in Folio, (as it were,) they are poison ; They are the venom of the red Dragon ; They are like the Plague that strikes dead into Hell quickly, without a speedy recovery. So that as all sins are not alike, so neither are all errors: And we are to make a difference between those that are fundamental, Circa-fundamental, and Super-fundamental, as a man may so say. As in sicknesses, some are mortal, and deprive of life immediately; others are not so.
In the second place, Let us consider, why the Apostle calls errors by such names, wood, hay and stubble.
First, Because of the vileness and contemptibleness of them. Men if they did understand the Scripture, and walk by that Rule, would no more regard them than the straw under their feet, as we say. For as the true Doctrines of Christ were compared to gold, because of their precious and excellent nature; so errors are called stubble, because of their base and vile nature. In the Old Testament the names of Idols were names of contempt and scorn, Baal-Phegor, and Baal-zebub, and thus here, the sinful opinions that men deliver are straw and stubble.
Secondly, The Apostle describeth the Idolatry of the Heathens under this aggravation, Rom. 1. That they turned the Image of God into an Ox that eateth hay ; and truly all that love and delight in errors do so. They who should be after the Image of God, delighting in precious and heavenly truths, make themselves like the beast that eats hay. Vitiated and corrupted stomachs will eat trash; and so distempered minds and corrupted will receive falsehoods.
Secondly, It's compared to hay and stubble, for the levity and uncertainty of it. What solidity hath a straw that is blown up and down with every wind? Now the lightness and uncertainty appeareth in three things,
1. It cannot abide the touchstone, it cannot endure to be tried. Straw cannot endure the fire. The thief, or he that doth evil, hateth the light, saith our Savior, John 3.20. Counterfeit and base coin cannot abide the touchstone; whereas the Apostles when they preached, they were willing to have their Doctrines tried by the Scripture; and the Bereans are commended for making such an enquiry, Acts 17.11. The Owls and the Bats cannot endure the day. As soon as error is detected, it is confuted, whereas the precious truths of God, they grow more excellent and glorious by the trial of them. The wheat loseth nothing by winnowing; the iron by filing. By all the errors and heresies that ever have been, truth hath gotten the advantage: As the ark was the more lifted up to Heaven by the waters:
2. It's uncertainty is seen in the divers shapes and moulds it hath, denying and affirming. As Tertullian of the Peacock, Multicolor, versicolor, nunquam idem & tamen semper idem. Thus erroneous Doctrines are always in new dresses, in a new garb, as they are necessitated by truth. How often was Pelagianism interpoluted? Therefore the Apostle calls the dealing of such persons who use to sow these tares 〈 in non-Latin alphabet 〉 , Ephes. 4.14. and 〈 in non-Latin alphabet 〉 , a slight juggling, yea and bewitching, Gal. 3.1. making such things to appear to the sense, that have no subsistence. Thus among the Arians, both the Eusebiusses were in crafty and divers dresses, sometimes for the Orthodox, sometimes against them. And Pelagius did four times change his opinion about Grace, or rather his expressions. At first he denied grace, then he made nature, grace ; then the outward preaching of the Word, grace ; then granted the grace of remission of sin. Thus he did gratiae vo • abulo uti, ad frange • dum invidiam. So that herein the levity and uncertainty of falsehoods doth appear, that they are divers and strange Doctrines, strange to the Word, and divers, and disagreeing among themselves.
3. It's uncertainty is seen, that it doth never stay, till God in mercy to his Church put a period to it. Therefore false Doctrines are compared to a G • ngrene, 2 Tim. 2.17. you know that spreads and spreads, till it hath even consumed the body. And thus it is with error, it spreads from one to another; and not only so, but this young Serpent will grow up to a Dragon in time. Arius una scintilla fuit, was but one spark, and yet he-set the whole world on fire. Wicked men shall grow worse and worse; one error draweth on another: When a man begins to tumble down the hill, it's hard staying ere he come to the bottom. And therefore when thou once beginnest to wander from the truth, fear thyself thou wilt presently be in a wilderness; yea thou wilt be like an Hazael in time. Those opinions and blasphemies thou wouldst once have trembled and quaked at, thou wilt excuse and defend. Experience hath •• en too true, but very sad, of this in all ages of the Church.
Thirdly, Errors are compared to hay and stubble, For the uselessness and unprofitableness of them. They are but fig leaves to cover our nakedness; and that will appear in these particulars:
1. They do not truly inform and enlighten the mind. Truth is light, and doth inform and instruct the mind; but all errors do bring more darkness; so that while they think they know more then they did, they know less. Hence they are said to be men of corrupt minds, 1 Tim. 6 5. and deluded, or deceived. Oh, what a dreadful thing may this be, for thee to think thou hast more light than ever, when it may be thou art in more darkness than ever? To think thou art in a nearer way to God, when it may be thou art further off than ever!
2. The truths of Christ are profitable to sanctification and holiness. Sanctify them by thy truth, John 17. By the Word we come to take heed of sin, Psal. 19. to order our lives; whereas error that is wholly instrumental to wickedness and impiety: A corrupt mind, and a corrupt life go together: Faith and a good conscience are kept together, and lost together. When a man falls off from the truth, he will also fall off from that power of godliness, and degree of holiness • e once seemed to have. Truth is the eye, and if the eye be dark, the whole body will be dark. Grow in grace, and in the knowledge of Jesus Christ, 2 Pet. 3.18 these go together. If therefore thou wouldst keep up the whole way of godliness; all that accurateness and strictness thou hast been exercised in; take heed of erroneous Doctrines, they loosen the reins, they corrupt good manners: Though some Heretics have been of a seeming religious life, yet even they were but as glistering Serpents, full of inward poison, for all their fair outside, viz. of inward pride and hypocrisi • . And indeed it is commonly God's judgment to punish the abuse of knowledge with an ungodly life. The Heathens did not glorify God according to their knowledge; and therefore God gave them up to strong delusi • ns and vil • affections, Rom. 1. It's good to have the heart established with grace, and not with meats, Heb. 13 9. Loosnesse of opinions is apt to beget looseness of l • fe, as ill dist • llations from the head breed the consumption of the vitals.
3. They are unprofitable for any sound comfort and joy. That we through the comfort of the Scriptures might have hope, Rom. 15.4. The truths of Christ will only be owned by him, and to such as suffer for it, he administers much consolation and comfort: As the Martyrs felt unspeakable joy and assurance. It cannot be denied but Heretics and erroneous persons may find much sensible comfort in their false way. Th • refore no man must conclude the truth of a Doctrine from comfort, but he must try his comfort by his Doctrine; yet even that comfo • t men have in a false way, is not like the true joy, God • truth brings. To give differences between them is not here my purpose, no more than between the patience of a true Martyr, and the quietness of an Heretic in their sufferings.
4. They are not profitable for duration or continuance. This straw will not keep off the rain of God's tempests. Hence God will purge his people from this dross. The Disciples were many times in great errors, but Christ did recover them: And truly such is the goodness of God to his elect people, that they shall never totally and finally be deceived; you see here, they shall be saved by fire, and the fire will try it. God will by some severe affliction, or other means bring his people back again. The sheep that wandered will come home again, acknowledging their folly, and that they did only lose their wool in the briars of needless disputes.
Use of Instruct • on, To show the vanity and folly either of such teachers or hearers, that dote on errors, that admire hay and stubble, as if it were gold and precious stones. Oh try and prove things first by the Word, ere you rejoice or boast in them!
2. What makes a Church truly glorious, even when it's pure from errors and heresies? A Church embracing the truth, is like a goodly Edifice of all beautiful excellencies; but where errors and falsehoods are, there is a disgrace and dishonor to it.
Use of Exhortation. In all the matters of Religion, see what solidity and profit there is in the thing thou believest. If they be full of divine Authority; if they make for godliness, for exactness in life, for true and sound peace, then it's something; but if they do intoxicate men's brains, make them spiritually drunk, they stagger and reel, if they make them straws, an empty reed shaken with every wind, then fear these things.
Verse 13. Every man's work shall be made manifest.
IN the twelfth verse you had a Description of a twofold Builder. Now in this verse, and the other following, the Apostle proceeds to show a twofold event. And
1. He generally declareth, that there will be a Manifestation of every man's work. And then
2. The Consequent Effect • upon that Manifestation ; that there will be a discovery at last, though for a while men may carry on their purposes with much subtlety, you have in the first part of the verse.
Peter said of Paul's Epistles, That there were in them many things hard to be understood. And Austin he thought (as you heard) this Text was one of them.
I shall therefore explain it by degrees. And
First, I shall at this time, consider the Proposition laid down by the Apostle, as a ground work, Every man's work shall be made manifest ; Consider, the Subject, the Note of Universality, and the Attribute.
1. The Subject, Every m • ns work, [work.] Here the Apostle calleth erroneous Doctrines; as also the publishing and propagating of them works, which overthroweth that nice distinction of some, who pressed with that place, Rom. 13. The Magistrate is a terror to evil works. Works (say they) not opinions, or false Doctrines, for though the opinion simply as so, is hidden in the heart, yet the professing and publication of it, is a work, therefore here they are made all one. So verse. 8. it's called a man's labor. And John epist. 2. we must not bid God speed, to a man that brings a false Doctrine, lest thereby we be partaker of his evil deeds.
2. Here is the Note of Universality, Every man's work ; that is, every Doctors, every builders work.
Lastly, Here is the Attribute, Shall be made manifest. Which implieth, that all errors and falsehoods have a glittering outside, they are maintained with much subtlety and specious pretences; so that he who looks only to the seeming outside, and appearances of false ways, will easily be deceived. But as the painted face, when it comes near the fire will melt; so these painted errors, when God bringeth his fire will dissolve away. So that there is much in that phrase, Shall be made manifest.
Now although this Proposition is to be taken in a limited sense to the false, subtle and crafty ways of errors, and the authors thereof; yet I shall first handle it as a general truth, and so as the Apostle may take it as a general, and then apply it to the particular of foolish builders. Observe,
That all the ways and works of wickedness, though acted in never so hidden and secret a manner shall be made manifest.
When, and how, I shall not yet inquire: All that I have now to do, is, That such works, though creeping under the ground will be brought to light. So Chap. 5.10. Eccles. ult. & ult.
First, We will show, What kind of hidden wickedness shall be made manifest. And then, The Aggravation of hidden and covered wickedness.
First, All the secret and hidden thoughts, affections and purposes of the heart, God will one day make manifest to the whole world. The heart of a man that is the womb, wherein all those serpentine and venomous lusts of men's hearts are begotten and bedded, and for want of a Summers warm day, these snakes many times do not creep out. Men do not accomplish the wickedness of their hearts, because they want opportunities, for shame, or fear of men: but God hath a time, when all that heart-malice, heart-adultery, heart-murder, shall no longer be kept close. So in that place mentioned, He will make manifest the counsels of the hearts, 2 Cor 5.10. That as there are a world of flies and motes in the air, which we never see, till the Sun-beams arise; so there are thousands and thousands of proud, unclean, covetous and malicious thoughts and purposes lodging in men's hearts, which the world never knows, but God will one day have Heaven and Earth take notice of them. Oh then, what a curb should this be to thy heart, to thy thoughts? Thou thinkest they are free, you may think what you will: No, God will manifest and j • dge thee for these things. Good Hezekiah humbled himself for the pride of his heart, 2 Chron. 22.23. It's the property of a godly man, though he commit no outward wickedness, yet to mourn and humble himself for his secret thoughts. Oh what a beast, what a Devil was I for thinking so? What if God should discover those imaginations to all the world? When Gehez • had taken gifts of Naaman, Elisha discovering it, rebukes him sharply, saying, Is this a time to buy fields and orchards? 2 King 5.26. Why saith he thus to Gehazi? Because it was in Gehazi 's thought and purpo • e to enrich himself. And Christ do • h often reprove the Pharisees for their wicked thoughts they had, when yet they did not manifest them. Oh then, remember your thoughts are the first-born of your soul, and your soul is much as they are, they shall no • alwa • s be hid! Every man's breast shall be according to that man's wish, to have a glass there that all may see and read what is therein.
Secondly, All the impure and unclean works of the flesh committed in secret, these also shall be made manifest. The Scripture speaks of the hidden things of dishonesty, 2 Cor 4.2. And the adulterous waiting for the twilight. As also, the whores wiping her lips, pretending even Religion, paying her vows, when she hath been committing her lewdness. And again the Scripture saith, That it was a shame to speak of what was d • ne by some in secret, Ephes. 5.12. Oh how greatly doth the Land mourn to bear such unclean persons? Thou walkest abroad boldly in the day time; thou comest to Church, and performest the duties of Religion: But Oh the secret hidden ways of uncleanness thou runnest into! The walls of the chamber, the timber in the house will bear witness against thy wanton and lascivious carriages; Thou doest these things secretly, but God will reward them openly. Hence he saith, Whorem • ngers and adulterers God will judge, Heb. 13.4. Why God? Will not men judge them in this world? And will not God judge other sinners as well as these? But therefore he saith, God will judge them, because such sins are carried so closely, so craftily, that none but God can find them out. Oh therefore let all such tremble, who have been, or are guilty this way, let them judge themselves that God may not judge them! All things are open and naked to the eyes of God, and shall one day be to the whole world; then it will no longer be smothered up; yea in th • s world, God many times doth so terrify the hearts, the consciences of unclean persons, that they themselves out of very horror, and to have ease, are forced to confess it, Prov. 5.14. Oh know, that heart of thine, that now burneth with hot lusts, will, if not timely converted, burn like hell with tormenting flames, and be consumed with gnawing worms.
Thirdly, The hidden works of thieving and stealing, and unjustly taking away of other men's goods, will one day be manifest. Stollen things, though sweet in the mouth, will prove gravel in the belly; yea thou wilt be forced to vomit all up again. Onesimus ran away from his master Philemon, and stole some of his goods from him; now the Apostle writeth an Epistle on purpose to him concerning this matter; and the holy Ghost thought it good, to have it recorded, as part of the Canonical Scripture, though he would think the matter were but light, for it is to assure Philemon of Onesimus his repentance for what he had done, and that he would be indeed 〈 in non-Latin alphabet 〉 hereafter, though he had not been so before, and that wherein he had wronged him, he would forgive it, and set it upon Paul's score. Achan stole a wedge of gold, Josh. 7.21. and God would not let all Israel alone, till it was discovered; for a wedge of gold is a tongue of gold, as it is in the original; and indeed it did speak and cry aloud against Achan ; and so all the things thou hast craftily and falsely taken from others, th • y have a tongue with them, they many times talk to thee in thy conscience, and cry to God to be delivered to their true owners. This is a secret work of wickedness that God will manifest.
Fourthly, There is a hidden work of unrighteousness, which is not plain stealing, but it's crafty and artificial cosening in thy trading and commerce with others. You shall not find them grossly cosen you, but they have mysteries in their trade and crafty over-reachings: These are secret works of iniquity, which God will also manifest. You know a notable place, Hos. 12.7, 8. The balance of deceit was in his hand, and he was become rich, yet he should find no iniqu • ty in him that was sin ; they should not discover he dealt unrighteously, they could not prove he dealt falsely. Oh then let such who trade, who buy and sell in the world, take heed that for worldly gain they do not circumvent or go beyond their brother! This be assured of, that in such sins of injustice, there can be no pardon, till there be restitution, or a prepared heart for it. The first thing that troubled Zacchaeus, when he was converted, was his wronging of others, If I wronged any (saith he) I restore him fourfold, Luke 19.8. God is a righteous God, and he loveth righteousness. Oh then take heed of over-reaching this way! Thou bringest such money or goods home, and thou thinkest this will help my wife, my family; this will enrich me; and thou doest as the Eagle, that catching flesh from the altar, had a live coal cleaving to it, which when she came to her nest, set nest and young ones on fire. The curse of God is like a secret moth eating into such things.
Fifthly, Carnal and worldly policy to have earthly greatness, and power, and honor in the world: this is a very deep and secret work, but God will manifest it. Policy is no policy, if the design be not laid deep and secret. Therefore Isaiah reproving carnal Politicians, saith, Woe to them that take deep counsel, Isa. 29.15. And in other places, That cover with a covering, but not of my Spirit. God hath his time, that he will discover the thoughts of the worldly wise to be vain, he will make known all the secrets and crafty consultations against his truth and people, and he will be avenged for all the Atheism and profane boldness, and hardness of heart, such carnal policy hath been accompanied with: For he said well, That a Politician was a man that stood upon his head with his heels upwards, shaking them against Heaven. Well then, it's good for such to remember, that • very work shall be made manifest ; and when the storm ariseth, those cob-webs will be driven away.
Sixthly, Dissimulations and inconstancies in matter of Religion. This is a secret work God will manifest. Divines call it to be a Nicodemite, He came to Jesus by night, John 3.2. and durst not openly profess Christ for fear of the Jews. There were some who have held. That they might do any external acts of Idololatrical worship, be at Mass (say they) believe anything, so that they keep their consciences and minds pure. The Priscillianists are noted for wicked dissimulations herein. In Ezekiel we read the Prophet is commanded, To dig through the wall, to see the women and men committing their religious abominations in private, Ezek. 8.8. Now God will bring this hypocrisy to light, External profession is nectssary to salvation, when the command requireth it, as well as inward faith. With the heart man believeth, and with the mouth confession is made to salvation, Rom. 10.10. So that in case of confession it is damnable not to acknowledge the truths of God. God gives a great commendation of seven thousand in Ahab's time, that had not bowed their knee to Baal, 1 King. 18.19. They would not dissemble that outward worship; commonly there are never more subtle and secret shiftings then in matters of Religion. But of that more in time.
In the next place, Consider the aggravation of those sins that are secret and hidden. For although to be an open bold sinner, is in some respects a greater sinner, than a close private sinner, because hereby there is more dishonor to God, more scandal to others, and more impudency in the sinner, which happily might be the cause of that speech attributed to Athanasius, Utinam omnes essent hypocritae. Hence some are reproved for having an whores fore head, that they were not ashamed, when they had sinned, that they b • asted of it, yet in many respects these secret sins, have terr • ble aggravations:
1. It argueth a m • n hath more consciousness to himself, that he doth not well • , therefore he wou • d not have the world know, Now when any man sins with a consciousness to himself that he doth sin; this is a bloody aggravation. Tremble at this, you who live in secret wickedness, Why doest thou keep it so close? Why art thou so fearful? Why doest thou as Rachel make a • excuse to cover thy Idols? All this argueth the more consciousness, the more gu •• t in thee: Thy conscience is awakened, thou hast •• ruglings and conv • ctions within thee; this is to rebel against light; this is to stop the mouth o • • hy monitour; thy conscience within, which the very Heathen could say, was a god to every man ; I tell thee, sinning thus against conscience▪ more have despaired than upon any other ground. Oh they did thus, and they lived thus; but all this while they had a consciousness to themselves they should do otherwise. This hath made them so deep • y possessed (though happily upon false grounds) that they have sinned against the holy Ghost.
2. This secret sinning puts far more respect and fear upon men, than God. Thou wilt be unjust in secret, thou wilt be unclean in secret: Why? thou art afraid such men know it. Oh thou wicked wretch! Art thou afraid of the eye of a man, and not of a great God? Carest thou not, though God see thee, whereas thou wouldst hide thyself, if man come near thee? Thus thou art a coward to man, but thou bravest it to God; Thou doest in effect say, Though God behold, though God know, though God be acquainted with it, I matter it not. Oh foolish and unwise? Can man damn thee? Can man fill thy conscience with terrors? Can man bid thee depart into everlasting howlings? Why then art thou afraid of man, and not God?
3. The more secret any wickedness is it argueth the heart is more studious and industrious • bout it, how to contrive it, how to bring it about. Of all David's sins, that in the matter of Uriah, the Scripture giveth the greatest b • and on it, because it was done with such secrecy. ( David did that which was right in the sight of the Lord, save in the matter of Uriah, 1 King 15.5) and premediation Mark Josh. 7.11. how Joshua in Achan's sin observed the secrecy, and the dissimulation, and craft used in it. Oh that men and women would consider this thing, God takes notice with how much craft and subtlety you commit your sins, and none never know it!
Use of Admonition. Take heed of secret hidden sins, God will one day manifest what thou hast been. Oh it may be the world thought of all the men that lived, thou wouldst never do such and such things▪ but God knoweth thy down-sitting and uprising! Whither can you fly from his presence? Oh let everyone then bewail the plague sore of his own heart! When Christ convinced the woman of Samaria of the secret sin she lived in, she crieth out, Come and hear one that hath told me all that ever I did, John 4. Prevent confusion hereafter at the day of judgment, by humble confession of all thy secret sins unto God, and he will not then upbraid thee.
Every man's work shall be made manifest.
This Proposition hath been handled as a general truth; and so is a thunder-bolt against all secret sins, what they do in secret, God will reward openly. The more secrecy, the more guilt.
Now I shall consider this Proposition in its limited and restrained sense, as it relates to false Doctrines, to those that build ha • and stubble ; where the very expression, That it shall be made manifest, denoteth, That error for a long time may go undiscerned, it may have a counterfeit pass ; even hay and stubble may be thought gold. The false Prophet may get Elijah 's mantle, and hide himself in it; but it shall be made manifest, first to the builder, and then to the whole world. To the builder it may be a manifestation for Direction and Illumination ; he shall see he was in error; he shall confess he was seduced, and built unprofitable stubble, or a mani • estation of confusion ; He shall be confounded with shame, when his nakedness shall appear; and like Adam shall hide himself, because of his nakedness. And
2. It shall be manifest to others, to the whole world that they shall see a difference between truth and error. Even as you see the Magicians did such things, as Moses, and for a while there seemed to be no difference; but at last there was a plain discovery, which was of God, and which was not. Observe
That all the hidden and secret ways of false Doctrines God will one day make manifest.
God will raise a fire to consume hay and stubble; it will be put to a touchstone, whether gold or counterfeit. This certainly should make us tremble, about what we teach or preach; it will all be examined again; God will discover all the Errata's, and that by a sharp fi • e; if we build hay, we shall suffer loss. All that time, labor and study will be wholly lost.
To open this, let us consider, What, concerning errors, will be made manifest. And
1. The Causes and Ends of them.
2. The Nature of them.
3. The cunning Artifi • e in divulging of them. And
First, God will manifest all those hidden causes, and ends of thy false Doctrines. Now the Scripture gives these causes.
1. Pride and self-conceit, or overweening of thy own abilities and sufficiency; such a man is in the high way to all errors, For the humble and meek God will teach, Psal. 25. The valleys are fruitful, when the high mountains are barren. Therefore the Apostle in this Epistle, and in many others beateth down pride and vain-glory, H • that thinketh he knoweth anything, knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh this is a golden truth! A man must have that modesty, that humility, as to think himself a Disciple, rather than a Teacher. Paul that had such extraordinary Revelations, God gave him a thorn in the flesh ; some extraordinary heavy temp • ation, to humble him, that he might not be lifted up, 2 Cor. 12. Consider that God will make manifest all those secret works of thy heart. Thou thinkest it zeal, thou thinkest thou hast received greater abilities than others: but God will make it known, whether it be no • thyself-confidence, thyself-conceit or no. As in the Apostles times, they had miracles to confirm their Doctrine, and that they were of God; they did heal the sick, and raise the dead: So I may now say, humility is that miracle, which may confirm our Doctrine; If thou art of God, if thy ways are of God, thou hast no glory, no boasting in thyself above others. Christ's symbol was a Lamb, and the Spirit of God appeared in the form of a Dove: If thou hast the Spirit of God and Christ, thou wilt be of a Lamb-like, Dove-like disposition. Take heed then of heart-pride, and pride of gifts; it's worse than pride in clothes or wealth. This carrieth thee to the pinnacle of a Temple, sets thee on high, and throweth thee headlong Unless a man become as a little child, he cannot be my Disciple, Matth. 18 4. Here is a copy of humility and modesty to write after Many Heretics have b • en bold, self-conceited men; the first that ever were almost in the Church, called themselves G • ostici, The knowing men, as if none had knowledge or understanding but they; but God will raise a tempest that shall discover this root under ground.
2. Ignorance and weakness of judgment. And truly this is the most innocent cause of errors, when men through ignorance and weakness go in a false way; yet this doth not excuse. For Peter saith, Even ignorant men wrest the Scripture to their own destruction, 2 Pet. 3.16 Though ignorant or unlearned men, yet that will not excuse them. Thus the Disciples through weakness of • heir faith and knowledge manifested very gross errors about Christ and his Office, till they were endowed with the Spirit of God from above. And where there is a cordial and plain desire to know the truth, they s • udy, they read, they pray, they do conscientiously make use of all means God hath appointed: for t • at is a great matter to make use of all means; what one opinion saith as well as another; what one Tex • saith as well as another; such (I say) as those are to be tenderly handled, Rom. 15. Him that is weak, 〈 in non-Latin alphabet 〉 , receive him lovingly. In this case, Saeviant illi, qui nesciunt, quantis gemitibus vel tantillum datur intelligere de vero, as Austin of old. When it's not obstinacy, perverseness, but mere ignorance; and thou doest instantly day and night pray to God, using all means; this doth greatly extenuate, though not totally excuse; thy blindness may make thee fall in the ditch, and God will have all this ignorance manifested to thee sometime or other it may be.
3. Hypocrisy. The Scripture brandeth that for a heavy cause sometimes of the errors and falsehoods in Religion. This indeed is a work that God only can manifest, who knoweth the hearts, and trieth the reins ; yet that this is the bitter root of many bitter errors the Scripture giveth pregnant instances. The Pharisees were famous for building hay and stubble: What trash and trumpery, superstition and false worship did they introduce? And now Christ who knew their hearts tells them it was nothing but hypocrisy. It was not God, nor a love to his truth or glory, but their own credit and glory, They do all things to be seen of men. Woe be to you hypocrites, said he often, Ma • th 23.14. And Paul tells of men, that taught lies in hypocrisy, 1 Tim 4.2 Oh it's a matter to be trembled at, that such hypocrisy should ever fill a man's heart, that we should scatter errors, propagate falsehoods, to get ourselves a name! As they went to build Babel, that they might have a name. Search thy heart, what moveth thee to hold any opinion; if it be this hypocrisy, God will bring hidden things to light, and to have our portion with hypocrites is the highest condemnation, Mat. 24, 51.
4. Ambition and affectation of high places in the Church of God, and to be above others. This hath made men build hay and stubble. This indeed is a daughter of pride, and so is of the same nature, yet it's a distinct head; for more bitter fruit hath grown on this root, than upon most sins, which made the Apostle James give that excellent Antidote, Not to be many Masters, James 3.1. Do not ambitiously affect places of trust and rule in the Church of God: and thereupon he makes a large digression, to show the several wicked ways of the tongue, that is the unruly member, that setteth all on fire. If thou once hast a proneness to offend there, look to it, set a watch before thy mouth; nature hath hedged it in by teeth and lips. The Scripture also hath put many muzzles, on thy mouth, especially that, My Brethren, be swift to hear, and slow to speak, Jam. 1.13. You ought to be far more desirous to hear than to speak. If ambition and affectation to be above others, provoke thee to false ways, know God will make it manifest; yet this corruption is wonderful pleasing The Pharisees loved the high places, and to be called Rabbies. Nestorius and many others broached heresies, because they missed of such great preferment as they desired. Donatus was so admired of his Disciples, that they would swear by him, as by a god. Thus men with Herod, love to have acclamations, The voice of God, and not of a man ; though his terrible judgment might be a warning.
5. Discontents and impatiencies at some things which have fallen out in the Church, hath been a great cause to make divisions, and to sow tares amongst the wheat. Marcion, because he was censured by Church-Officers for his misdemeanors, he cried out, 〈 in non-Latin alphabet 〉 , I will throw fire into the Church, and divide it. Thus men by way of revenge, to grieve and vex others, have taught false ways. Paul complained of such, That thought to a • de afflictions to his bonds, Phil. 1. But this will not always be under the ground.
6. Envy and si • full emulation to the gifts and abilities of others that have been above them. This hath made men bring in strange Doctrines. This worm is apt to breed in the finest spirits: You see John: Disciples were soured with it: Master (say they) Him to whom thou bearest witness baptizeth, and all go after him: That this was envy appeareth by the remedy John giveth, He must increase, and I must decrease, John 3.31. Thus among the Disciples, there was often emulation, Who should be greatest amongst them. Oh this hath eaten like a Gangrene in the body of the Church, and hath made the Church to have such a deformed face, as envy itself is said to have! Pallor in ore sedet macies in corpore toto. So then, as some sharp thorny bushes have pleasant blossoms on them; so many specious and fair opinions, that are set out with much glory, may yet grow upon such thorny and corrupt causes
7. A contemplative delight in a man's own notions and conceptions he hath. This hath caused more errors than anything, especially in learned men. Therefore heresy is called from choosing, when a man doth voluntarily choose such a way to go in; and the Scripture doth excellently call it, Going a whoring after a man's heart No adulterer finds more pleasure in those delights of the flesh, then the mind of a man corrupted doth with its own notions. No woma • is more fond of her child, than the understanding is of its own conceptions.
The second thing to be manifested is, The nature of every man's Doctrine, and if false, than the vizor will be pulled of. It will appear counterfeit coin, and you know to be guilty of that is a capital crime, pro thesauro ca • bones, God's authority and stamp will not be • ound on it. Rehobo • m, when the golden vessels were taken out of the Temple, he put brass ones in the stead. It's not so well in the Text, for here is stubble for gold ; so an Ancient did well express it; as if a man should •• e an Image all over guilded, and touch it, you shall find nothing but mouldering d • st; though it may be ae aurata, yet it is not aurea ; it's but earth guilded over. If the • God would never bring our assertions to his touchstone, we migh • be the more bold, but that cannot be. I shall say no more to this head, because enough was spoken, when we shown, why errors are compared to hay and stubble.
In the last place, God will manifest every man's work, In the cunning subtlety he hath managed it with. For the Scripture speaks of the great crafty and subtle ways men use, that they do 〈 in non-Latin alphabet 〉 , 2 Corinth 2. adulterate, and mix the word of God; he calls it 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 , Ephes. 4.14. such juggling and cheating as men use with their dice. For,
1. Before hearers are publicly prepared for them, they go privately, and secretly vent their ware : So they are said, Privately to bring in damnable heresies, 2 Pet. 2.1. They are said, To creep into houses, 2 Tim. 3. They are the moles that creep under ground, whereas Christ said, He taught nothing but what he did publicly ; all did hear.
2. Their craft is seen, In mingling some truths with their error, that while we take one, we may swallow down the other; and this is worse than palpable heresy in some sense; Pejus est veneno oceidere quam gladio ; they mingle their wine with water. Thus some false Apostles, they preached Christ as well as the works of the Law; but this craft God will manifest, when • e shall separate the precious from the vile, and that is the reason (say some) why Christ would not own the confession that the Devil made, That he was the Son of God, lest speaking some truth, he should also vent his lies by owning him.
3. This craft is seen, Either in sweet and winning words, full of love and kindness; or else in pretence to deep and sublime mysteries. Some men are most taken with moral and popular discourses; therefore Paul saith, they have 〈 in non-Latin alphabet 〉 , Rom. 16.18. good sweet honey words. Others a • e more taken with subtle and philosophical Arguments; therefore the Apostle bids them, Beware of philosophy, Col. 2.8. and saith, it's knowledge falsely so called. Philosophi fuerunt Patriarchy haereticorum. Yea these Nani, that hay and stubble we find in some of the Greek Fathers, about Free-will and Grace, is attributed to their Platonical Philosophy, which was soaked too much in them, and so continued, though Christians; as Aristotle's Philosophy infected the fountain in the Schoolmens time.
4. Their circumspection to observe the fit seasons, to disseminate their errors. Thus while all were asleep, tares were sown, upon the fittest subjects, women as being more affectionate, They lead captive silly women, 2 Tim. 3.6. Tender and soft hearted men, upon whom specious pretences will easily work. These and thousand of other subtle and artificial ways, God will make manifest.
Use of Instruction to us Ministers. Take we heed, how we build, and that is, by avoiding the causes of error, pride, ambition, envy discontent. Oh it's an happy thing, when we can say, O Lord, we have served no parties, drawn on no designs, engaged in no factions, but plainly and faithfully desired to know thy will, and to preach the truths of Christ! This will be a crown of rejoicing unto us at our death. Not as pleasing men, but God, saith the Apostle, 1 Thes, 2.4. As of God, and in the presence of God, 2 Cor. 2.
Use of Admonition to People. Take you heed of those causes likewise; for the same sins that spread errors, the same sins make hearers to receive them. Be not proud, self conceited, though you have got some understanding, and can confer with better gifts than others. Alas, thou hast cause enough to be humbled; the more thou knowest, thou wilt see thy ignorance the more. A poor man thinketh a little sum of money great treasures.
For the day shall declare it, &c.
This Text (you heard) containeth the proportionable Effects or success, which builders wise or foolish have in God's house. And the Apostle first layeth down a general Proposition [Every man's work shall be made manifest] which hath already been dispatched.
We therefore now proceed; and for this manifestation, the Apostle informeth us of the time first, and then the manner how.
The time first in these words, For the day shall declare it, and of this at this present.
All the doubt is, What the Apostle doth mean by the Day?
There are some understand it of the Day of death, when every man receiveth his particular judgment; he shall then know, whether his building will abide or no.
Others understand it of the Day of Judgment, which is called the day of the Lord, and that day, by an emphasis. Bellarmine indeed is positive in this, because 〈 in non-Latin alphabet 〉 is used with an Article, which signifieth the Day of Judgment, but that is false. For the time of the Gospel is called 〈 in non-Latin alphabet 〉 , Rom. 13.12. The night is past, the day is at hand, &c. So that we cannot close with this interpretation, because the Apostle carrieth it all the way for this life, while we are in this world, as will be shown, when we come to explain, what is meant by the fire.
We take therefore Day for no more than Time ; such a day hath God in his wisdom appointed for the blowing away all this chaff. As we see a covering of thatch doth not ordinarily hold long, but fire or wind ariseth and cosumeth all. Thus the Septuagint sometimes render 〈 in non-Latin alphabet 〉 , Time: So that the meaning is, Howsoever these errors and false Doctrines may continue, yet time at last will discover the vanity and weakness of them. The Grecian said, 〈 in non-Latin alphabet 〉 , Time was the Touchstone the trial of all things. And the Latins say, Veritas est temporis filia, Truth is the daughter of Time▪ The day will declare it, that is, time will make them manifest; only the Article 〈 in non-Latin alphabet 〉 , that Day, doth denote the appointed and set time, which God hath for the taking of all such disguises, whereas it is the clean contrary with truth: The longer that lasts, the more it is believed, the sufficiency and evidence of it, is the more entertained. Now although we thus understand it of time in this world, yet it cannot be denied, but at the Day of Judgment there will be a full discovery of all the works and Doctrines of men. Observe,
That God hath his time, when he will discover the errors and falsehoods of men's Doctrines.
A day shall declare it. You have a parallel expression, Their folly shall be made manifest, and they shall proceed no further, 2 Tim 3.9. he compareth false teachers to Jannes and Jambres, as they did miracles like Moses for a while, but at last their folly and sorcery were discovered: So it's here, God will put a stop to the torrent of errors; he will show a great difference between his truth, and men's inventions; the one shall be received, and the other rejected. This Gangrene that spiritual Physician can stop from further contagion. God that could stop the infection of the plague on a sudden, that the arrow should kill no more at mid-day, hath done this also wonderfully in his Church. The day did declare Arianism, Pelagianism, Nestorianism, and the like.
To enlarge this Doctrine, consider these things,
First, In that the Scripture calls the time of manifestation, a Day, wherein is light, and the Sun beams; it doth excellently imply, That all the while there are corruptions in Doctrine and Worship, that time is a time of darkness. Let men never so much rejoice in them, and count them happy times, yet the Scripture calls them dark times. So that to take away the truths of God, the pure worship of God, is indeed, Solem e mundo tollere, to take the Sun out of the firmament. All the while the Church of the Jews was without the Law and the Prophet, without true teaching of the Word of God; they were in a worse condition than the Egyptians, in their Egyptian darkness, for that hindered them only in their bodily motions, and outward accommodations; but this tends to the destruction and damnation of soul and body. The true Ministers of God's word are compared to light, and to salt, Matth. 5 13. Nihil Sole & sale utilius, both are necessary and useful. They are called the Stars, and it must needs be a dark night, when no stars shine. Since the Apostles times, the Church of God hath many times come under such dark times, that it hath been like the old Chaos, when darkness covered the deep. Take we heed then of calling darkness light, there is a woe to those that do so, Isa. 5.20. as some do the times of Reformation, the times of Deformation. If these corrupt Doctrines, which come from the prince of darkness, thou callest light, as coming from the Father of lights; Thou intitlest God to the Devils work, and that is no mean • in. This should teach the godly what to think under the overflowing of errors, to account them dark and sad times.
Secondly, There are no foolish builders that thus deform God's Temple, but they are by God's permission ; in his wrath and anger, because men have abused his truth, and waxed wanton under it, therefore hath he sent the spirit of delusion and errors amongst men, 2 Thess. 2.10. For this you must know, though God be not the Author of any evil, and it were blasphemy to ascribe sin to him, as the cause of it; yet, as a just Judge he doth not only suffer, but also order, that heresies and corruptions shall be in the Church. They are of the Lord by permission and ordination, though not efficiency and approbation. Thus in Deut. 13.3. If there arise a false Prophet, I the Lord do it to try you. And in Ahab's time, you may read of many lying spirits in the false Prophets, yet they could not go to delude such or such, till God gave them leave, 2 Chron. 18.21. Thus 1 Cor. 11. There must be heresies: Why must there be so? God to punish men's corruptions, their pride, their ignorance, their willful abuse of his knowledge, will suffer such things to be. Though he hath a gracious end, That the approved may be made manifest ; That as all the persecutions, which have been in the Church were from God as a just Judge, to exercise the patience of it: So all the heresies and errors which have been, were to exercise the wisdom and true faith of the Church. So that howsoever times of overflowing of errors be dark and uncomfortable times, yet to consider the cause, is far more uncomfortable, for these came from men's corruptions, and Satan's instigations, as also from a provoked God in Heaven, who punisheth our former unthankfulness and disobedience, with corrupt ends and practices: As it's said, Because men did not receive the truth in love, God gave them up to believe a lie, 2 Thess. 2.10. So that it's hard to say, whether is more sad to consider the nature of the errors, that dishonor God, or the cause of them, which is God's anger against a people for barrenness and unthankfulness. God then hath his times, when for the sins of a people he lets Satan loose, and suffers this red Dragon to vent his dreadful poison
Thirdly, As the corrupt errors of men came from God's anger, so in mercy he hath appointed times, wherein he will purge and take away their dross. For these Church-burdens and Church-corruptions have been far more heavy upon God's people, than State-oppressions. Therefore the first thing that Gideon did, who was raised up by God, to be a Judge to deliver Israel from their cruel oppressions, was to remove their Altars, and all their Idolatry: he began with God first, Judges 6.28. And so when Moses had gathered the people of Israel into a body, and they were capable of a Civil Government, yet the first thing he doth, is to prescribe them Laws concerning the worship of God; and in the Decalogue, the first Table is for the Duties relating to God. By this you see, That corruptions in God's worship and truth, as they are greater sins than others; they are talents when others are pounds; so they lie more heavily upon the people of God, they bewail them more. Rome, as it was Egypt, did not so much trouble the godly, as it was S • dome ; the Idolatry more than the cruelty offended the people of God. This being so, God among temporal promises of deliverance, of righteousness and peace, doth also comfort the godly with times of Reformation in his Church, that this hay end stubble shall no longer stand to dishonor his building. Thus God by the Prophet Isaiah promiseth. To purge away their dross, and to take away their tin from them, Isai. 1.25. which doth relate to their Church-sins, their Idolatries, as well as State-sins. And by Ezekiel, you have a glorious promise concerning Church-Reformation, Ezekiel 36.25. as well as temporal, He will give them to see their Idolatries, so that they shall be confounded and never open their mouths. Especially, God hath those times, when people shall be ashamed of their errors, of their superstitions, and shall never open their mouths again to plead for them, or justify them, When they shall see the pattern of the Mount, Ezekiel 43.10. You have a notable promise, Malachi 3 3 where upon Christ's coming, there is promised a glorious restauration, He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. Christ when he came into the world found all God's worship grossly polluted; all the Priests had defiled themselves: Now this was one end of Christ's preaching to purify them, to cleanse them from these defilements. It's true, profane and worldly men, or mere Atheistical Politicians, they make no matter about God's truth, they make advantage of any Religion that serveth a design; but this was the great work of Christ's Ministry, to make a Reformation in Doctrine and Worship. Though this was very unpleasing to corrupt men, therefore it is said, Who can abide the day of his coming? It is even like a day of judgment to them. It is observable what our Savior saith, as much to our purpose, and parallel with the Text, John 4.23. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth. You see how God hath his hour, his time and season for such a thing; and then when that is come, they shall worship, God will so over-rule, enlighten, and persuade men's hearts, that they cannot but yield. Such an hour or time God had, when we recovered out of Popery, Then darkness covered the face of the earth: The Sun, and the Moon, and the Stars were turned into blood: The Officers of the Church, who should have had light to instruct, did cruelly and bloodily persecute such as did hold the truth. Now, though all the world was thus in darkness, yet when God raised up those instruments of his truth, Luther, Melancthon, Calvin, and others: They were no more able to stop the spreading of the Gospel, then they could hinder the Sun from running its race. God's hour was come, and then the eyes of men would be opened. There were many persons, before Luther 's time, learned and godly men, that did withstand Popish errors, that died in contradiction of them; but yet the world was not awakened; they did not think of coming out of Egypt, till God's time was come.
Fourthly, This Day of God's revealing, may be a long while, as to our expectation. God may suffer corruptions to cover all the body of the Church: You may see only chaff, and no wheat; and this may be a long while; so that the godly do even languish under their expectations. Thus in Elijah 's time, 1 Kings 19 14. to his knowledge, and according to visible appearance, he only was left to vindicate the pure Glory and Worship of God; And in what a temptation was he about it? It's true, God told him, He had reserved seven thousand that had not bowed their knees to Baal, that did not communicate in Idolatry: But what was seven thousand to all the people of Israel? No more than the gleanings of the Harvest. And thus also we might show, how in the Christian Church, when errors had once got possession in it; they were like the Jebusites, and the wild beasts in the Land of Canaan, which could hardly be destroyed. Donatism lasted above two hundred years. Pelagianism, and Arianism, though but sparks, yet kindled such a fire, that it was not extinguished in many generations. So that we may say of this time, as Christ to the Disciples, It is not for us to know the times and seasons, when God will restore his Church to her purity. That is enough, which our Savior saith, Every plant that is not of my Fathers planting, shall be rooted out, Matth. 15.13. That is an excellent place, compared with this Text: God hath his time, when he will root out all the plants, that he did not plant in his own Vineyard: But how long it will be, ere this day break forth, God hath not discovered to us.
These things thus explained, Let us consider the Reasons, Why God will have a Day to declare men's works in matter of false Doctrines? And
First, Because the truth of God is dear and precious to him. Christ himself makes it one main reason, why he came into the world, (viz.) To bear witness to God's truth: So that Divines say,
Secondly, It's necessary there should be a time, because of the people who belong to God's grace, that they may see their errors, and bewail them : That they may redeem the time, by pulling down their hay and stubble, and building gold and silver. Thus Luther, and all the first Reformers (alas) they had a long time built hay and stubble, till God opened their eyes, and then they were as much for truth as once against it. How could the people of God come out of Babylon, if this day were not? And if there be so much joy, for reducing one straying Sheep, how much more of wandering Shepherds?
Lastly, In respect of men hardened in their errors, that their obstinacy may appear the more: That when they will not see, though the day appear, who then can justify them? Thus the Pharisees, the proper builders of hay and stubble, yet Christ tells them, He came into the world, that they might not see. Their blindness was the more increased by his light.
Use of Admonition, To embrace those days of light and Revelation, which God brings into the world. Do not dote upon thy own Opinions; thy old corrupt Doctrines and Worship: It's no longer night, the day appeareth. It's true, such a day is very terrible to men, who are wholly corrupted with their errors: As Mal. 3. The Prophet speaking of his coming to purify the sons of Levi, crieth out; Who may abide the day of his coming ? It's as terrible (you heard) as the Day of Judgment to them. Certainly, to superstitious and idololatrical persons, the day of Reformation is a terrible day: They cannot abide the purity and holiness of it. Do not dispute, but wisely observe when God causeth such days to arise upon thee; thy blindness will be the more inexcusable.
Because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.
We now proceed to the manner, or Instrument, by which the Day of God shall declare it, and that is by fire. This is the place that hath raised much fire of contention, while Expositors differ about the interpretation of fire. Austin (as you have heard) thought it one of Paul 's hard places, to be understood; and is so modest, that he professeth he had rather learn from others, then dictate anything himself. This Text the Papists make the chief place for Purgatory ; therefore Bellermine lib. 1. de Purga. cap. 5. is very large in the explication of this place, calling it as difficillimum for tilissimum, &c.
But it's not enough to confute a false interpretation, unless we give a true. What then is meant by fire? And
First, We will take it for granted (though some think otherwise) that fire is used in the same sense by the Apostle in these verses. It's revealed by fire. The fire shall try. Yet • o as by fire Three times the Apostle nameth fire, and it's not likely, that in so short a space, he should use it in different senses.
Taking it therefore for one and the same fire, let us consider how the Scripture useth the word fire ; and I shall not reckon up all the significations, but what respects to this in my Text, And
1. Fire signifieth the wrath and anger of God. Why is thy anger kindled like fire? And, God is a consuming fire, Heb. 12.29.
2. For the Effect of God's anger, tribulations and punishment. When thou walkest through the fire, Isa. 43 2.
3. It's used for anything that will try and examine. That as the fire trieth the gold, but consumeth the dross; so whatsoever way God takes to examine, that is fire. Thus Psal. 66.10 Thou hast tried us as silver is tried And God's Word is said to be like gold seven times tried in the furnace, Psal. 12 6. Especially Zechar. 13.9.
4▪ More particularly, it's used for God's Word, because that doth try and discover all false ways. Jer. 5.14. I will make my • ords in thy mouth fire, saith God to Jeremiah. For fire hath light and heat in it; both these try. First, Light: Every thing that is manifested, is manifested by the light, Ephes. 5.13. Secondly, Heat: Calor separate heterogenea. Heat separateth the dross from gold. Now the Word of God is light and heat.
5. Fire is used for temptations, afflections. The precious trial of your faith by fire, 1 Pet. 1.7. Count not the firey trial a strange thing, 1 Pet. 4.12. Mark 9.29. Every Sacrifice shall be s • lt •• • ith fire. That is, as some expound it, Every man that would be acceptable to God, he must have salt to season him ; and this salt, is, the fire of afflection.
By these places you see then, that fire signifieth in the general, God's severe judgment, discovering and trying men's ways, which are partly by his Word, and partly by afflictions. So that the Apostle continueth in his excellent Allegory of building. Those parts of the house that are wood and straw, are presently consumed by fire, but gold and silver will abide. This I conceive the genuine meaning, only further take notice, that the Apostle speaks in the Present-tense, it is revealed; but we translate it in the future ; because it's usual in the Scripture, to speak of a thing that shall be continued, in the Present-tense; as also to show the certainty of it. It's also doubted to what this doth relate: The day shall be declared by fire ; Some say, the Lord shall be revealed in fire, as 1 Thes. 1.7. Others more probably, the work of every man.
Doct. That God useth to bring people out of errors and false ways, by his Word and Afflictions.
The Word to inform, and Afflictions to prepare the heart. Even as men out of their senses, are kept in Prysons with hard usage; so God, to humble and tame such a people, sadly afflicts them, that they may hearken to his Word. God made Egypt an Iron-furnace to the people of Israel ; they lay under great oppressions, that so Canaan might be the more welcome to them.
To understand this, consider, That though the word and afflictions, both help to bring a man out of false ways, yet far differently. For
First, The word of God, is of itself sufficient, in a way of light, to inform and instruct ; and hath threatenings also, to be like a goad in the side : but afflictions, of themselves, do not inform, do not teach. God's Word is able to reduce without afflictions, but afflictions cannot do anything without God's Word. Hence all that fire which is poured upon Idolaters and Heathens, is like the fire of hell; calidus, but not luci • us, because they have not the Word to guide them. Blessed is the man whom thou chastenest, and teachest thy word, Psal. 94.12. Should a man go through fire and water, give his body to be burnt for any error or superstitious doctrine, all the imprisonments and burnings in the world could do them no good, unless the Word go before. Heretici sunt lapidandi argumentis e Seripturâ petitis : Arguments fetched out of the Scripture, may strike down the greatest Goliath.
Secondly, There is a difference between the Word and Afflictions, because though afflictions have a voice as well as the Word, and the rod speaks as well as God's Word, yet the word of God doth it distinctly and plainly, afflictions in a general manner. They tell us God is angry; they tell us they come for sin; but why and wherein, or what are the sins, that God's Word doth only inform us. So that God's Word hath the prerogative above afflictions.
Thirdly, Though the Word of God be thus only able to instruct and convince, being a perfect Rule, yet that doth not exclude other helps, especially the Ministry ; for Ministers are called the lights, and guides. So that the word of God is the light, but it must be put on a Candlestick. The Word of God will convince heretics, but in the hands of w •• and faithful Teachers: Otherwise, men through ignorance and corruption, fetch their errors from the Word of God misapplied. Which made Ambrose compare ignorant heretical persons, using Scripture, to little David in Saul's Armor; it was more then he could wield, and so instead of defending, it did wound him.
These things being premised,
First, The word of God is instrumental to open the eyes, to enlighten the dark understanding. David doth wonderfully commend the Scripture for this use, that it was a lanthorn to his feet, and a lamp to his paths ; whereby he became wise, and understood even more then his Teachers, Psal. 119. This is the EYE-SALVE. For want of searching into the Scriptures, it was they erred so grossly about the resurrection. When Christ is promised to be as a refining fire (Mal. 3.) to the Sons of Levi, how did he this, but by the clearing of the Word from Pharisaical interpretations? And Estius, though a Papist, thinks this place alludes to that of Malachi ; and indeed there is a great resemblance.
Secondly, The word of God is fire to try men's works, because it containeth all matter necessary to salvation. So that when we believe hoc credimus, quod nihil ultra credere debemus : the Scriptures are said to be able to make us wise to salvation, 2 Tim. 3 15. If nature doth not fail in natural necessities, much less will the Scripture in supernatural. These things are written, that believing you might have eternal life, Joh. 20.31. As God at first put all the light into the Sun, so he hath all necessary things into the Scripture. The Word of God then will manifest and reveal, both objectively, in discovering that matter which is true, and subjectively, in preparing the eye to see, which is more then the Sun can do: Though that enlighten the medium, yet it cannot give a seeing eye to the blind.
Thirdly, The word of God will be a fire to try, because it doth direct to all those means whereby we may come out of all errors. As
1. It presseth humility, not to lean to our understanding. God will teach the humble his way, Psal. 25. Though such may a long while wander, yet they will come back, and then they are not ashamed to recant before the whole world. Peter commends Paul for the wisdom given him of God, 2 Pet. 3.15. and yet we know how Paul reproved Peter to the face, as is related Gal. 1. This was great humility in Peter, to love and commend the excellencies in Paul for all this. Austin wrote his Retractations at the latter end of his age, which argued great humility.
2 The Scripture bids us love that truth we do know, and so far as we have obtained, to obey, and to walk according to that Rule, Phil. 3.16 You heard last day, That errors are not only men's sins, but their punishments likewise. Because men receive not the truth in the love of it, they are delivered up to believe a lie. Now then, the godly are care • ull to prevent the cause thereof. He that doth my will, shall know whether the doctrine be of God, Joh. 7 17. Foggy mists draw a cloud over the Sun, and so noisome affections, they becloud the judgment.
3. The Scripture directs to earnest Prayer : That is the Key to open Heavens Treasury. Ask and ye shall have. If any man want wisdom, let him ask it of God, James 1.5. David, though a great Proficient, prayeth that God would open his eyes to understand the wonderful things of his word, Psal. 119.18. Prayer must begin, and Prayer must end all reading, and hearing, and all meditations. To study much without Prayer, to read much without Prayer, is like the stomach that eats much, but wants natural heat for digestion.
But you will say, How is •• a • s word a fire? How doth that reveal, when many very exp • rt in Scripture, do yet run into very many errors? Do not those that build hay and stubble, bring many texts of Scripture? How can these be said to reveal?
Answer 1. The defect is not in the Scripture, but in men themselves. The Owl and Bat is made blinder by the Sun-beams, not through any defect in the Sun. A diseased stomach, groweth worse by the good meat it eateth. The Papists call the Scripture, The Heretics Book ; and Luther did so also, but upon different grounds: For the Papists, they say the blame on the Scripture, making it insufficient, imperfect, a nose of wax: but Luther, on men's corruptions, that profanely and presumptuously put that sense on it, which it doth not own. But
Secondly, Men swallow down first the sweet poison of errors from false Teachers, and then they think every place in the Scripture makes for them. And this is the main cause of errors. They have men's persons in admiration ; they do not judge of persons by their Doctrine, but their Doctrine by their persons: and when they are thus prepossessed, then they easily persuade every text is for them, or at least not contrary to them. A man that hath a noise of wind in his ears, thinketh he heareth the like abroad; and the distempered palate, thinketh every sweet thing bitter.
Thirdly, They do not attend to the whole Scripture. They compare not place with place. Mark any errors; they fasten upon some places of Scripture, and they do not wisely consider other texts as well. If we take that place, We are no more under the Law, but under grace, Rom. 6.14. here you would think the Law were quite laid aside; but take •• other place, The law is good, if a man use it lawfully, 1 Tim. 1.8. And, •• we make void the Law, God forbid, Rom. 3.31. So then, you see the Law hath its use still.
Lastly, It's not enough to have Scripture, to have many texts, but we are also to make use of those helps for the understanding of them, which God hath appointed. The Scripture is the only Rule, but not the only Means ; for, else there needed no praying, there needed not the Spirit of God, nor the Ministry ; but God hath appointed Ministers in his Church, who by way of Office, are to interpret and explain Scripture. They are called eyes, and Shepherds. And the neglect of this, may lead a man, though perfect in the Scripture, into errors.
I come to the second way: Afflictions are God's fire, they will discover men's works by of preparation, and fiting the heart to receive ; even as the plowing and harrowing of the ground, makes it fit for the seed. Many Psalms have this Inscription, Maschil, a Psalm of David ; that is, a Psalm that giveth Instruction. Now many have afflictions for their subject: Hence is that old saying, Schola crucis, est Schola lucis. We are careless proud, wanton, negligent and will not hear what the Word saith, till God hath c •• stized us; and therefore the Church of God was most Orthodox, and the purest Virgin in times of persecution, but in the times of prosperity, then the most damnable heresies did overflow. As in Summer, the Snakes and Adders are busy, but in Winter they do not stir.
Use of Instruction, How much we are to bless God for his Word, and the pure preaching of it. It's that which preserve • h thee from swallowing down the damnable poison of thy soul: It is that which keepeth thee from falling into the d • tch, though now we are grown wanton under it: We are weary of this Manna : Yet when at first they came up out of Egyptian Popery, the pure preaching of the Word, was accounted the greatest mercy. There was a solemn day of rejoicing in Germany, when the Bible was translated into the vulgar native tongue. Observe the Devils methods, when for a long time he destroyed men through ignorance and horrid blindness, afterwards he did it through too much knowledge, or rather abuse of that knowledge and light which shined upon them. But let not the building, though of hay and stubble, be accounted a light matter, it will cost fire. It will not be a small matter to endure the burning in this Text.
Verse 14. If any man's work abide, which he hath built thereupon, he shall receive a reward.
THe Apostle (you heard) hath in a general manner, treated of the time and manner, how all the works of the builders in the Church shall be tried, which (persisting in his Metaphor) he calls fire. He now comes to the application of this Allegory, and to show the particular disparity. And
1. He beginneth with the wise builder, and herein you have the good work supposed. And
2. The good reward promised.
The good work supposed is, If it abide. If it can endure the fire, and be not consumed by it; for so all truth will. The good thing promised, is, He shall receive a reward. By the reward here promised, to understand only that honor and dignity he shall have in the Church, is to limit it too much; we may take it for all the honor and blessing God will bestow on him here, and eternal life hereafter.
Now why it's called a Reward, and the improvement of that, hath been already considered; we shall therefore pitch on the matter supposed, If any man's work abide. Now this must be understood, supposing all the other conditions likewise required to salvation: For if a man preach truth never so truly; if 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 he be never so Orthodox, yet if his life be wicked, he shall loose heaven for all that. Therefore those who are Orthodox in their judgments, and do not walk exactly in their lives, are like those posts in the high-way (as Austin said) that direct passengers to go the right way, but they themselves stand still. The meaning then of the Apostle, is, That on his Doctrines part, there shall be no impediment to his salvation. If his life, and if his aims and ends be gold likewise, as well as his Doctrine, he is sure to have a glorious Reward.
Now though this be a necessary point, to show that it's not enough for such Officers to preach that which is truth, but they ought to have such aims and ends, and such an holy conversation also, as the Word requireth; else, they but make Crowns of glory for others, and they themselves shall be cast into eternal darkness; yet because it's not intended here, I wave it.
Again, when it's said, If a man's work abide : By work, is meant Doctrine. That you may not suck that poison, which a Papist from hence inferreth, That there are some works so pure, that they can abide God's trial: David thought otherwise, when he said, Enter not into judgment with thy servant, O Lord, &c. Psal. 143.2. From the matter then supposed, If it abide. Observe,
That God's Truths are of a firm and durable Nature, notwithstanding any trial or opposition whatsoever.
Thus Christ Mat. 5.8. Heaven and Earth shall sooner pass away, then one iota or title. Whatsoever is asserted or threatened, or promised, stands firmer then Mount Zion, like the earth, which cannot be removed. They who have endeavored to overthrow God's Truths, they are as absurd, as if a man should set his shoulder to remove a huge mountain. 1 Pet. 1.25. God's truths are exalted for duration above all earthly pomp; All flesh is grass, the grass withereth, the flower fadeth, but the Word of God endureth forever. See then, the incorruptibility and immortality of God's Truths, that as it's said of God himself, I am the Lord, and I change not, Mal. 3.6. so these are God's truths, they change not. All flesh is grass. Whatsoever greatness and power hath exalted itself against God's truth, hath vanished into dust, when truth hath still prevailed.
To understand this, consider,
First, That there a twofold truth, Increated and Created. Increated, and that is God himself, who is the first essential and immediate truth. God is true, and every man a liar. I am the truth (said Christ) Joh. 14.6. And this is indeed the ground why God's truths are so permanent, because they are the Assertions or Testimony of the first Truth. So that as the Sun, the Fountain of light, cannot be dark, so neither is it possible for God to lie or deceive.
Now Created Truths, are of two sorts. Natural Truths, such as are in Philosophy, and are implanted in men's minds, either as principles, or as necessary conclusions to be deduced from them: And these are of God, as appeareth Rom. 1. Which made one say, Omnis veritas est a spiritu sancto. And these also are necessary and certain. And
Secondly, There are Divine Truths, such as are revealed in God's Word, most of which human reason could not comprehend; but as Zacchaeus, of a low stature, got up into the tree to see Jesus, so reason being too low, must ascend up into the Scripture to behold these truths. Now these are more certain and durable then those natural Truths, because natural truths are founded upon the nature and essence, or properties of the creatures, but Divine Truths on God's Word. It is true, all Truth is said to be in indivisibly, and so one Truth is not more true then another, but yet the foundation of this truth may be more firm in one then in another.
In the next place, consider that God's Truths in his word, may be reduced to four heads :
- 1. Assertory Truths, such as assert any matter of Faith, or matter of fact.
- 2. Truths of Prophesying and Prediction; and such do not abide always, because they are completed in the accomplishment of them.
- 3. Truths of Promise or Promissory, and those have not only God's word, but some of them God's Oath also, and they are founded in Christ, in whom they are yea and amen, 2 Cor. 1.
- 4. There are Comminatory truths or threatenings: now here is this difference between the two latter, since Promissory truths are not made good, unless a man believe: It's of saith that the Promise might be sure, Rom. 4.16. but the threatenings of God are sure, and wi • l be true, though the profane person do not believe them, though he think the contrary. Now the Ministers work, which he must build, is upon one of those foundations, Assertory, Promissory, or Comminatory Truths, and this will abide, though the flames burn never so violently.
Thirdly, This good building of truth, doth not only abide the fire, but desireth the fire ; it's willing to come to the Touchstone. The thief hateth the light because his deeds are evil. Heresy and false Doctrine doth not love the Touchstone, no more then the Owl the Sun. Hence it is, that being provoked to go to the Scriptures, they accuse the Scriptures of insufficiency and imperfction. It's a saying of Lindan a great Papist, living in the first time of the Reformation, That it had been better, if they had never yielded to the Protestants to prove things by Scripture, but kept only to tradition. Whensoever any erroneous persons begin to disparage, or to dethrone the Scripture, not to adore the fullness and sufficiency of it, as a Rule, suspect that man; he is like the Elephant, which because he cannot endure to see himself in the water, is said to disturb and bemuddy it. So that the truths of God do not shun the fiery trial.
Fourthly, The Truths of God, built by a spiritual builder, do not only abide the fiery trial, but they grow more illustrious and glorious thereby. All the heresies and Persecutions that ever have been, were like the waters to the Ark, they lifted it higher to Heaven. The truth about grace had not been so clear, had not Pelagius maintained free-will. The Divine Nature of Christ had not been so fully evidenced out of Scripture, had not the Arians opposed it. Justification by Faith in Chr • st, had not been so strongly and powerfully proved, had not Justification by works been obtruded in Popery. So that it doth not only abide the fire, but it's grown more admirable thereby. Many doubts are removed; and as the winds, shaking of some trees, make the root the faster, so the difference and disputes about Religion, though they do hurt to some, yet to sound and solid men, they have made them more established. Nil tam certum, quam quod e dubio certum Which made an Antient say excellent well, P • us debeo Thomae dubitanti, quam Petro credenti : For by his doubting, Christ's Resurrection was more confirmed unto us.
Fifthly, Not only the Truths of God in their Nature, but also in the proper and genuine effects upon the Hearers, they also abide, and will endure the trial. Now the Truths of God revealed in the Scripture, among other Effects, have these notable ones.
First, To assure and persuade the heart of the certainty of them. Hence faith is called assurance ; and, full assurance. Heb. 10.22 And The substance of things Heb. 11.1. So that where God's Truth hath been fully received, there it establisheth the heart. It's not carried away with every wind of Doctrine. There are few that we can say of, that they have received the truth, not as the word of man, but as the word of God, 1 Thes. 2.13. Many are so fickle, so inconstant, so unsettled, that they are ready every day to have a new Faith; this is, because the Word is not received as God's Word, but as a man's Opinion.
The second notable Effect, is, To regenerate and make us new creatures : And this is also an incorruptible effect, no sin, or Devil, or the temptations of the world shall be able to obliterate that heavenly Image or Picture, the Word of God hath drawn upon such a man's soul. Thus 1 Pet. 1.23, 24. Being born not of corruptible, but the incorruptible seed, which is said to abide, though all flesh and the flower thereof doth perish. It's true indeed, David's grace, and Peters grace, in the fiery trial of sin, seemed to be quite extinct; but they were as the trees in winter, which have life in the root, though no signs of life appear by fruit, or leaves. If therefore you see any, who seemed to have been regenerated by the Word, totally Apostatize and fall off, take the Scriptures saying up, They went from us, because they were not of us, Joh. 2.19. No true Stars can indeed fall from Heaven, meteor's may. Thus not only the truths we preach, but even you that are Hearers, ought to be our work, and an abiding work. The Apostle calls the Corinthians, his Epistle, to be seen and read of all men, 2 Cor. 3.2. You are to be as walking Sermon • ; and no temptations▪ or persecusecutions, yea, The gates of Hell are not to prevail over you, Mat. 16.18. The forgetful or unprofitable Hearer, doth as much as lies in him, to make the truths of God, of no more durable operation then human figments.
Now to this Doctrine, there is an obvious and palpable Objection: How can we say, that the true and Orthodox building in Christ's Church, will abide all storms? Do we not read frequently, that in the Church truth hath been condemned, error owned? All those Martyrs, that lost their lives for the truths of God, were they not condemned as heretics? Hath not error always found more upholders then the truth? Was not the Lord Christ condemned, and that by a Council of the Priests and Elders of Jerusalem? Was not the whole world turned Arian? And in our forefathers days, was not the Egyptian darkness of Popery, covering the whole world? Was not the Mass, Transubstantiation and Image worship, set up as the principal truths of God? And are there not men that write, the time will come, when the Word, Trinity, Co-essential, or Consubstantial, shall be as much hated as Mass and Transubstantiation?
To this Objection, we Answer : That those matters of fact cannot be denied, and yet the Doctrine is true ; for, those oppressions and overwhelmings of the truth, were but for a while. The truth of God did abide the fire, even then, and afterwards prevailed more then ever. The Sun for a while, may be in an Eclipse, and hidden by black clouds, but at last it's light doth prevail. We do not say, that in every place, and at every time, truth always is extolled, and error condemned, but in time it will be. It's with the truths of Christ, as it was with Christ himself; he seemed to be overcome by his adversaries, he was dead and buried, yet he had a glorious Resurrection and Ascension. So that as God would not suffer his holy one to see corruption, so neither will he let his holy Truths. But as in Christ, his bones (by God's providence) were not to be broken, the seat of strength, so neither can the bones of Truth be. The Apostle saith, The Day shall declare it ; that is, the time appointed by God.
2. This abiding or decaying, must not be judged by carnal reason, but by the eye of Faith It's enough that to the godly and Believers, though but a few, truth is acknowledged, though the greater part of the world vote for an error. Christ himself was not owned for the Messiah, but by a very few that had the eye of Faith; the greater part denied him. To every man's eye, the Sunnne is less then the whole world, but to art it is far bigger. That therefore is said to abide the fire, which indeed, and to the eye of Faith doth so. Wisdom is justified of her Children, Mat. 11.19.
3. We told you, Though the day of Judgment was not principally intended, yet we could not wholly exclude it neither. And then the truth and sound principles of faith will abide, when errors shall call for the mountains and hills to cover them.
Use 1. Of Exhortation to us Ministers. Seeing we are builders, How behove • lli • it to build such sound solid matter, that will abide? Oh that this Text were written in the heart of everyone that undertakes to maintain or preach anything in Religion! It is a Babel or Jerusalem thou buildest, and God will discover so at last. But
Secondly, Of Instruction, what you hearers should be, such in whom the truths we preach should live and abide: How can we say, All flesh is grass, but the Word of God abideth forever in your hearts? Nay rather, the Word and all preaching withereth as the grass; and the works of sin and the world abide forever with you. Well, know this, that whatsoever we preach out of God's word, it is of everlasting abode, it will go to the grave with you, it will go to Hell, or to Heaven with you. Do you forget it never so much, that will not forget you? The Word will judge and condemn you; And how can that be, but because it will be alive, and come forth at that great day against thee?
Verse 15. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire.
THis Text containeth the contrary event of the foolish builder to the wise. We would think hay and stubble should be no such great matter; that God would not much stand upon such small things: But this Text will sufficiently inform to the contrary.
In the words then, consider, The evil work supposed ; and the suitable Reward threatened.
The evil work supposed, is to be such that cannot endure the trial, but will be burnt. If any man's Doctrine be hay and stubble, which cannot endure the fire, but will immediately be burnt.
Then there is a twofold reward, even resembling that of an hell,
There is Poena damni, a punishment of loss.
2 Sensus, He sh • ll be saved, but so as by fire.
There is no difficulty in the former. For though it may be thought to refer to the work, yet it is far more probable, that it doth relate to the person whose work it is. So that as metal cast into the fire loseth its dross, and so cometh out less then it was; thus it shall be with him, he shall be afflicted, yet so that it shall turn to his good. But the later is much vexed. And
First, You see the Apostle speaks not of fundamental Heresies, such as are damnable in their nature, and carry the party without repentance to destruction; but of such as are consistent with salvation. Learned men apply it to the Gnostics, the famous Heretics of those times, who did not deny Christ, but superstructed many evil and sinful Doctrines upon this rock or foundation.
In the second place, They are such as make a man's salvation very difficult. Even as you have an expression of a righteous man, A righteous man is scarcely saved, 1 Pet. 4.18. For this phrase [So as by fire] is a proverb • all expression, to denote the extreme danger a man is in, and yet escapes, as those three Worthies in the fiery furnace. Thus Jude verse. 23. speaking to this purpose of many people led aside with errors, saith, Save them with fear, pulling them out of the fire. They were in as great danger as a child fallen in the fire, whom the father pulleth out with great fear and amazement. Thus Joshua, Zech. 3.2. is said to be a fire-brand pulled out of the fire ; that is, delivered from great and imminent dangers. The same expression is, Amos 4.11. Ye were as a fire-brand plucked out of the fire ; he speaketh of such who had escaped the pub • ick judgments o • God upon them. This proverb the Latins and G • ecians also have, e slammâ cibum petere.
This being so clear, we would wonder, what should make the Popish Interpreters dream of a Purgatory fire ; for they hold Purgatory a real fire, even as that of Hell; but the Apostles expression is, As it were by fire ; which denoteth a mere similitude and comparison, God's examination and judgment; as also the Word, and heavy afflictions, these are the fire, which he must go thorough.
Besides many of them hold, That the Apostle speaks of the Day of Judgment, when all men's works shall be examined and judged; so that this fire must not be till the Day of Judgment; whereas they hold Purgatory fire, presently upon a man's death, and so necessarily before the Day of Judgment. So that Austin long ago far more probably interpreted it of afflictions in this life: Even as a Merchant in a dangerous tempest throweth away all his goods, and • oseth all that he loved, to escape with his own life: So shall it be with any man that builds unsound and false opinions, when God shall awaken him by t •• bulations, he will be content to throw all away, to lose all: He will forsake all those Doctrines he was so dearly enamored with, that he himself may escape.
Now here may be a very profitable Question raised, Whether there be any Doctor, or Teacher in the Church of God, yea or Church, though never so reformed, that doth only build gold and silver, and not some hay or stubble?
Answ. To this only in the general, we say, That setting aside the Apostles, who were infallibly inspired and directed. There is ignorance and sinful affections cleaving to every man in part, and so to every Church▪ and therefore even the most excellent men and Churches have had their straw and stubble, whereby even every man's salvation, though never so eminent even on his Doctrines part (not attending to his life) is very difficult. All the Fathers had their Navi, their hay and stubble: And this is true of all, though never so eminent in after ages. But from the first observe,
That every man will be altogether a loser in any error or false way that he hath maintained, He shall suffer loss.
Sometimes by false ways men propound base carnal ends, wealth, riches, honors and applause in the world; sometimes they think of spiritual ends, more comfort and peace of heart, more enjoyment of God; but what Doctrine or ways are not of God, a man is sure to be frustrated of his expectations; if they have them for a while, they will quickly vanish away as the crackling of thorns, make a blaze, but continue not.
In the first place we shall show, Wherein they shall be losers.
First, If they thought by erroneous ways to better themselves in an outward condition in this world, in this they are sure to lose. How many have turned from truth, when persecuted, to errors and false ways, only to have their lives and liberties, and external comforts, but in the issue have been deceived of all? When the Turk so prosperously prevailed, many Christians embraced the Turkish Religion. In Popery, and times of bloody persecution, men through fear and love of the world denied the truth, asserted and maintained false Doctrines; But what got they, many of them? Did not our Savior's Rule prove true? He that will save his life shall lose it, and he that will lose it shall save it, Mat. 16.25. And doth not the Prophet Jonah tell us a good lesson, They that observe lying vanities, forsake their own mercy? Jo • . 2.8. They that would worship Idols, or go into superstitious ways, they forsake that very mercy, God hath provided for them otherwise. Oh that this were well thought of by those, who think to better themselves by those ways that are not of God!
Secondly, If they looked for honor and outward dignity, to be applauded and esteemed; this also they shall be losers in. For by the judgment of those Churches or persons that are orthodox, they shall fall from all that repute and esteem they had. The Church of Rome was set up like an high Mountain: Did not all the people of the Christian world, when there were breaches in Religion, look upon her, like a brazen Serpent, thinking to be heard presently? The repute and authority she had in all men's consciences, made the politick Popes triumph over all the great ones of the world thereby, and enlarge both Civil and spiritual jurisdiction: But when her Idolatries and errors were discovered, How odious and abominable is her very memory? Now it's the Sodom, the Babylon, the Egypt John speaks of. So that howsoever errors may have great applause and glory for a while, yet God in time will make them vile as dung. As of those corrupt Priests in th • worship of God, God said, He would spread dung upon their faces, Mal. 2 3. The Ph • risees by their superstruction of hay and stubble, they intended glory and honor of the people: They did all things as men acting upon a Thea • re; but when Christ came and preached the pure word of God, and discovered all the • r vanity and hypocrisy, then their esteem and honor fell immediately in • o the dust. Mat. 5.19. Our Savior speaking against false teachers, sa • th, If any teach the breaking of the least commandment, he shall be called the le • st in the kingdom of Heaven. The kingdom of Heaven is the Church in this life (as some expound) And, he shall be called the l • ast, that is, He shall be of no repute and esteem. Thus the names of all the Heretics that have lived, are they not of unsavory memory? And though some had excellent parts, and held many truths, yet this dead fly falling into their ointment marred all.
Thirdly, They lose all their ministerial labor and study they used, in building such stubble. And truly this loss should much affect every man, whether Minister or private Christian. Some opinions thou hast, thinking them truths, but they being errors, all thy preaching for them, writing for them; all thy endeavor to proselyte others to thee; thy going far and near to make others of thy mind▪ all this is lost labor: It will not have so much reward, as a cup of cold water, given • n Christ's name, will have. A Wasp is busy, and flieth up and down, as well as a Be; but a Bees business brings honey, a Wasps doth nothing but a sting. Thus it may be thou art active and diligent; thou art speaking of thy opinion to all; but art thou a Be making honey, or a Wasp stinging others? Never care to company with those, that you perceive have a sting only, and no honey. The Pharis • es, what a deal of pains did they take, to disciple others to themselves? They compassed • ea and Land, as Merchants to get wealth, and when all was done, they made themselves and their hearers in greater danger of damnation than before. Thus the Jesuits are as industrious as the Devil, compassing the whole world, to make a prey of men's souls: But all this labor will accuse them the more. The Wiseman observeth great vanity in all worldly labor: but especially in matters of Religion to labor in vain, there to lose all thy nights and thy days, and thy study, and thy pains, is beyond expression miserable.
Fourthly, They will lose their inward peace and comfort of conscience. How many that have turned aside from the truth to error, have found tormenting worms gnawing their conscience? They have not found it a light sin, witness Spira, and many others. He that denieth me, saith our Savior, him will I deny before the Father and the holy Angels, and the whole world, Mat. 10.33. And indeed there can be no sound comfort, but upon Scripture truths; for God's presence will go along only with his own truths. Even as it is in his Sacraments, God's grace will be exhibited, and true comfort conveyed only in his instituted Sacraments; if men should appoint any of their own head, they cannot look for his presence and efficacy. So it is here, If men broach errors and false ways, God will not own them; a fire of straw and stubble will give but short and little comfort to a cold man.
Fifthly, They lose, though not the total seed of grace, yet the degree and fervency of it; yea in regard of outward appearance all seemeth to be lost. They have not that tenderness, that strictness they once had. Hence the Apostle couples, The shipwreck of faith and a good conscience together, 1 Tim. 1.19 Lose one, and you lose the other. How careful is the Apostle to forbid all those disputes, which do not tend to godliness, and which do not edify? 2 Tim. 2.16. The shell-fish was unclean, it had but little meat in it, and a great deal of difficulty to get it. Men given wholly to dispute, do not mind the affectionate part of godliness. Grapes do not usually grow on such thorns. This then should make everyone look to what he buildeth; take heed thou art not falling into a noisome pit; look lest that when thy eye groweth dark, thy whole body will quickly grow dark; and to decay in grace is a great provocation of God. To decay in thy estate, in thy health, are sad things; but in thy love to God, in thy fervency, in thy zeal, is much more miserable. Remember from whence thou art fallen, and do thy first works, Rev. 2.5. It's our duty to grow in grace, and for thee to do the clean contrary, to decay in grace must needs provoke. Now part of this growing in grace, is to keep steadfastly to the truth. That is very observable, 2 Pet. 3 17. They must not fall from their steadfastness, And how shall that be? By growing in grace and knowledge.
Yea lastly, Men lose their parts and gifts: They have not that clearness and soundness of understanding, as they had. Hence error doth corrupt the mind, as rust doth the iron. To him that hath shall be given (it's spoken of the right using of our talents) and from him that doth not use it in a right manner, shall be taken away all that he hath, Mat. 25.29.
Use 1. Of Exhortation to us Ministers, to be much in prayer and diligent study in attending unto the word of God. You see here, unsound and false preaching may bring us to great and sad losses, worse than of outward substance and maintenance, even of inward comfort and peace with God; and this we are the more to attend to, by how much we know but in part, and understand but in part. As the bodily eye is subject to a world of diseases, and any distemper there, is very dangerous: So the mind of a man is subject to much corruption, blindness, ignorance, injudiciousnesse, vain and false reasonings; insomuch that it's a proverbial expression, Humanum est errare ; what is that but as much as humanum est damnari, if God prevent not? Seeing therefore we are thus compassed about with infirmities, which may prove destructive; this should make us humble, modest, to say as Jerome, Nunquam meipsum habui magistrum, I never was my own master. If others will be bold and presumptuous, yet do thou tremble; then thou wilt gain, when such shall lose.
Use of Admonition to you the people; see that in the matters of Religion you be no losers. Religion is every man's study, the Bible should be every man's book. Though God doth not require of you controversial and sublime Divinity, yet the knowledge of such Doctrines as are fundamental and necessary to salvation, you are to be acquainted with; yea, you are not to be always in principles, but as the Apostle saith, To be carried on to further perfection, Heb. 6.1. Now in all your study you may be losers. You may have a vain faith, a vain Religion, and that is, when it's not upon the Scripture-foundation; every man hopes he shall not lose. The Turk thinketh he shall not lose by believing his Alcoran. The Jew that he shall not lose his expectation of a Messiah. The Papist hopes that all his Image worship, all his fastings and pilgrimages shall not be lost, but the Word speaketh contrary.
He shall be saved, yet so as by fire.
A twofold loss (you heard) was here threatened to erroneous teachers. And the first part we have dispatched, and now proceed to the later; and the phrase is already explained.
To be saved as by fire ] signifieth, The great extremity and danger such a man is in of damnation: He is like a fire-brand pulled out of the fire. For that explication of some of the Greek Fathers, especially Chrysostom, who in many other places of the New Testament, doth often judiciously interpret, is in this particular very incredible; He shall be saved (saith he) that is, he shall be kept alive, and yet in hell fire. So that he thinketh the Apostle saith, he shall be damned, yet this damnation is a kind of a living death, and a dying life, he shall be always in hell fire, yet saved alive. He doth use (saith Chrysostom ) a good word in a sad and evil matter, Everyone may see this is forced. We stand therefore to the former explication, as that which is most genuine. And two things may be observed very material:
1. Whereas you see erroneous and false Doctrines, though not overthrowing the foundation, do yet dangerously shake a man's salvation, puts it to a great hazard. Observe,
That even errors of judgment may endanger a man's salvation, as well as ungodliness in practice.
An unsound mind, as well as unsound life may undo a man. Austin once made a Question, and knew not well how to resolve it, viz. Which was worst, an Heretic living with an unblameable life, or an Orthodox man, with a vicious and corrupt life? Non audeo dicere, saith, I dare not determine it. Though Austin could not determine it; yet Salvian a religious and zealous Ancient, he seemeth to prefer an Heretic, if unblameable in his life, before a wicked liver. Now the truth is in some respects, one is worse than another; only herein there can be less said to excuse a profane wicked Christian than an Heretic, because moral duties, such as not to lie, swear, or to be drunk, or unclean, are more easily known, than many points in Religion, especially those which are of a sublime consideration: But yet if we speak in the general, they both do endanger a man's salvation. Thus the Apostle Peter saith, That ignorant men wr • st the Scripture to their own destruction, 2 Pet. 3.16. So that you see, a man may destroy his soul, not only by a profane life, but by a presumptuous abusing and wresting of the Scripture from the true sense. And the Apostle James speaketh of it, as a great matter, To convert one that erreth from the truth, he hath saved a soul and covered a multitude of sins, Jam. 5.20.
To open this Doctrine, consider, That the understanding of a man hath s • veral kinds of corruption, wh • ch do more or less endanger a man's salvation.
First, There is ignorance in a man's understanding, whereby he doth not know, or believe the truth, and this endangers a man's salvation. This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent, John 17.2. Therefore not 〈…〉 these is eternal death, God would have all men to be saved, and to come to th • k •• wledge of the truth, 2 Tim. 3 7. Thus as the true knowledge of God and Christ is the way to salvation. This is the star to lead to Christ; so ignorance of these things is the way to damnation. Hence wicked men are often said, Not to know God, and yet how universal is this sin? Few have any knowledge or understanding in the matters of Religion; They have Eagles eyes to worldly things, but very blind Owls they are in heavenly things.
A second Corruption of the understanding is Error. Ignorance is in the first act of the understanding, which they call simple and bare apprehension ; but Error is in the second Act, which they call Judgment. So that to err, is to mis-judge in matters of Religion; as those that denied the Resurrection are said to err, because they did not know the Scriptures, Mat. 22.29. Indeed sometimes the wicked ways of a man's life are called errors: They have always erred in their hearts, saith the Scripture of the Israelites, in reference to their ungodly actions, Heb. 3.10. because every sin is 〈 in non-Latin alphabet 〉 , an error or missing of the mark; so that in this sense, we may say thy ungodly actions are errors. Thou dost well to complain of errors in doctrine; but why dost thou not complain of thy errors in thy life, Omnis peccans est ignorans, every sinner as so is ignorant and erroneous: but we speak not of this, but of those errors in judgment, whereby it judgeth false things true, or true false: And there is no man in the world, but he hath some error in his mind. As there is not in any constitution, Temperamentum ad pondus, an exact temperament: So neither in any man's understanding, an exact and right judging of all things in matters of Religion. We know in pa • t, saith the Apostle, 1 Cor 13. Yea, we are ignorant of far more things than we know.
Thirdly, There is a further corruption of the mind, and that is heresy. Which word though in the first rise of it, was innocent in its signification, and is so used twice or thrice in the Acts of the Apostles, as some affirm, yet in the Ep • stles it is always used in an ill sense, and by ecclesiastical use, it's different from error two ways:
- 1. Error is in matters of less cons • quence, that are not of necessity ; but heresy they make to be of things fundamental: therefore the Apostle speaks of some, Who shall bring in damnable Heresies, 2 Pet 2.1.
- 2. They make it differ in the affection of the person. He that is an Heretic hath pertinency and obstinacy; An Heretic after the first and second admonition, reject, Tit. 3.10. But errors are with willingness to learn, and to be informed, as Austin, Errare possum haereticus esse nolo. Thus Ecclesiastical custom hath used the word Heresy, though I cannot say, the Scripture doth make that the adequate notion of the word. Thus you see in these three ways the minds of men may be corrupted, and through everyone of them, more or less, a man may be brought to the very brink of hell. This is a truth little thought of; yea some have thought Heresy to be innocence; yea there are some who have maintained, a man may be saved in any Religion, or in any sect, which if so, then there could be no damnable Heresies.
Let us consider the Grounds of the Doctrine. And
First, Therefore errors as well as ungodliness in life will damn, Because they are a sinful corruption of the best and noble faculty in a man. The understanding is wounded with sin, as well as the will and affections; insomuch that if it were possible for a man to have a right will and well ordered affections, yet the sinfulness of his understanding is enough to damn him. Grant then that ignorance, errors, or heresies are sins, and you say enough to make any godly man afraid of them. Therefore think of this, you who make it no matter to hold this or that opinion in Religion. If not to know the truth be a sin, know that is an infinite evil, that will divide between God and thee; and then it's a sin of the best and most noble part, the understanding and reason, whereby we are differenced from beasts. A disease in the eye is a dangerous thing, because so choice a part; and if our eyes be so dear to us, as that it's a Proverb: How dear should your minds and understandings be: Nature hath provided a covering for them, and hair to defend them; and thus we should be careful to keep our minds from all infections.
Secondly, It must needs be damnable, Because it's opposite to saving grace, and that is a true faith and knowledge of God in his Word. Now this is a Rule, We judge of the illness of every privation by the excellency of the habit it is contrary unto. Now ignorance and error, they are contrary to a sound faith, to a true knowledge, and deprive the soul of those divine truths, which are so instrumental to all holiness. Therefore to say, to err, or be of this or that opinion, is no great matter, is as much as to say, faith is no great matter, the truths of the Scripture are no great matter. It was well said of Austin, Veritas Christianorum est incomparabiliter pulchrior Helenâ Graecorum: The Christians truth is more lovely than the Grecians Helena, for whom there was much strife. Hence the Apostle commands us, To strive earnestly for the faith once d • livered to the Saints, Jude v 3.
Thirdly, They endanger salvation, Because all errors come from a damnable cause. Gal. 5.20 Heresies are said to come from the flesh, as opposite to the Spirit, and therefore are reckoned in the same Catalogue with gross sins. So that if you go to the first fountain, you sh • ll find errors in Doctrine, and looseness in practice, bo • h came from the same ground; they are both fruits of the flesh; though they be different streams, yet they are united in one • p • ing: Though they may struggle one with another, yet both are twins in the same womb. Oh what an antidote would this be against these soul-infections that are abroad, to think that errors and ungodly practices come both from the same fountain! They are all fruits of the flesh, and therefore have a damnable cause.
Fourthly, Errors in judgment endanger salvation, Because they lead into sinful and dangerous practices. In Philosophy we are • old of the great connection that is between the understanding, will and aff • ctions. Now the understanding, that is the Sun in this firmament; and if that be in an Eclipse, you know that evils are portended thereby. The understanding is the counselor, and if that be corrupt, the will and affections must be very sinful and unruly.
Use of Admonition, To take heed we be not led aside with any error or corrupt Doctrines. You see death is in these things, as well as in lusts; yea, if the mind be corrupt, all else will be corrupt, If the eye be dark, the whole body will be dark Errors will breed looseness and profaneness of life: They are a disease in the choicest part of a man: and know, it is not thy wisdom, thy care can preserve thee. It's the Spirit of God through his Word, that leadeth us into truth. Christ is the truth, the way, and the life, John 14.6 The greatest learning and knowledge will not keep a man; learned men have been Heretics: but two things will especially keep us,
- 1. Humility and lowliness of mind ; To such God giveth grace; To babes and sucklings he revealeth himself. And
- 2. An holy conformity to God's will, so far as we know. When we do not detain truth as a prisoner in our lives.
Doct. 2. Whereas you see an eminent Officer in the Church, building but hay and stubble, is yet hardly saved: We may hint this Doctrine, though not insist on it.
That every godly man, though never so eminent, yet is very difficultly saved.
If hay and stubble will put us to such danger, what then will evident poison? If these errors of the mind, which are so hardly prevented, what will the constant lusts, and daily infi • mities, even of all men? Which makes the Apostle Peter say, The righteous man is scarcely saved, 1 Pet. 4.18. Which although some understand of a temporal salvation, he is very hardly delivered from those temporal afflictions that fall out in this life; yet by consequence it reacheth to eternal salvation. Hence is that command, To work out our salvation with fear and trembling, Phil. 2.12. Yea Paul, who had one foot in Heaven, yet he said, He kept under his body, lest while he preached to others, he himself should be a reprobate, 1 Cor. 9. ult.
Now the Grounds of these truths are,
First, From the exactness and strictness that is in the way to Heaven. Godliness is on the high hill, as he placed virtue. Strive to enter in at the strait gate, Luke 13.24. Be in an agony ; yea, how strait is it, as in Matth 7 14 by exclamation, few do enter therein? To lay out the nature of a godly man, or godliness from Scripture-rules, would be almost like Tullius description of a perfect Orator; or Plato of a Commonwealth. Our Savior speaking of the difficulty of a rich man to be saved, that is, one who trusteth in them, as one Evangelist saith, Mar. 10.24 The Disciples cry out, Who then can be saved? They do not say, What rich man? but who can be saved? because every man hath something or other be trusteth in, as well as the rich man in his riches.
Secondly, The difficulty doth appear from that remainder and relique or corruption that is in every man, which is in danger to break out. Our Savior bid hi • D • sciples, Beware of drunkenness and surfeiting ; though they seemed to be • arre from it, Luke 21.34 Paul, how doth he mourn under the powerful vigor of sin still abiding in him,